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<DATE>2011-11-29</DATE>
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<NAME>Olivia Bottum</NAME>
<RESP>MURP</RESP>
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<VID>170906</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<P><HI>THE A&V;RA&V;JOHN</HI> His THEOUS ORI APOKOLIPIKAL: Or, Gods Light declared in My&s;teries. <HI>Salem Ori ad te I&s;rael.</HI></P>
<Q><P>Beware of fal&s;e Prophets, that come to you in &s;heeps clothing, but inwardly are raven|ing wolves.</P>
<P>But behold, Chri&s;t hath told you, By their fruit you &s;hall know them.</P>
<P>Beloved, God is love, and love is light, and in it is no darkne&s;s at all.</P>
<P>So then know, he that is in light, acts in love, not lu&s;t; and he that acts not in love, is in darkne&s;s even till now.</P>
<P>I will pour out my Spirit in the la&s;t days, and that Spirit &s;hall be your alone teacher, &s;aith the Lord my God.</P>
<P><HI>Jehovah Ire ad te, O England.</HI></P></Q>
<P><HI>Theauraujohn Tanni.</HI></P>
<P>Dedicated to the Army and the ri&s;en people in all Lands, coming forth in the fir&s;t fruits in the Evangelical operation.</P>
<Q><BIBL>Rev. <HI>14.1.</HI></BIBL> And &s;o a lamb &s;tood on Mount Sion, and with him an hundred forty and four thou&s;and, having his Fathers name written in their foreheads. <HI>To the&s;e is the dedication of this Book; and their eyes behold the Truth, none el&s;e.</HI></Q>
<P>I have added to this Book the particular Charges in the Indictment again&s;t Captain <HI>Robert Norwood</HI> and my&s;elf, and my Defence again&s;t the Charge.</P>
<P><HI>London,</HI> Printed for the Author, and are to be &s;old by <HI>Giles Calvert</HI> at the <HI>Black-Spread-Eagle</HI> at the We&s;t end of <HI>Pauls.</HI> 1651.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<OPENER><SALUTE>Dearly beloved,</SALUTE></OPENER>
<P>_THe word grafted in our &s;ouls, makes onene&s;s in unione in our lives and conver&s;ation, for God teaches us to be like him&s;elf in love. Dearly be|loved, I am con&s;trained to publi&s;h to the view of the world the writing I have declared. It is to a tittle without alteration, as every Epi&s;tle &s;tands in his place without adding or dimini&s;hing one tittle up|on my oath I will affirm, though &s;ometime I was out of my &s;elf, yet the Charge of calumny upon me being &s;o great. I am forced to declare my greate&s;t weakne&s;s, which might have been in ob&s;cu|rity. But I be&s;eech the courteous Reader, know that the great &s;ound and name of things are not the very things them&s;elves; for if &s;o Chri&s;t and his Apo&s;tles &s;uffered ju&s;tly all whereas charged upon them, but Chri&s;t and his Apo&s;tles were one truth and the dark world per&s;ecuted them even unto death; now know that the new heaven and the new earth is not yet erected in the gene|rality, and till that work of Grace and power come, there is, and mu&s;t be enmity betwixt light and darkne&s;s: condemn not things by another mans &s;ight, but know, that thou who&s;oever thou art, mu&s;t be &s;aved in thy own &s;ight and light, and not in another mans. Every man mu&s;t give an account of him&s;elf but bre|thren I am accounted a bla&s;phemer, now I am come to try the truth in your Go&s;pel, the Go&s;pel in me that you account bla&s;phe|my, hath made me act &s;trangely; and whether truly or no, ac|cording
<PB REF="3">to the truth in the &s;ame Go&s;pel, I commit to judgement. Now if you condemn me for bla&s;phemy, and my actions are the very &s;ub&s;tance that Go&s;pel or writing points at or unto; I &s;ay that then my bla&s;phemy is holine&s;s, and you are found bla&s;phemers with your high cry of holine&s;s. Now brethren I mu&s;t have you come from your high cry of names, and by things you are and mu&s;t be ju&s;tified, and I will put in my actions in the balance, be|cau&s;e I am but one, and many again&s;t me. Fir&s;t know, that af|ter fourteen weeks in humiliation, in fa&s;ting and Prayer frequent|ly, Then the power fell upon me in my &s;hop, and &s;mote me dumb, then after blinde, and then dead, in the beholding of hundreds of people; then I was corded and bound in my bed, and then I received in&s;truction, which afterwards I was forced to put the &s;ame into action: which was this Di&s;tribute all to the poor Relea&s;e all pawns, without advantage, give back to them that were not able to redeem; fain to proclaim if I had injured or wronged any man to re&s;tore him four-fold, according to the Law. Brethren, the name of this would not &s;erve me, for I was forced to act the thing, I dur&s;t not act any thing. O beloved, the Go&s;pel is peace in it &s;elf, but 'tis a fiery Law to fle&s;h and blood. Now how have I walked &s;ince my affliction? can any man charge me either for drinking, &s;wearing, whoring or deceiving, or lying, or uncivil walking? which do you know, and all the world, that bla&s;phemy is the root on which them names depend; and where a godly life is, there the&s;e actions are not to be found; and where godline&s;s is not in the root or &s;oul, the&s;e are and will be: for know, that bla&s;phemy is onely the tye in the &s;oul of man, loo|&s;ed from its principle of obedience, and from that loo&s;ne&s;s, comes a di&s;&s;olutene&s;s in life; and take Chri&s;ts own word, which is this, By their fruits, that is actions, you &s;hall know them. Again, what end or advantage have I &s;ought to my &s;elf, ever &s;ince, as my Epi&s;tles will declare? now I &s;ay, the love of Chri&s;t hath con|&s;trained me hereunto, which is not bla&s;pemy; but love in truth, without deceit. Now brethren, you that are &s;o high in holi|ne&s;s in name, I come to &s;ee what things you declare, for the Go|&s;pel is not a lying name, but an over-powring and commanding
<PB REF="3">thing; who among&s;t you is gone beyond this bla&s;phemy I have &s;tated, and who is but &s;hort of what I have &s;poken and done he is a bla&s;phemer and a perjured man, for 'tis written, <HI>Thou &s;halt not take the Name of the Lord thy God in vain:</HI> and have ye not all learned and heard that it is not &s;peaking, but doing, is the ju&s;tification of him that doth it, and a declaration to the world, that God hath done his work in him from whence this doing doth proceed? So then, be ye hearers no more, deceiving your own &s;elves, but doers. O how many high expre&s;&s;ions of Chri&s;t, and holine&s;s and the Lord help you, before five pound to help to relieve him in need; nay, five &s;hillings; now if you &s;ay that the Go&s;pel is true, I &s;ay 'tis made a lye by you, for that being truth, commands thee not to &s;peak without acting, and thou &s;peak&s;t all and acts not, which action is the life of the Go&s;pel; and in truth, and indeed, how many of you are without the Go|&s;pel for your cloak? <HI>Jam.</HI> 1.27. <HI>Pure religion and undefiled, before God, even the Father, is this, To vi&s;it the fatherle&s;s and widows in their adver&s;ity, and to keep him&s;elf un&s;potted of the world.</HI> Brethren this is a metaphorical expre&s;&s;ion, but I will give you the literal meaning, that is this: the fatherle&s;s hold in it all that are in need; for as the Father is the &s;taffe on which the whole Creation depends, &s;o the fatherle&s;s among&s;t us is all that are in want, &s;o as God in his mercy and love conde&s;cends to our relief: &s;o to conde&s;cend to the fatherle&s;s, is no le&s;s then helping all in need; &amp; the widow is but the &s;ame, for to give out to the capa|city of our knowing our duty that we may be left without excu&s;e, for we that make a God of the letter, for if we dwel in the let|ter, that is, in the knowledge of the letter, that letter &s;hall con|demn us, and Gods judgement &s;hall finde us; for wo unto him that doth acknowledge the letter to be true, and he not reformed in outward obedience to the &s;ame,</P>
<CLOSER><SIGNED><HI>Yours to &s;erve you in unfained Love.</HI>
<LIST>
<ITEM>Theauraujohn</ITEM>
<ITEM>Tanniour</ITEM>
<ITEM>Allah al</ITEM>
<ITEM>Sabbah Skribahjail.</ITEM>
</LIST></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="errata">
<PB REF="4">
<HEAD>Errata.</HEAD>
<P>PAge 3. line 16. adde <HI>her.</HI> p. 7. l. 6. for <HI>d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ited</HI> r. <HI>deitied.</HI> p. 11. l. 6. after, <HI>we could be,</HI> r. <HI>A Sambah, or your Sam<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ch, o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;trength in God.</HI> p. 13. l. 12. for <HI>here,</HI> r. <HI>there.</HI> Ibid. l 36. for <HI>Arminia,</HI> r. <HI>Armen<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a.</HI> p. 15. l. 10. for <HI>&s;apait,</HI> r. <HI>&s;apuit.</HI> p. 17. l. 29 &amp; 30. for <HI>Noon,</HI> r. <HI>Moon.</HI> p. 18. l. 15. r. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ny thing le&s;s.</HI> p. 22. l. penult. for <HI>rea,</HI> r. <HI>arc.</HI> p. 26. l. 30. for <HI>ba&s;i&s;t,</HI> r. <HI>ba&s;is.</HI> p. 27. l. 27. for <HI>netet,</HI> r. <HI>nedet.</HI> Ibid. l. 36. for <HI>e&s;&s;ence,</HI> 1. <HI>offence.</HI> Ibid. l. 4. for <HI>addi<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">,</HI> r <HI>&s;ad<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ne.</HI> p. 28. l. 34. for <HI>aone,</HI> r. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ove.</HI> p. 29. l. 14. for <HI>in,</HI> r. <HI>in o</HI> p. 31. l. 1. for <HI>&s;obao,</HI> r. <HI>&s;obaos.</HI> p. 34. l. 3. adde <HI>no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> ibid. l. 33. for <HI>would,</HI> r. <HI>will.</HI> ibid. for <HI>doing,</HI> r. <HI>dung.</HI> p. 39. l. 23. dele <HI>that</HI> ibid. l. 26. for <HI>gran<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> r. <HI>grav<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> ibid. l. 32. for <HI>cackt,</HI> r. <HI>act.</HI> p. 40. l. 3. for <HI>they,</HI> r. <HI>thy.</HI> ibid. l. 33. for <HI>Olimet,</HI> r. <HI>Clim<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t.</HI> p. 42. l. 16. adde <HI>a.</HI> ibid. l. 37. for <HI>God,</HI> r. <HI>Gho&s;t.</HI> p. 43. l. 19. adde <HI>th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> p. 44. l. 26. for <HI>ill&s;tration,</HI> r. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">llu&s;tration.</HI> p. 45. l. 9. adde <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u an.</HI> p. 46. l. 34. r. <HI>all the.</HI> ibid. l. ult. for <HI>tying,</HI> r. <HI>lying.</HI> p. 47. l. 4. r. <HI>to come.</HI> p. 51. l. 34. r. <HI>that are you lo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h to own.</HI> p. 55. l. 28. dele <HI>God.</HI> p. 56. l. 22. for <HI>time,</HI> r. <HI>Trin<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> p. 57. l. 18. adde <HI>the.</HI> p. 59. l. 8. for <HI>cau&s;e,</HI> r. <HI>cau&s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s.</HI> p. 60. l. 14. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">or <HI>the,</HI> r. <HI>th y.</HI> p 62. l. 17. for <HI>from,</HI> r. <HI>fo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> p. 63. l. 25. for <HI>reader,</HI> r. <HI>leader.</HI> bid. l. penult. for <HI>in.</HI> r. <HI>its.</HI> p. 64. l. 37. dele <HI>of.</HI> ibid. l. 40. for <HI>b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ound,</HI> r. <HI>bound.</HI> p. 67. l. 15. for <HI>humany,</HI> r. <HI>hu|manity.</HI> p. 68. l. 5. for <HI>deely,</HI> r. <HI>deeply.</HI></P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="letter">
<PB N="1" REF="4">
<HEAD>Dr. <HI>Ba. Jhones</HI> his Letter of Queries to <HI>Theaurau John Tanniour.</HI></HEAD>
<OPENER><SALUTE>Dear friend,</SALUTE></OPENER>
<P>_I Have often wondred that men &s;hould &s;o jan|gle about the circum&s;tance of Religion, whiles the end of the thing it &s;elf (if we may proper|ly &s;o call a <HI>non entity</HI>) remains &s;o ob&s;cure. The end of Religion I take to be the well being of man after death. To which is nece&s;&s;arily re|quired an ability to compare qualities, and then (at lea&s;twi&s;e opinionately) to judge of them: Which, how it is retained in and after death, the more I &s;earch for in the Books of the Learned, the more I confe&s;s I remain di&s;&s;atisfied. So that I know not whether more properly to addre&s;s my &s;elf for this point of knowledge, then to you. The ac|counted mad-man of the times, who can &s;peak &s;omwaht experimentally thereof; as having had at lea&s;t one foot in the Boat already, and there|fore better prepared for Revelations of this kinde, then any other I know. Give me leave therefore to ask you:</P>
<P N="1">1. Whether the Soul be a created &s;ub&s;tance, di&s;tinct from the Body; and con&s;equently departeth from the Body, in the moment of death; A perfect Creature, under&s;tanding not onely whence it came, but al&s;o knowing Acts, <HI>&amp;c,</HI> If &s;o, to what end is the re&s;urrection of the Body? Or what need the Soul be reunited to it?</P>
<P N="2">2. But if you finde that the Soul is traduced with the Body, Then when is its &s;eparation? Whether (though this be a Que&s;tion unbe|coming a Phylo&s;opher to ask) in the moment of death? or upon the putrefaction of the Body? (which &s;eems to be &s;omwhat proved by the aparition of &s;ome mens &s;hapes; &s;ome moneths after their decea&s;e?) otherwi&s;e I &s;hould propound to you this third Que&s;tion, <HI>viz.</HI></P>
<P N="3">3. Whether the whole man doth not re&s;t in the grave until the la&s;t Trump?</P>
<P N="4"><PB N="2" REF="5"> 4. And la&s;tly, In what part or principle of the Creature doth this Germen of knowledge re&s;ide?</P>
<P N="5">5. And after the di&s;&s;olution of the compound, by what Organs actuated?</P>
<P>To enlarge my &s;elf to you on the&s;e were impertinent, &s;ince you re&s;olv'd me that at other times you cannot rea&s;on tho&s;e di&s;coveries that are revealed to you in your tran&s;portations.</P>
<P>For the Practical Part of Theology, enough to me is, That one Precept of (let not the Authors name affright you) <HI>Mahomet</HI> in his <HI>Alkaron,</HI> viz. To re&s;ign my &s;elt unto my God, and be an hone&s;t man. However, if you could reconcile that fatal nece&s;&s;ity of the <HI>Stoicks,</HI> with the free-will of <HI>Arminius,</HI> I conceive you would thereby put an end to mo&s;t of the controver&s;ies now on foot among&s;t the Secta|ries. I am</P>
<CLOSER><DATELINE>From my Lodging by <HI>Jame</HI>'s fields <DATE>this 7 March. 1650.</DATE></DATELINE>
<SIGNED><HI>Yours affectionately</HI> Ba. Jhones.</SIGNED></CLOSER>
<TAILNOTE>
<P><HI>The An&s;wer to this Letter followeth.</HI></P>
</TAILNOTE>
</DIV1>
<DIV1 TYPE="letter">
<PB N="3" REF="5">
<HEAD><HI>Theaurau John</HI> his Salvat-ori, or the true knowledge in light.</HEAD>
<OPENER><SALUTE>Honoured Sir,</SALUTE></OPENER>
<P>_I Have here in&s;erted the &s;tate, and the di&s;covery made to me:</P>
<P>Fir&s;t, as for the &s;oul, it is no created &s;ub&s;tance, for 'tis the divine breath of God, or it may properly be &s;aid (if radically under&s;tood) the life of God, in the humane body; not of the body, but inclo&s;ed within the circumference of the body, That is to &s;ay, the living life of our Spirit, yet intire in it &s;elf, free, ab&s;olute, unnece&s;&s;i|tated, acting truth; this is the Image of God in Man: Now at the depar|ture, the life returns to the fountain from whence it had its Origine: The gro&s;s material body Be&s;tial, returns into the influences; for know, the influences from the &s;tars, draws with the Sun the Foy<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">on, from the wa|ter 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 &s;he is a receptacle of the cele&s;tial influences, into her Conclave, to let down his congealment, into the Terre&s;trial Orbs. This is touching the corporal, or earthly body; now the &s;piritual body in Man, is of a divine nature; for there is a natural body and a &s;piritual body.</P>
<P>The Divine or Evangelical body is Spiritual; That cannot be viewed with humane eyes, which hath a re&s;toration, after the putting of this earthly body: That body is life, under&s;tanding, and a re&s;toied body by Chri&s;t, that is the life of God; that is the Paradaical body: Now this body is not capable of any &s;orrow nor joy, for tis perfect, and per|fection admits of no more; for if more, or le&s;s, not perfection; but 'tis Joy it &s;elf: Now this is Chri&s;ts body of his Saints; the Re&s;urrecti|on is at the parting the bodies at death; To &s;ay the Soul re-enters a|gain into the body, 'tis madne&s;s; for know that this body is but the ca&s;e, and the wi&s;dom remains within the inmo&s;t body that is &s;piritual, and departs with that: The body earthly is clay and dung. Now to the &s;hort definition. The Soul, or Spirit, Is, the life of God in our Spi|rit, ab&s;olutely free, unnece&s;&s;itated, which at its &s;eparation return|eth to its center.</P>
<PB N="4" REF="6">
<P> The gro&s;s body earthly into the Influences: The &s;piritual body into the Evangelical living, with it all wi&s;dom and knowledge in the perfe|ction: So there is the Death, Re&s;urrection, and Re&s;toration, the Judge|ment, Execution, and condemnation: For the humane ta&s;ts death, that the Spirit may take life; for <HI>Paul</HI> &s;aith, <HI>We groan and are burthened, and would be unclothed, that mortality might be &s;wallowed up of life.</HI></P>
<P><HI>A &s;ack ally Oly Sabbat allu &s;ah.</HI> The light returneth, and departeth to the everla&s;ting God. <HI>An &s;i &s;abie corpus &s;olat or arryre</HI> xx. And the body remains with the Mettals to be refined. <HI>Cax-alli &s;abdi one apolo mo on|abfi.</HI> The remainder of its adherents returns into Generations. <HI>Callu Evangelious in&s;em &s;abat al.</HI> The Evangelical body is buryed in the high thing, that is God, or Chri&s;t, Jah, or Jehovah: So that here you &s;ee, the body &s;aved, the body de&s;troyed; the &s;oul centered: <HI>Tu e&s;t vita ammi mem:</HI> The life of my people is perfection in me: <HI>O O &s;olo ogagous in &s;uolo &s;abdi &s;apuit:</HI> O the high wonder in man, is the Light of God. <HI>Glory to him alone.</HI></P>
<P>Now for the practical part of <HI>Theos-logi:</HI> But to render it in your own term, 'Tis improper: For the Negation doth tie up the Affirma|tion, for the word in its proper e&s;&s;ential center is Theos-ologi, that is to &s;ay, Gods Light in the excellency of his declaratives, or as you will have it, his declaratives of his excellency; &s;o much for Theologi, or in propriety of &s;peech Theos-ologi. Now Theos-ologi is derived from <GAP DESC="foreign"> <HI>Samba,</HI> or and your Theology is derived from <GAP DESC="foreign"> the Hebrew Radaxes is <HI>Thau&s;i alli;</HI> that is thus much: The high declaratives of truth from tho&s;e Characters <GAP DESC="foreign">: <HI>Non tu re&s;ignatus, non &s;&egrave;, &s;ed oli operat ad te oli;</HI> thou re&s;igne&s;t not thy &s;elf, but light taketh thee into it &s;elf: As for <HI>Mahomet,</HI> he is blindne&s;s or darkne&s;s, his name denomi|nates no le&s;s, for 'tis derived from <HI>Mazzum.</HI></P>
<P>For the declared truth by man: know, it cannot reconcile the diffe|rence betwixt men; For if it could, then man could confer Gods gift; but though God do cau&s;e in man the declarative of truth, that hath his Seal upon it, yet men do not always a&s;&s;ent to it, by rea&s;on of the darkne&s;s in them&s;elves.</P>
<P>But for the fatal nece&s;&s;ity of the Stoicks, 'tis a grammered learned learning, that will not be unbottomed ea&s;ily, though clearly confuted, that in this &s;hort ab&s;tract, I leave to the Judgement of all.</P>
<P>For the nece&s;&s;ity of Salvation, 'Tis not to be obtained by Man, neither is it lo&s;t 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 &s;tate there cannot be two equals, as to &s;ay two Gods, and never a Creation; but you mu&s;t hold God, and the Created by God.</P>
<PB N="5" REF="6">
<P> So much for attaining Salvation. Now man cannot lo&s;e his Salva|tion. Thus: That that can be lo&s;t, 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<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> count it, is e&s;&s;enced in God, and if the Soul could deliuate or detract its E&s;&s;ence, then it is a greater God then he that gave it a being in him&s;elf.</P>
<P>Now for Free-will that the <HI>Arminians</HI> hold, 'Tis blindne&s;s in their &s;eeming 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 Chri&s;ts free obedience, which is Gods free mercy; which is called Chri&s;t the Saviour: But to &s;peak home, the number of names of things are all but the Hyroglificy of one thing, in which that one delighteth; in the goodne&s;s of the beholding his things made: One more, Heaven, Earth all things, are but a ca&s;e for the Divinity to operate or act forth in.</P>
<P>Le&s;t you &s;hould object and &s;ay, 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 loo&s;ed from the tye of his center: Thus, his will is Free, in that his will is freed by Chri&s;ts freedom; but then 'tis not his will, but 'tis a Divine Will; freed by the Free-will of Chri&s;ts obedience. <HI>Satis e&s;t.</HI></P>
</DIV1>
<DIV1 N="1" TYPE="letter">
<PB N="6" REF="7">
<HEAD>Epi&s;tle I.</HEAD>
<P>_BEloved by divine in&s;piration, I being lighted in the Evangelical and Sacred My&s;tery, and Hi&s;tory, which is divine in it &s;elf, and by polluted man, the divine and evangelical light in its &s;pecies is &s;o far vilified, that the lu&s;ture is buried in the grave of mans car|nality: O the Tran&s;cendent Excellency in the divine being, that it that is all, and all things, &s;hould be &s;o far by mans wi&s;dom tur|ned to another thing, that is <HI>Adam</HI> in cor|ruption: His work now to unwork this <HI>Adam,</HI> and unbury this buried truth; 'tis God his work, in the re&s;toring him, and giving him his that was at fir&s;t, a perfect name that is <GAP DESC="foreign"> Hamah: Now this name, named on, and in by God, on and upon his new Creature, 'tis life and &s;tabi|lity; for he that gives that name confers him&s;elf into that new thing named by him&s;elf. Now beloved I being named by God, that name being <HI>Reuben Theaurou John,</HI> the extent of the &s;ignification, is the fir&s;t &s;trength in the evangelical and divine light, in the tran&s;cendency of its own excellency, that is into God him&s;elf: Beloved this new name, named by God; the effects flowing from that ingrafted &s;tem, 'tis love, and for your &s;akes my brethren, for God is union, yet di&s;tillative into three per&s;ons, but from and into unions Deity, &s;o to be named by God, the name cau&s;es the named to be turned into a di&s;tillative, that this name hath received, the effects that flow, is love, el&s;e not new named: Beloved to be named by God, 'tis to be re&s;tored by Chri&s;t, this glory &s;hakes your rotten foundations, that, that is may remain un&s;haken.</P>
<PB N="7" REF="7">
<P> Now <HI>Adam</HI> in darkne&s;s is the Law in its demon&s;trative, but <HI>Hamah</HI> in Chri&s;t is re&s;toratived in and unto from whence he was faln: Now beloved comes the true &s;tate of <HI>Adam,</HI> as you reade it: The thing in your intendant is truth, but &s;pelled by a &s;alfe name: Now <HI>Hamah</HI> was the fir&s;t Light that gave a being to its adherent; for it was the e&s;|&s;ential Deity, deited in and unto it &s;elf, <HI>in &s;e, &amp; in &s;e, &amp; in &s;c,</HI> infol|ding, infolding, infolding in it &s;elf; unfolding is created by, and from the infoldings of him&s;elf, he unfolded and we came forth, not into a garden, but upon the &s;pecies of the earth: Be not ignorant, could a Garden compa&s;s and confine his creative? No, no, the creations of numerous men and women at once, and your <HI>Adam</HI> is not man and wo|man 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 <HI>Adam</HI> and my <HI>Hamah:</HI> But the difference is, your inten|dant <HI>Adam</HI> was light and became dark; My <HI>Hamah</HI> is and was light: Look to it, for both light and darkne&s;s in one name, <HI>Hamah</HI> not in your <HI>Adam;</HI> for <HI>Adam</HI> is death, becau&s;e a lye, and <HI>Hamah</HI> is light, and was and to come the &s;ame: <HI>Hamah</HI> is Je&s;us, Jehovah, Eloal, L. The all of all, and in all things: Now in this &s;tate all God, no man: In <HI>Adam</HI> all man, no God; but by God yea are: Beloved I be&s;eech you minde, for it is not mans words, but the eternal Spirit renued in me dictating it &s;elf into your under&s;tanding, to cau&s;e you forth to ari&s;e out of your de&s;picable de&s;troy'd e&s;tate, to make an inlet into that Holy of Holies, Chri&s;t 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 him&s;elf: Now to open <HI>Hamah</HI> truely it is to &s;hew you the bo&s;om of the Father, which no <HI>Adam</HI> can do, becau&s;e he is in a lo&s;t condition, but <HI>Hamah</HI> can open him&s;elf: Minde this &s;tate, it is the greate&s;t My&s;tery that ever was opened; Nay it is the &s;ealed Book that none was able to open, that cau&s;ed <HI>John</HI> to weep: Now is come the judgement of the Great Day that &s;hall burn as an oven, and all the proude &s;hall be &s;tuble for that Flame.</P>
<P>And I looked and behold no man was worthy to open the Seals: what are the &s;even Seals? they are perfection pointed unto: That &s;tate is allu&s;ive to the glorious tran&s;cendency in the eternal re&s;t; that them &s;even Seals pointed unto, for <HI>John</HI> knew that God would mani|fe&s;t the opening of them &s;even Seals, at the appearance of Je&s;us in his tran&s;cendant effate, which all have pointed unto that hath been prefe|dent, that is, that the Glory of Glories &s;hould be manife&s;ted to the &s;ons of men: Now I be&s;eech you minde, God is one and in him&s;elf, yet varieties in and from that one; God created all things: (That &s;tate is undeniable) by Je&s;us Chri&s;t, he made the world: Now what Je|&s;us Chri&s;t is, will be made known, that &s;ay you was <HI>Jo&s;ephs</HI> &s;on the
<PB N="8" REF="8">Carpenter, and the Virgin <HI>Mary</HI> (thank the Popi&s;h tran&s;lation for that if it be worth it) but the truth in the eternal being, is, That Je&s;us Chri&s;t is the bo&s;om of, nay in the Father, yet farther it is the wi&s;dom of God, nay it is him&s;elf: And he could not be properly be &s;aid to be born of One, that was the Birth of all; but one is God, and from that God all came forth: Now Je&s;us Chri&s;t I acknowledge; but to be in|clu&s;ive in the womb of the Virgin <HI>Mary,</HI> I deny, the intendant of your &s;tory (as is &s;ited) I mu&s;t deny? thus that that holy thing, and the Virgin &s;tated, is an allu&s;ive &s;tate tran&s;cendant, the compo&s;ing in one that is all: yet let me tell you, that the Virgin that &s;hall conceive and bring forth her fir&s;t birth, it is another thing intendant in the explacatory in|flue, for it is the birth of God in and forth from our &s;pirits: The Vir gin is the womb of our &s;ouls, not &s;ouls but &s;pirits, not &s;pirits but the &s;pirit of the &s;pirits in the conclave, a&s;&s;ome, or bottom, in the which is inherent the Deity; this is &s;omewhat to the matter: Now the Vir|gin is Je&s;us: Chri&s;t the &s;on is the Virgin, the work the &s;ame: This is the true Trinity, figurative in the earthly man, that is the repre&s;enta|tive of the Deity: God dwelleth in us by his Spirit: Now this Spirit is Chri&s;t in us the hope, nay it is the Fathers glory: I acknowledge a man named Je&s;us Chri&s;t, that he was the evangelical Life of God, as Paul was the evangelical Life of God, and the re&s;t were &s;o; but he was the fir&s;t in the fir&s;t Trine, and the &s;pirit dwelt in him in its flue, that is in its fulne&s;s, that I acknowledge glory due to, is to the perfect Spi|rit, that is Light, that is in its union, God him&s;elf, and in his decla|rative Chri&s;t with us, that is his Spirit in us, which is Chri&s;t.</P>
<P>Now I be&s;eech you Brethren be careful, that you gra&s;pe not to your &s;elves a God and Saviour that God never &s;ent you, that is the body of Chri&s;t &s;o named; take heed that you adore not that, that is not, and let &s;lip that that is: For I tell you the fle&s;h of Chri&s;ts fle&s;hly body pro|fiteth you no more then your own fle&s;h, nor the words that are named of him unto you; but it is this that is your &s;alvation, that Spirit that was in that Body, that is, he that is not toucht with humanity, and yet dwells in fle&s;h, and not fle&s;h, but Spirit; that is, the divine Deity, which is the mercy it &s;elf &s;aving you, by cau&s;ing a re&s;urrection of it &s;elf to ari&s;e in you, and by that you are renued from Death to Life, that is, Chri&s;t the Son of the eternal God: Now the body of Je&s;us 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 bea&s;tial body; for the true e&s;&s;ential body of Man, is Chri&s;t. Now to the Body Bodily of and in Man; Be ama&s;ed at the de&s;cription: The body of Man as you term it, is a Per&s;on, a Per|&s;on I grant, yet no Per&s;on but three per&s;ons; 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 &s;hall be: Now how could
<PB N="9" REF="8">Man fall, having three per&s;ons in him&s;elf: Thus he fell, how? Not by eating an Apple, but by being nothing, That is, he is nothing, and no|thing can be nothing, Thus, he was not at fir&s;t: 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 &s;o accounted be.</P>
<CLOSER><DATELINE><DATE><HI>January</HI> 30. 1650.</DATE></DATELINE>
<SIGNED><GAP DESC="foreign"> <HI>The aurau&s;ohn Tainniour Sabbah Skribah&s;ail.</HI></SIGNED>
<POSTSCRIPT>
<P>BEloved, This day is fulfilled that holy Prophecy that &s;aith, <HI>I will gather into one fold, Jew and Gentile, and David my &s;ervant &s;hall be their king.</HI> That is Herogliphically, allu&s;ive, or pointing to another: Now my Brethren, both &s;ews, and Gentiles; I am a &s;ew, begotten by the Go&s;pel, Circumci&s;ed both in fle&s;h and &s;pirit: By the life of Je&s;us re&s;tored from <HI>Adam</HI> (as you call him) into <HI>Hamah,</HI> that extent is into God, the Father of our Lord Je&s;us Chri&s;t; a Prie&s;t af|ter the order of <HI>Melchizedeck,</HI> after <HI>Aaron,</HI> after Je&s;us, after <HI>Paul,</HI> after <HI>Luke,</HI> after <HI>John,</HI> who&s;e &s;ub&s;tance I am: I be&s;eech you minde, here is the Divinity declared in the Humanity, and yet not humanity, nor touched with humanity; The depth of the my&s;tery the &s;pirit is the de|cerner, and not fle&s;h. Now beloved, the Jews were lo&s;t when the Go&s;|pel was preached: The Gentiles lo&s;t in their Je&s;us, and Je&s;us another thing then the Gentiles wor&s;hip: &s;o both lo&s;t, that in one both may be found.</P>
<CLOSER><DATELINE><DATE><HI>January</HI> 20. 1650.</DATE></DATELINE></CLOSER>
</POSTSCRIPT></CLOSER>
</DIV1>
<DIV1 N="2" TYPE="letter">
<PB N="10" REF="9">
<HEAD>Epi&s;t. II.</HEAD>
<OPENER><SALUTE>Beloved Brethren,</SALUTE></OPENER>
<P>THe Divinity of Chri&s;t is the beloved of God the Father, the Son in us; we in the Father: This is the re&s;tored <HI>Hamah,</HI> or <HI>A|dam.</HI> Beloved, having been drawn into the bo&s;om of the Fa|ther, by the eternal &s;pirit, in the which Spirit I dictate forth unto you the hidden depths of the eternal wi&s;dom, and foreknowledge of God, <GAP DESC="foreign"> though declared in the appointed time, in him&s;elf, <GAP DESC="foreign"> for the <GAP DESC="foreign"> bring|ing in variety <GAP DESC="foreign"> into unity <GAP DESC="foreign"> that is into him&s;elf, and in him both Jew and Gentile is one; and &s;hall be one in them&s;elves, that is in Love <GAP DESC="foreign"> and that root is God him&s;elf; for we are his off-&s;pring. The divine Law is a coming to take its regency in the &s;pecies of this world, that <GAP DESC="foreign"> &s;trength &s;hall come in the wi&s;dom, power, and excellency of it; yea the earth &s;hall be enlightened with the lu&s;tre and tran&s;cendency of that divine light <GAP DESC="foreign">: Now to &s;tate the &s;tate that we are lo&s;t <GAP DESC="foreign"> &s;in is the cau&s;e now <GAP DESC="foreign"> O <GAP DESC="foreign"> O <GAP DESC="foreign"> O <GAP DESC="foreign"> O <HI>orarau in &s;alem ab&s;i &s;i&s;&s;ere,</HI> O the morning light, that doth bring us again from our buried condition <GAP DESC="foreign"> that is the Star in <HI>Jacob</HI> our Father, O the tran&s;cendency of the di|vine wi&s;dom. <GAP DESC="foreign"> O the excellency in truth, the declaratives thereof &s;hall be illu&s;trated to the confounding &s;elf-righteou&s;ne&s;s, and inherent pride &s;hall become abortive in the &s;pecies of this world, <GAP DESC="foreign"> &s;in &s;hall be di&s;covered, her foundation raced, her rubbi&s;h ca&s;t into the aby&s;s, and on her foundation &s;hall righteou&s;ne&s;s raign: for <HI>where</HI> <GAP DESC="foreign"> <HI>&s;in doth abound, grace &s;hall much more abound;</HI> O wonderful the foundati|on of the great-deep is, and &s;hall be opened unto the view of the <GAP DESC="foreign"> Creation: Beloved, What is <HI>Hamah</HI> or <HI>Adam?</HI> To let you know, <HI>Ha|mah</HI> is God, 'tis Man, 'tis Earth, 'tis Ayr, 'tis Fire, 'tis Water; 'tis all, and the all of al things: This is <HI>Hamah</HI> in his fir&s;t principle, or your intendant <HI>Adam:</HI> Minde the My&s;tery, <HI>Hamah</HI> or <HI>Adam</HI> in God all things, in him even in <HI>Adam</HI> or <HI>Hamah:</HI> Look you curious generation that are Eagle|ev<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">, who&s;e &s;ouls are ca&s;t off with the quickne&s;s of your under&s;tanding: the truth in the heart in the &s;ame man, that formed innocent Babe in the center is a lye in the evaporation and utterance: O the Head, the head, the head &s;poyls many a declarative truth <GAP DESC="foreign"> Now truth is the p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|radice, the <HI>Vita,</HI> the <HI>Evangelicales in rem,</HI> the Evangelical living in the
<PB N="11" REF="9" MS="y">that thing intendant in this &s;tate is &s;chovah, that Jehovah our Throne, where we &s;hall raign in union; Man is God, God is Man; this is the garden that is fained Paradi&s;e, but the true intendant is <HI>Adam,</HI> or <HI>Hamah</HI> in his fir&s;t principle, that is he in the eternal Spirit, it in him, both in one; both unclothed, clothed is the fall that is being <GAP DESC="foreign"> when we could not be &s;aid to be; we no looner were, but we <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ell by weak|ne&s;s: What ignorance &s;o &s;tupid, that doth not perceive, that within him&s;elf is a &s;training to the Center: That is, the weak Babe would go to the Mother to be clothed upon; that word of <HI>Pauls</HI> is dubious, 'tis better &s;aid to be taken into, which is the proper Orthodox word.</P>
<P><HI>Ori ab&s;ait &s;edet me:</HI> O, when &s;hall I &s;it in the divine Light! <HI>Arrat a &s;apit ad me mecam,</HI> the divine light taketh us into him&s;elf <GAP DESC="foreign"> <HI>abdi a|bat oli o&s;o ari</HI> <GAP DESC="foreign"> <HI>&s;cle teuei mem nebet ammi ni&s;an addi oon olo hi&s;&s;ait arri &s;oan abni allati, ne&s;at ole abbi denat ab&s;i orat ho&s;aret alua tueat adni beneat, oli &s;ana, ab&s;i meltah:</HI> The derivacie. <HI>Hem oen &s;anu eal ab&s;e hocat all a cuti oau &s;ene een &s;ele lona mam &s;ebat abbi ho&s;aret &s;eui neat adma ho&s;ana alleu ene oi pele terte euan a&s;abdi hu&s;uoli in&s;e meat adni tele peen peu|tai tran in lagoas a &s;alla hori pean tebe hele phecatt adni avit ille next averrit hui medet alvat ab&s;i tele nene ori appa &s;abb o&s;oli dele mene nan &s;agat ab&s;i teucoe&s;alvah eni ori ab&s;aet steutolen in &s;e abat anni tere e&s;et ackri in le menet ho&s;aten oli pead adma amanet adde&s;h &s;hela ariei &s;ele terte &s;ebat adma <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uan a&s;adi dene avat olo ho&s;aret a malta uanni tebe onat anni men &s;ola o&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ret alvah</HI> &mdash; <GAP DESC="foreign"> The Engli&s;h derivacie.</P>
<LG>
<L><HI>Now if you the Paradi&s;e would &s;ee,</HI></L>
<L><HI>'Tis the heighth felicitie;</HI></L>
<L><HI>'Tis the paradaical throne,</HI></L>
<L><HI>In which is onely unione.</HI></L>
<L><HI>'Tis the glory Cele&s;tial,</HI></L>
<L><HI>'Tis the life Evangelical,</HI></L>
<L><HI>'Tis the pavement of our God,</HI></L>
<L><HI>'Tis the Lilly, 'tis</HI> Aarons <HI>Rod;</HI></L>
<L><HI>'Tis the &s;parkling glory in that skie,</HI></L>
<L><HI>'Tis inhabited withal all unitie,</HI></L>
<L><HI>'Tis the</HI> Aurorau, <HI>'tis the morn</HI></L>
<L><HI>'Tis the inclue our birth our born.</HI></L>
<L><HI>'Tis the union in three.</HI></L>
<L><HI>'Tis the Tran his excellencie.</HI></L>
<L><HI>'Tis the light Cele&s;tial.</HI></L>
<L><HI>To be inhabited ve&s;tual.</HI></L>
<PB N="12" REF="10">
<L><HI>'Tis the glorious glory Throne,</HI></L>
<L><HI>That is the perfection in unione,</HI></L>
<L><HI>'Tis the Rod that rules the skie</HI></L>
<L><HI>'Tis the influe, nay Eternitie</HI></L>
<L><HI>'Tis the holy holy, holy one</HI></L>
<L><HI>'Tis the Deity in</HI> una <HI>unione</HI></L>
<L><HI>'Tis the three that Cele&s;tial bee,</HI></L>
<L><HI>'Tis the onely, onely, onely one;</HI></L>
<L><HI>That never was but is in one</HI></L>
<L><HI>And &s;till the &s;ame remains in three</HI></L>
<L><HI>Here is unfolded a glimp&s;e of Paradicitee,</HI></L>
<L><HI>Here is a glimp&s;e of glory from that skie</HI></L>
<L><HI>That is that was, and &s;hall be Eternitie.</HI> Allah &s;abat.</L>
<L><GAP DESC="foreign"> This we were: Now from this our fall begins <GAP DESC="foreign"></L>
<L><HI>Now all you unvailed may plainly &s;ee,</HI></L>
<L><HI>The Fruit typ'd out by the forbidden Tree.</HI></L>
</LG>
<P>Know the fall is being created, for when we were not created, and un|come forth, we were as he is; that is in perfection: But coming forth from, we fell into the&s;e earthly forms as Sen&s;itables, and Vegitables, yet again we were in innocency, then being &s;o, but the Spirit of the great world took us into it, and &s;o we became one with that; and two in our &s;elves, that were unions in our &s;elves, before we were his thirteen Ra|dia&s;es, unions in them&s;elves; yet in Multiplicities in the Influences in their under&s;tanding: Now to finde this weakne&s;s out, and to di&s;cover it to the open view of blinde men I cannot, for it will trouble &s;eeing men, to &s;ee into it; for the not &s;eeing is the not knowing, and in that &s;tate man is a bea&s;t and no more; now we were, and pre&s;ently we were not; this &s;tate is my&s;terious, for that may truly be &s;aid to be a my&s;tery that is not, nor cannot be known. Remember <HI>Johns</HI> &s;ealed book, and that is not opened to this very day: Now to the unfolding that My&s;tery, that hath been hid from the view of the &s;ons of men, 'tis Paradice, what that is, what je&s;us is, what <HI>Mary</HI> is, what hell is, that <HI>Abaddon</HI> that deceiver <GAP DESC="foreign"> what Paradice is from mans fir&s;t principle, that is Jehovah: He and the Creation i&s;&s;ued forth from the womb of the Deity, nay the Deity i&s;&s;ued forth from it&s;elf into it&s;elf; de&s;entive, that is the&s;econd declarative, which is the Son, the &s;econd per&s;on in the Trinity operative, for he &s;aid, <HI>Let there be light,</HI> and behold the Sun, the life in all things, this is Je&s;us, this is our Ma&s;&s;ah which is called the &s;econd per&s;on in the Trinity de&s;entive o|perative, 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, Pro|ceed
<PB N="13" REF="10" MS="y">is the third per&s;on, 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, <HI>in &s;e,</HI> in him&s;alf; but the great my&s;tery is how the&s;e three, yet one, dwels in the Creation, and not the Creation, nor in the Creation; yet in him, and by them all things do &s;ub&s;i&s;t <GAP DESC="foreign"> <HI>in irineis &s;em fratris: Mary</HI> is per|fection from the&s;e Radaxes, &s;he is wrote <GAP DESC="foreign"> well knew the Papal &s;acti|on, that the perfection in the name, would cenceal the thing; But time will not admit truth to be declared in the lu&s;turous excellency: What hell is, hell is &s;tated for the wages due to this <GAP DESC="foreign"> <HI>&s;in</HI> charactar: Now to di&s;cover what them two are, them two are three; nay, them are one <GAP DESC="foreign"> <HI>&s;in;</HI> Now <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> is no character in the whole Alphabet that carries the peats as <GAP DESC="foreign"> doth, but &s;tands as it were rooted in the earth <GAP DESC="foreign"> <HI>Sambah</HI> &s;he &s;tands like <GAP DESC="foreign"> on her &s;oul <GAP DESC="foreign"> <HI>phe</HI> carries an half &s;ole <GAP DESC="foreign"> <HI>caph</HI> a quarter &s;ole, now the&s;e four Characters <GAP DESC="foreign"> yet <GAP DESC="foreign"> carries her three points open upward, and her demon&s;tratives is to open upward, for the open|ing upward, and the &s;oul tied in the earth, is the cau&s;e of &s;orrow; and weakne&s;s is the &s;ame, that is the character <GAP DESC="foreign"> Now <GAP DESC="foreign"> <HI>Sambah</HI> &s;tands on her &s;oul intire, as <GAP DESC="foreign"> doth, but &s;he is clo&s;ed and barred upward, I &s;peak as they are Hebraically wrote in their fir&s;t Apparition: <HI>Let there be light, and it wae &s;o.</HI></P>
<P><HI>Allah Ro&s;oli &s;amat albo bono&s;o raal ma &s;hener ephrait &s;olo monete, avar &s;allu ponderah al, ho&s;onare raalma pedu oriko, &s;oonne pelma nataras, ho&s;i pe|kod oli, deon ho&s;onari apaet, elma rationalem &s;obat arri &s;ele lokatar albo, bo|onna &s;tonus &s;elat arri peke non habemus, &s;obeanus &s;almoa, monita avariena, &s;ammat arri:</HI> Now beloved, Our brother <HI>Paul</HI> wi&s;hed that they could &s;peak all Languages, but interpretation is to the under&s;tanding to edi|fication, the&s;e gifts both, God hath been plea&s;ed to communicate to me, the unworthie&s;t of all men, to confound the worldly in this wi&s;e &s;eeming &s;eeing age; but never more dark in the general then now: The Go&s;|&s;pel is hid, the illu&s;trations thereof are buried in the grave incredulity; now to awaken and enlighten the dark corners of the earth in man, is this light manife&s;ted in me, and the re&s;t of my Brethren that God is bringing to the view of the world.</P>
<P>The derivacy from the tongues, but 'tis but one language, becau&s;e 'tis the major part wrote in the <HI>Tartarian</HI> tongue, in the ea&s;t <HI>Armenia,</HI> the third de&s;cent. Now a de&s;cent is a third refining &s;ince that being a tongue: For the re&s;titution is re&s;toring things to what they were, the Major includes the Minor in writing, though it con&s;i&s;ts of many tongues, take notice of this.</P>
<P><HI>Allab:</HI> High light is coming or ri&s;ing to the night-people, that there|by they may be made day and light: for the purpo&s;e of God is to un|&s;eal the hidden &s;ecrets of darkne&s;s, through the manife&s;tation of light, in its illu&s;tration, and by that light turn all into union, that is into
<PB N="14" REF="11" MS="y">love:
<NOTE PLACE="marg">&dindx;</NOTE> Take notice there is two alls, a light all, and a dark all, and God but one all to them two alls; Light and darkne&s;s to him are one (I was forced to break the deriva&s;ie by rea&s;on I would give you notice of two alls, light and darkne&s;s, and yet in their e&s;&s;ential being but one all: Love is that great day that &s;hall burn as an oven, for love is fire, and jelo|&s;ie by which God will burn up that that &s;eems and is not, and by the con&s;umption of the one, inlet the other, and &s;o bring the one all by light into him&s;elf, for God will utter his voyce from his Throne and that voyce &s;hall &s;hake terribly the earth to nothing, that he may be all: This is the extent of that language cited, but it tuns in more &s;trength in it own tongue, for the derivacy is alway weaker then the radax, as 'tis the herogliphiks of God and his creations.</P>
<CLOSER><DATELINE><DATE><HI>January</HI> 8. 1650.</DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 N="3" TYPE="letter">
<HEAD>Epi&s;tle III.</HEAD>
<OPENER><SALUTE><HI>Beloved Brethren,</HI>
<NOTE PLACE="marg">&dindx;</NOTE></SALUTE></OPENER>
<P>THe Excellency of knowledge, is to know the divine Truth, which truely none can know, but tho&s;e that the divine Light takes in|to it &s;elf: It is the eye that &s;ees it &s;elf, and all things in it &s;elf, which is God, for we have an unione with him, through one &s;pirit: Now beloved having his eye, that is all things, and &s;ees all things as they truly are, and not as they &s;eem; this &s;ight is de&s;centive from, be|ing drawn up into him&s;elf, that is, the Light and Life of all things, which is God, the Center, in which all things, centred do &s;ub&s;i&s;t, and ex&s;i&s;t, and are impeaded by the &s;ame power.</P>
<P>Now Beloved, God doth &s;end down his declaratives through his Son Je&s;us Chri&s;t: Now I intreat you brethren, look well, and the Lord unvail your under&s;tandings in this coherent di&s;covery, for tis the My|&s;tery that is hid in the eternal wi&s;dom unto this day: Minde the&s;e words, Chri&s;t &s;hall come in the glory of the Father, which is the full clu&s;teration in the lightning the whole creation, made by him&s;elf: Now to know Chri&s;t, is eternal life: Now I be&s;eech you under&s;tand, for the knowledge here intended is perfection, which is God him&s;elf; for to behold Chri&s;t, is in truth the turning us into him&s;elf, and &s;o into the Father by the Son, who is the Light of the Father, &s;o an union is made; but this is my&s;terious: Now con&s;ider what Chri&s;t is, what
<PB N="15" REF="11" MS="y">Hell is, what Abaddon that deceiving Devil is, what the Fall is, what <HI>Mary</HI> is, what the Virgin is, and what death is: All the&s;e things will the Spirit dictate forth to our under&s;tandings in due time: Ye take your &s;elves to be Chri&s;tians; can ye be his, yea know not, for Chri&s;t is the wi&s;dom of the Fathers Glory; he is the fir&s;t and the la&s;t, The declarative of the Farthers Excellency, the truth of God, nay God him&s;elf, the demon&s;tratives of God are declared in and by his Son: <HI>Paul</HI> &s;aith the Son is the lively Image of the Father, the Text is better; reade thus, he is God, Glorious in his ellu&s;trations, in the Tran&s;cen|dency of him&s;elf: <HI>O orarau in &s;almoas in &s;em anus in &s;e &s;apu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">:</HI> O the morning peaceful Per&s;on in the Divine being, the wi&s;dom of the Father: This is one glimps of our Ma&s;&s;ah or Throon, or L or Chri&s;t: <HI>Ie&s;ous Chri&s;tos in vita in &s;e hominem:</HI> Je&s;us Chri&s;t in him&s;elf, is the Life of men: <HI>Athra nati &s;e at atti pel:</HI> He is the &s;elf in the whole created: <HI>Ola ogoas a&s;aluat ol:</HI> He is the Light in the light world in Man: <HI>Ho&s;o ovallo othronia &s;alem:</HI> He is the alone Peace to the created by him&s;elf: <HI>Hevi e en e&s;eu neke pele pel:</HI> He is the &s;afe Rock, in the fulne&s;s of all things: <HI>Ova a&s;a ralau ho&s;onaret arki:</HI> He is the &s;trong rocked &s;trength in the whole creation, by him&s;elf: The&s;e expre&s;&s;ions of Chri&s;t, is but the out&s;ide bark, your eye mu&s;t &s;ee 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 &s;elves lo&s;t, is truly to be taken in|to, that paradi&s;e which is God: Now to begin, Hell is this earthly Man&s;ion, whereon, and in we dwell: Hell is a &s;eparation from happi|ne&s;s: Hell is the re&s;traint from injoyment: Hell is the ob&s;truct of all goodne&s;s: <HI>Ho&s;s, &s;e adma in rem:</HI> Tis the alone &s;eparating thing from it &s;elf: <HI>Non fratris &s;ed abbi &s;elat arbe ho&s;onaret raalma pedit me at kad ola vo&s;e neck habui&s;e in &s;em laudat abieter rone &s;abat</HI> Tis the deep world in the lowe&s;t center; tis the a&s;&s;ome, bottom, aby&s;&s;e bottomle&s;s, tis the nothing in the thing, but an empty arie vani&s;hing, in <HI>orat-<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mor, or|moas &s;abi, atta, allah:</HI> Tis the deep heighth in the bitterne&s;s in morn|ing: I be&s;eech you mi&s;take not, there is a heighth in deepne&s;s, as there is a deepne&s;s in the heighth: <HI>O allamana &s;apuit,</HI> O the heighth and and depth of wi&s;dom is in it &s;elf, that is in God, who is the all of all things: know when I &s;peak <HI>(of)</HI> tis to &s;peak to you capacities, but the &s;tate in me is an other intendant.</P>
<P>Beloved he de&s;cended forth, and behold we were, and are Gods e&s;|&s;ential de&s;cents; thus the all things de&s;cended from the all, that is, thus much the creation came forth from God: thus God &s;aid let it be, and behold we came forth. Now con&s;ider whether that forth, or in, in this &s;tate &s;tated, be proper; for to be in God, is the Paradice in plea|&s;ure, but to be forth as is &s;aid, tis a dubious word, and mu&s;t be exact|ly looked into; thus though we are forth from the fountain, we are in him e&s;&s;entially: Now the water in the fountain is in peace, but di&s;til|ling
<PB N="16" REF="12" MS="y">from the fountain is trouble to the &s;ame that was one with the Fountain in the head, or Center, by the variety of a&s;cents and de&s;cents, that it doth encounter with, in its cour&s;e: Now beloved in him was peace to us, nay is peace, and &s;hall be peace in Glory; not that we can be greater then we were in the fountain, which is God, but our re|&s;toration is to be taken into what we were, for God is no greater but ever the &s;ame. Now we come to the point of all points, pointing into the Center, that Center is God: Now minde I be&s;eech you brethren, here is the <HI>aurora &s;amoas in &s;em deus &s;epe pauvi&s;&s;e ni&s;i nedarat:</HI> Here is the morning peace to the fainting &s;oul in this low world of darkne&s;s; Oh! he that made all things out of him&s;elf, and yet he the &s;ame, and not the le&s;s nor le&s;&s;ened: This is our Jehovah, this Jehovah is the fir&s;t Per&s;on in the Trinity, The unfolding into the creation, is the &s;econd Per&s;on, which is Chri&s;t the Son, the Glory of the Father: Now know that the Son is the light of the Father; the demon&s;tratives into &s;treams makes varieties, yet from that one unione, the life of tho&s;e varieties is God illu&s;trated in the &s;econd Per&s;on, which is Chri&s;t, manife&s;ted in fle&s;h, and not fle&s;h: I am the life of the world, them is Chri&s;ts own proper words as the &s;econd Per&s;on in the Trinity operative: Now the third Per&s;on is the produced forth from the two Per&s;ons, that is, not <HI>vive vo&s;a,</HI> but <HI>vo&s;a vive;</HI> not the living voyce, but the voyce living: Look well to this di&s;tinction; thus the Father and the Son are one, I and my Father am one, I work, and the Father worketh: Now there is a li|ving, living voyce, and a voyce living: Thus he &s;aid let there be light, and behold the &s;un, the life of all things; this is the living voyce, that created all things: Now the voyce living, is the Holy Gho&s;t, the third Per&s;on 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 Gho&s;t, (as you name it) but there is more inherent in that &s;tate, for the Holy gho&s;t in man, is the image of God, the Holy gho&s;t 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 gho&s;t all one entire, <HI>O &s;ela &s;apuit pecatam ne|det ad me mekavi&s;&s;e &s;elem &s;am addi pedet arki all ah ho&s; onneret peko oli ben:</HI> 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 fulne&s;s <GAP DESC="foreign"> <HI>kevah au&s;ait adki olat obediah allah hon:</HI> The evangelical operati|on in it &s;elf finding us eyes to &s;ee, us it, it us, both one and in one, <HI>O obui&s;&s;e &s;elat mem:</HI> O the &s;eeing eye that &s;ees it &s;elf all, we nothing that is all. Look well into this &s;tate: Here &s;ome glimp&s;es you may &s;ee a beginning opening to the My&s;tery: For the Devil or Satan that de|ceiver. To know the Devil, you mu&s;t fir&s;t know man, for man is the beginning, the middle, and end of the Devils work. Now what was
<PB N="17" REF="12">man? I an&s;wer, in his fir&s;t principle he was God; how did he fall, by coming forth, he no &s;ooner was, but he was not, and yet he was, by, but not in? Minde and con&s;ider this &s;tate; thus God could not make any thing greater, or gloriou&s;&s;er then him&s;elf, he being the fountain: Now man being come forth into the creation, there was the fir&s;t fall: 'Tis &s;aid that <HI>Lucifier</HI> was ca&s;t down from heaven, and <HI>Michael</HI> and his Angels fought with the Devil and his Angels, here lies the <HI>&s;em &s;apuit,</HI> the knowledge in the thing: <HI>Abui&s;&s;e &s;enarder olo ophron pero,</HI> the&s;e words will not be brought into Engli&s;h, but lo&s;e half their &s;trength in their importance in their original exemplification, but thus much <GAP DESC="foreign"> the Angel fell, that with him many were wounded, the expre&s;&s;ion is dark, &s;o was light when it took darkne&s;s; thus that <HI>Lucifer,</HI> or Satan, or Devil, is the &s;pirit in man, that is not the &s;pirit of God, but by God this Devil is &s;uffered. Now how this <HI>Lucifer</HI> 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 &s;ooner 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 e&s;&s;ence of God in man, which fell or de&s;cended into earth, to imbody it &s;elf in it, being imbodyed it could not be light as it was in the fountain, for de&s;cents mu&s;t be from a&s;cents, in this &s;tate here intended: <HI>Se ab&s;at</HI> L he is the glory, glorif<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ing all things: Now that light de&s;cended, took earth and that earth became light in it &s;elf, deriving light from that true light, and yet it &s;elf a fal&s;e light: Thus the Sun is the true light, the Moon is a fal&s;e light, her &s;elf as &s;he &s;tands in competition with the Sun, for &s;he receives from the Sun and &s;hews to us as it were her own light, and that is a fal&s;e deceit; for when we &s;ay the light of the Moon (of) is proper in that &s;tate, be|cau&s;e tis an a&s;&s;everation, for the light from the Moon is in the Sun, and through the Moon, and not in the Moon, for nothing can properly be &s;aid to be in, but that that is &s;ub&s;tantially the &s;ame: Now if our eyes were fully opened, then we might &s;ee the full &s;tate, for the whole my&s;tery lyes in the Sun, and Moon, of which the creation ciphereth out, and are in their center herogliphicks temporal of the trines cele&s;tial: But to this Lucifer, this Devil, 'tis man and not man, 'tis the fal&s;e conception in the heart in man, that is the &s;pirit of man, that is the Devil; as Chri&s;t &s;aid yea are of your father the Devil, the De|vil and Satan is a deceiver, and a dweller in the heart in man, that is the &s;pirit of man; But for the hell that is as the Papi&s;ts &s;ay, and we ignorants &s;ay 'tis a lake of fire: Now I de&s;ire to know in what world it doth center, if in the Aire, the winde would coole it, and that is light, and not utter darkne&s;s; If in the earth, there the cumbu&s;tible &s;tuff can|not contain it, for fire mu&s;t a&s;cend upward: O that times could hear with truth in the highe&s;t and deepe&s;t things, but they cannot I &s;ee by
<PB N="18" REF="13" MS="y">the hintings of the &s;pirit in me, and the knowledge it doth reveal unto me: <HI>Hos &s;e &s;apuit adma mali meded mekam ad &s;e &s;epit nedat oli dene de|rat alvah:</HI> The heigth and extent in things is to be declared, and the people are fitting to receive the &s;ame, but weakne&s;s impeads them; <HI>O alva holi &s;eon <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">:</HI> O thou highe&s;t help, thy lowe&s;t to obtain the thing which is thy &s;elf.</P>
<CLOSER><DATELINE><DATE><HI>February</HI> 16. 1650.</DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 N="4" TYPE="letter">
<HEAD>Epi&s;t. IV.</HEAD>
<P>THe Query in&s;i&s;ted on at our la&s;t meeting, was held that the &s;piri|tual man is not God: The which Negation I deny; Thus to be &s;hort: God is the Spirit, and not man; and to be &s;piritual is perfect God; we are an union with him in one: The &s;ame &s;pirit is in us the glory of God, nay our glory; thus God hath made man his out|work, demon&s;trating the inward life; for the life of the Creature is from within, and within is the Spirit, and that inmo&s;t Spirit is God in his Creature, that is Gods Spirit in Man: Now God could not dye, I an&s;wer No, but man mu&s;t dye; therefore was he made, not that by his dying God could be any thing more, or any thing le&s;s; for he is the &s;ame, though we go and come, 'tis his life operating in the Creation; I &s;ay nothing dyes, but changes, <HI>from glory to glory,</HI> and &s;o returneth to the perfection, from which perfection it came forth: Now perfection in the beginning, weakne&s;s 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 Je&s;us Chri&s;t at Jeru&s;alem, what he &s;uffered, what it was that he &s;uffered, and what he did effect by his &s;ufferings; The my&s;tery is hid to this day in that text, and all the texts coherent to that intendant, and minde the Tran&s;lation is rendred: to truth it is abom nable, and a mon&s;ter, and an abortive birth, becau&s;e the being is not centered in the truth.</P>
<P>That Man is wholly Pa&s;&s;ive, the &s;tate was denyed, But man is whol|ly pa&s;&s;ive in the new Creation is proved manife&s;tly. Thus Man is no|thing but the ca&s;e, 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
<PB N="19" REF="13" MS="y">prove God to be all in man, man nothing, 'tis ea&s;ie to be done; but to prove man to be God is hard: becau&s;e the teached principle hath took &s;o great an impre&s;&s;ion in us, that are a teached, yet an unknowledged people; for man cannot teach God, but God doth teach man; know|ledge and teaching, the&s;e two be one in God, and two di&s;tincts 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 know|ledges; that we account knowledge, 'tis weakne&s;s, and in him is the all of knowledge, <HI>a &s;apit arri,</HI> True light is the true di&s;coverer, which is not man but God.</P>
<P><HI>Hogoous al&s;o &s;ona in &s;am ackki pele leat al:</HI> The heighth di&s;coverer is Je|hovah di&s;covered, di&s;covering him&s;elf; for <HI>Paul</HI> &s;aith that we know not but by his Spirit, for our Spirit is enmity again&s;t God; now the Spi|rit of God is him&s;elf, for the Spirit of God, moved, and behold the Creation. NOw to prove man God, 'tis thus: Man is a flower flouri&s;h|ing from that root that is life in it &s;elf, and that life is God, the life of all things; now then you an&s;wered, that If God be all, and man no|thing, then 'tis God, teaching God. No: I &s;ay not neither, 'tis the eternal &s;pirit teaching its weak image in man.</P>
<P><HI>A&s;&s;aniel vertet al orome mem tuli eldrate naxi phele &s;em in a&s;ata alma ho&s;aet addad ollo &s;ola mem:</HI> 'Tis the God in&s;tructing his image in the Creation in man, and not man; This is the life of God within our &s;pi|rits which &s;pirits being inlightned by the eternal power, 'tis the re&s;ur|rection to life vi&s;ible, and an union made with the invi&s;ible &s;pirit, it doth receive, and doth convey the thing into the heart: Now that is the Spirit of God, which in its proper e&s;&s;ence 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 &s;ay a demon&s;trative of God him&s;elf, and them in him, why then man in God, I grant it in part: Can that that made all, and by that God all con&s;i&s;ts, and exi&s;ts, and are influed, and by the &s;ame they are impeaded; can that properly be &s;aid 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, &s;o man is part of Gods Creati|on, and God is mans all. <HI>Si Ego &s;oon allah avaret eckko o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> ede in &s;em at|tar albah ab&s;oalo mon dia tele athrat raxi &s;ebat arri alle neck olo &s;on:</HI> Thus if I be all, how can any thing be part; there can no &s;tate be &s;tated to hold competency with the eternal being:
<NOTE PLACE="marg">&dindx;</NOTE> But thus man cannot pro|perly be &s;aid to be any thing, becau&s;e that in a moment the glory of it is withdrawn, that is the life; which life is Gods e&s;&s;ence in the called thing: but to under&s;tand 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 terre&s;tial orb, counting the num|bers, I finde man to be the chief thing among&s;t the things named by the
<PB N="20" REF="14">thing: I &s;ay God named the created things, and not <HI>Addam,</HI> for <HI>Addam</HI> came forth from God, and God demon&s;trating his light and knowledge in him&s;elf named the created, for take your name &s;pelled in <HI>Gene&s;is,</HI> God made man perfect, then that perfect man was perfect God; for no perfection but in Jehovah, but I know beyond that is tran&s;lated in that &s;tate; 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 &s;oul is in the body and not the body, for 'tis divine; the other part as the body you call, is humane, &s;ubject to weakne&s;&s;es, which the life, that is the &s;oul, or Spi|rits &s;pirit; 'tis all one intendant in this &s;tate, the Spirit of man is his wi&s;dom, and that is properly called man, which wi&s;dom is but image|ry, and notion, and vanity, and a lye; this is mans wi&s;dom in him|&s;elf as he is de&s;centive from his fir&s;t de&s;cent, being united, for obedience is a tye that tyes man to God, which tye is Love: But to draw the &s;tates clo&s;e to the view of all in a &s;hort compendious method, expre&s;|&s;ing the full &s;ignificants controverted, thus the &s;tate is &s;tated; Man is not God, 'tis not true, for man is God, that is true; all lies in the&s;e 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 per|fect man is true God; for perfection is re&s;toration into whence we came forth.</P>
<P>The &s;pirit of man is nothing as I &s;aid before, but imagery; and no|thing is not God, for God is all things, and no name, all things &s;o cal|led, is but names and not thing; therefore not God.</P>
<P>Here is Logick you may account it, but 'tis the heighth divinity; &s;o to be &s;hort, God &s;peaks to his own Spirit in us, teaches us, that is, his &s;pirit brings our nothing to a conformity, for I count mans out&s;ide, and outward actings &s;hadowy and nothing.</P>
<P>But now to come to the divine evangelical demon&s;tration: 'Tis love perfect, what is that? 'Tis God him&s;elf, creating us to act that love up|on, and into <HI>viva voce,</HI> in the <HI>Ecle</HI> living voice: <HI>Ecle</HI> is perfection, and 'tis an Indian word radical, and 'tis proper in that tongue derived from <GAP DESC="foreign"> <HI>Ecleo</HI> is the proper compound word: <HI>Nox &s;aggi erocloi dele mem ta|bithai nelle meat arki ally.</HI></P>
<P>The eternal perfection is clothed with all things, and is in all things and comprehends all things, and yet not &s;een, for the life of all things cannot be &s;een, felt, heard nor under&s;tood: This is God.</P>
<P>Now to come to <HI>I&s;a.</HI> 8.10. which points to this very day, as the Spirit doth dictate forth to me: Let the re&s;t inlightend judge, the text read from the original root in the Caldean tongue: <HI>Ou&s;ono oon a &s;abat olemus mem derata abbat a lus beneal &s;abat allu phene &s;olamoas inter apti &s;agat mem:</HI> Take not coun&s;el, for I will de&s;troy the thing that I have made, and thereby take adventage to bring my cho&s;en again; that is the true intent of the Spirit in them words, but it would bring in the next
<PB N="21" REF="14" MS="y">ver&s;e, and part of the twelfth vei&s;e, but in this text is the whole di&s;co|very of what I affirm, and for what end God hath rai&s;ed me up, to de|clare to the world the hidden depth that lies involv'd in the in&s;ide &s;pi|rit of this out&s;ide letter; but beloved, I am but one, and the whole world again&s;t me, the ground&s;el or foundation of mans building, &s;ince Chri&s;t his time, I mu&s;t unty their tyed ceremony, and de&s;troy their foundation, and &s;o a di&s;covery of the everla&s;ting go&s;pel &s;hall be preach|ed, and received; <HI>Ho&s;aick alba abmon ab&s;i &s;ola menderata alvah holo oon &s;abdi deat al tagoas &s;abin dele mem.</HI></P>
<P>The perfecte&s;t perfection is the &s;trength of the Law, the perfecte&s;t per|fection is the &s;trength of the Go&s;pel; the &s;trength of the Law is God, the &s;trength of the Go&s;pel is God; neither Law nor the Go&s;pel, for they are but names lettered out, typifying that God who is the &s;ub|&s;tance of that &s;hadowy pointing out, <HI>Paul</HI> &s;aith, The &s;trength of the Law is &s;in, now what is &s;in in <HI>Pauls</HI> true intent and extent? 'tis the Crea|tures weakne&s;s, and the weakne&s;s cannot be avoided by rea&s;on of the hu|mane clothing; the Law is weakne&s;s, for 'tis but the name of a thing, and not the thing; &s;o the Law, and the Creation are both but Gods weakne&s;s, thus the Law is but name of the thing, the Creation is but name of the thing, now here they are both one.</P>
<P>Now it remains to &s;hew how the&s;e two names of one thing can de|&s;troy one the other. The Law &s;aith 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, &s;o the Law is nothing in effect, becau&s;e in another; that is God: therefore the Law is death, becau&s;e it is name, and not thing; in doing the Law is death, becau&s;e 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 &s;elf in outward actings and not in God, <HI>ogoas in &s;em albat arri neelet me erko al &s;abbat ar &s;iat al;</HI> The Law is death to life, the life is death to the Law; they both dead in them&s;elves, 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 e&s;&s;encied e&s;&s;ence, for they came from God, and are taken into God through Chri&s;t, then there is neither man, nor Law; they are both made one by the Go&s;pel, which is peace, love, Chri&s;t, 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 &s;o hard on and upon the Creation,
<NOTE PLACE="marg">&dindx;</NOTE> for the Law to light is igno|rance, and man to knowledge is ignorance, &s;o both one; the Go&s;pel is light, and that cau&s;es ignorance to pa&s;s away; but 'tis not the name Go&s;pel, but 'tis the Go&s;pel named thing that works this effect.</P>
<P><HI>O agallo moon &s;abi alle neck &s;edit arri pele mem arbat al al&s;ane mem.</HI> The divine truth is the true di&s;coverer in the depth of My&s;tery, for our eyes reaches not the living center: Now know Brethren, that God that
<PB N="22" REF="15" MS="y">hath let down to us his glorious invitations, eiphered out by alluring words, minde it is but Je<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ovah conver&s;ing with his Son in the humane nature, or with his Angel in fle&s;h, for we are the vegetables of the Deity tied to him&s;elf by the Angel in us, for our Angel conver&s;es with him: Now an Angel is the true di&s;cover of us to God, God to us, and the unione Maker with God, the Cavenanter with God, the Cove|nanter with man, the both, the one, the all, that is, God conver&s;ing with him&s;elf in the humanity by his &s;pirit in us, we in it; Minde that &s;tate.</P>
<CLOSER><DATELINE><DATE><HI>February</HI> 24, 1650.</DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 N="5" TYPE="letter">
<HEAD>Epi&s;tle V.</HEAD>
<OPENER><SALUTE>Beloved Brethren,</SALUTE></OPENER>
<P>THe word of the Lord came unto me upon the &s;eventeenth day being Munday at four a clock in the morning, and did command me to write: <HI>Addam</HI> I keep your &s;tate, though my intention is another name, and thing; but for your di&s;pute and conte&s;t, here is &s;atisfaction, that God hath been plea&s;ed to di&s;cover unto me. I be&s;eech you minde, for this My&s;tery is not yet revealed to the &s;ons of men. The Apo&s;tles them&s;elves were ignorant in this My&s;tery, that you are ye think &s;o perfect in: You &s;hall &s;ee they knew it not, el&s;e they would have declared it, in &s;ome one place or other. Now you are &s;o confi|dent that every one knows it, but the wi&s;dom of God is onely the confounding of man, and &s;o to bring him unto him&s;elf: Now minde, <HI>Addam</HI> you &s;ay was man, &s;o &s;ay I, with the woman, for know that a man is not a man without the woman; for they two are but one fle&s;h nay one &s;pirit, if they be once brought to be man: Now man being de&s;cended from his fir&s;t principle which was God, know that the de|&s;ent mu&s;t be &s;ub under the a&s;cent, and man is Gods de&s;cent: Now the very being created, was a fall, you cannot deny, for created mu&s;t be the workman&s;hip of the Creator, this cannot be denied: Now man was made, you hold man to be one man as we account, I &s;ay mul|titudes of men, and women; for under&s;tand the di&s;tarings of the &s;pi|rit, for a million is to him but one; all that was, and is, and is to come, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ea but one man: I let the Query lye in your own name <HI>Addam.</HI> Now his de&s;cent forth was a fall, but we mu&s;t under&s;tand that &s;tate was hap|py,
<PB N="23" REF="15">becau&s;e innocent (minde I intreat) Now to be innocent is the &s;tate that God &s;tated man in; Now knowledge is the fall, and I prove know|ledge to be the re&s;toration, thus weakne&s;s is mans accounted knowledge, but that that man accounts to be is not, for tis nothing, and nothing can|not 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 di&s;pute, but I would bar it out, you will &s;ay, if all things are in him, why then &s;in is in God: I be&s;eech you minde, &s;in is no|thing, therefore not in him: thus, tis the invention in man, that is not in God, for as man is a de&s;ent from God, &s;o there may be properly &s;aid to be de&s;ents from man; Now to be de&s;ents in man, it turns him from be|ing God like, in his e&s;&s;ential 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 wi&s;dom of man is creating all|ways fal&s;e creatives, which is like God but 'tis not God, and yet &s;its in the &s;eat of God, this is mans &s;pirit, lift up by him&s;elf out of its cen|ter: Now <HI>Addam</HI> in this fir&s;t de&s;ent was happy, becau&s;e innocent; Now how became he unhappy? in not being innocent, what was the cau&s;e he lo&s;t that &s;tate innocency? it was &s;eeming knowledge, that was a fal&s;e conception in the heart; what was the garden? it was God his command to be obeyed in love: Look well brethren, for <HI>Addam</HI> was no more then you are, if yea Be, minde that B, in that lies the my&s;tery; The garden was not a place fenced in, but it was a com|mand, that man ought to have obeyed, then it gave fruit that was life, but di&s;obedience threw men out from the command, then man became a wanderer: Minde in your &s;elves, how doth love tye you to obedience? how doth hate untye that that love hath tyed, judge ye. Now to finde this &s;erpent, that deceived <HI>Eve,</HI> 'tis the Devil, turned into an An|gel of light, it was no created thing that ticed <HI>Eve,</HI> neither was <HI>Eve</HI> ticed, but the man and woman are accounted one in that &s;tate, for the woman is the glory of the man; why <HI>Paul</HI> &s;aid &s;o, and he and I know &s;o; thus God made man and woman, not as that &s;tory &s;aith, of a rib of the man, I deny that: Now you will &s;ay I deny the Scripture, I &s;ay no; Fir&s;t prove you that to be the Scripture, and then you are able to erect your &s;entence: but let me tell you both in the Old and New Te&s;tament, I &s;ee too much of the &s;erpentine knowledge, invol|ved in with the divine Truth; for where light in the intendant &s;pirit was repealed, man by his wi&s;dom would connex, and &s;o on to make his nothing &s;omthing, and indeed by &s;o doing, hath indeavored to make that that was not, to be: Now what is the woman intended in that &s;tate, 'tis the creation of God, what is the man, 'tis Chri&s;t, that is the true intendant as the Lord lives, and fancy what you will, till you come to this center, you are lo&s;t. Thus the creation of God is the
<PB N="24" REF="16">declaration of him&s;elf, in earthly voyces and &s;emblances, or hierogly|phicies temporal of the Deity cele&s;tial: Chri&s;t is the glory of God, the wi&s;dom of God, the &s;trength of God: Now God let down the crea|tion by, and through, and in Chri&s;t, that is the &s;trength of God con|veyed through Chri&s;t into the creation, and by the &s;ame &s;trength, that is Chri&s;t, will God re&s;tore his faln creation, and the creation re&s;tored is Chri&s;ts Bride, and his glory, &s;o the creation re&s;tored is the glory of the man, which is Chri&s;t, the Son of the living God: This is the true intent of the intention in that hieroglyphicie, in <HI>Addam</HI> and <HI>Hevah.</HI> But to come to the tractat declarative, declared, which is <HI>Addam</HI> and <HI>Eve: Addi &s;ele localis in &s;em abbiui&s;&s;e &s;elemus abdi &s;elat ori a&s;abat arri:</HI> The <HI>Addam</HI> is <HI>Eve,</HI> and the <HI>Eve Addam,</HI> both one in fle&s;h and &s;pirit, in me their &s;pirit and life: <HI>Ory &s;abie &s;elat arri nedat merki allat maby &s;ole|mus abde &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gat ally penat ori apaet nedet me:</HI> The beginning was the fall, the end the re&s;toration, the depth heighth, the heighth depth, God all, and in all things, for the e&s;&s;ential being in things, is God declared in voyces, and &s;emblances, and the creation created is Gods hieroglyph<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|ie: So now <HI>Addam</HI> and <HI>Hevah</HI> <GAP DESC="foreign"> that is her proper name, and her derevacie is from <GAP DESC="foreign"> <HI>Heth,</HI> that is from God, <HI>Heth</HI> is Gods &s;trength, <HI>Hevah</HI> is the created by God: Look into the &s;tate of them two Cha|racters <GAP DESC="foreign"> in their hieroglyphicie, now look into their pronounciati|ons, <HI>Heth, Hevah; Heth</HI> is one pronounciation, <HI>Hevah</HI> is two: Now if you could but under&s;tand 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 my&s;tery of my&s;teries, you cannot &s;pake God but in the creation, and that creation is him&s;elf in him&s;elf, for he is the life and continuance, in his created by him in him, and to him: Minde and do not &s;tudy di&s;putes, for here is mat|ter of minding, not of di&s;puting; I be&s;eech ye, that if any be di&s;pu|tive for Ma&s;teries, &s;tate your &s;tate, and I will an&s;wer in writing, or I will give the &s;tate in writing, and if you can an&s;wer, I &s;hall &s;ubmit to judgement.</P>
<P>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 ut|terly fal&s;e, for then he laid the &s;nare, and who could e&s;cape, being he created all, and he put enmity betwixt the &s;eed of the woman and the Serpent: Now what was this Serpent? his hieroglyphick was the bea&s;t, that was indued with wi&s;dom, above any thing in the material creation, next under man, and he tempted the woman; and <HI>Mo&s;es</HI> &s;aid, that man that lieth with any bea&s;t &s;hall be put to death, here is an out|ward di&s;obeying, produced from the fal&s;e conception in the heart, for &s;he ta&s;ted the forbidden fruit of knowledge, but the delu&s;ion was from within, in not obeying, and <HI>Addam</HI> he was tempted by her to act things
<PB N="25" REF="16">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 &s;tate, eclip&s;ed by our fall; for an Angel is light, light an Angel, this Angel in us is faln from to be re&s;tored to the center, they fell from, that is, into God by Je&s;us Chri&s;t, who is the Angel of the everla&s;ting Covenant, he is <HI>Chogoas &s;ola &s;ol,</HI> he is the high alone ri&s;ing Sun: <HI>Hezeche el parat attah e&s;aboyne &s;abat allah occare,</HI> he is the beams illu&s;trating Gods excellency in his full creations: <HI>Sabbah al,</HI> holy, or high holy, this is the Angel of the Covenant: Now an An|gel 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, becau&s;e tis not capable of the glory it dwelt in before imbodyed, or invailed and our Angels be|hold his face in glory, this is an allu&s;ive &s;peech to <HI>Peter,</HI> our Angel or his Angel: 'Tis thus, an Angel in Commi&s;&s;ion, then he can do what God doth plea&s;e, as to de&s;troy multitudes, but in his operative cour&s;e, 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 <HI>rem &s;opience</HI> in the wi&s;dom in the thing: <HI>O ovallo in &s;amoas in &s;epe pauvi&s;&s;e &s;em allat ori deni potarum ablah &s;olamus in &s;o &s;oollah abbi &s;elorum agoaus a pater orbis &s;elat appi &s;ele oramus in ormoous in &s;e &s;ola:</HI> The vigor in the thing, is the life of the thing, and the thing is in it &s;elf one thing, and that one thing all things, and all Times, and Titles, and Tri|umphes, and Trophies, and Conque&s;ts, Advantage, and Death, and Life, and Mortality, and Immortality and all things, and the thing nothing: This is the thing in things, and it &s;elf nothing, and out of that nothing all things came forth, this is <GAP DESC="foreign"> <HI>Heth</HI> God, Je&s;us, or Chri&s;t, that cannot fall or le&s;&s;en, he is always the &s;ame; this is the true deri|vacy from the tongues into Engli&s;h.</P>
</DIV1>
<DIV1 N="6" TYPE="letter">
<HEAD>Epi&s;tle VI.</HEAD>
<OPENER><SALUTE>Belove,</SALUTE></OPENER>
<P>THe Divine and Evangelical being is in God, from which foun|tain we i&s;&s;ued forth, by the &s;trength of God in the declarative of his Son; for the Son is the Father, and the holy Gho&s;t is the product, and he is the Father in the fir&s;t Center, but he is
<PB N="26" REF="17" MS="y">operating in the creation, nay the life of the Creation, for he is perfect truth, and perfect truth is perfect God (minde the &s;tate) There is a perfect truth in every created Creature, which is the e&s;&s;ential being of God in the &s;ame; for that that is not cannot be properly nor unpro|perly be &s;aid to be any thing, for know, that truth mu&s;t be truth and admit no negotiation, but mu&s;t be it &s;elf, and that &s;elf taken into it &s;elf,
<NOTE PLACE="marg">&dindx;</NOTE> is perfect God; Now man he is the Lye as we account him man; for we account and name weakne&s;s capable of &s;orrow 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 fir&s;t perfection, minde, perfect man is perfect Chri&s;t, Chri&s;t is God; Now know that man is nothing, till he be in Chri&s;t, 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, weak|ne&s;s, and he it is that makes us things, one thing in him&s;elf, and one in God, through the everla&s;ting Covenant: what is that? tis the mercy of God him&s;elf, that is Chri&s;t, minde that indraft, for to &s;peak the Deity proper, tis unione, that is Jehovah: Declaratives are the per|&s;ons, as you call them, which is but the heighth of motion of Jehovah: Now know that God and Chri&s;t is all one, ever was and to come the the &s;ame: Now Chri&s;t promi&s;ed was God him&s;elf, that would take the life of the world into a more near living life into him&s;elf, by illu&s;trating him&s;elf in the beams of words, they being let down to allure his people, which in&s;ide &s;pirit of them out&s;ide &s;pellings, or words is, Je&s;us the Son of God; for the life of Je&s;us is the declarative of God in the life of our life, for there is a natural life and a &s;piritual life: Now you are alive in Chri&s;t, when your &s;elf is dead unto your &s;elf, and his power raigns and rules in you, and ye are ruled by it wholy, then ye live, be|fore ye are dead though living, for if we live tis being one, in the unione: Minde well, and you may di&s;cern the ba&s;is on which the Scripture the truth of it is founded; for I deny all to be in&s;erted in the book called Scripture, to be true; for in the main point of the new Te&s;tament, is &s;tated the Lye for the truth, that is, the out&s;ide man, for the anointing or in&s;ide &s;pirit, as I &s;hall open: Now brethren by creation, that you can|not deny, brethren by re&s;toration, to you, to all, to one and every one, is this my Meathod laid down, not to per&s;wade any or all, but to the quick-headed and unknowledge-hearted: I know what I &s;peak, and again to the heart-knowledged, who&s;e receptacle or knowledge re|&s;ides there, that in that &s;trength, hath brought not onely the head to go out from the heart, but hath brought the actions to be witne&s;&s;es, what is done by the Spirit of God in the heart. Now the&s;e two &s;tates will hold all people, for there is but light and darkne&s;s in the Creation; Now minde and all &s;tand upon your own Center, whil&s;t I open this vailed, vailed, and vailed Vail, that is, the Divinity, buried with the
<PB N="27" REF="17">Heads, and Hands, and Tongues, and Pens of Humanity: Chri&s;t was promi&s;ed that he &s;hould come, and re&s;tore faln man; what was that? It was re&s;toring the buried Divinity up in the humanity, that is, Chri&s;t in us the hope of Glory, for without Chri&s;t no hope, nay, no glory, he is our glory, and he is the gathering us into him&s;elf; then gathered we are in &s;trength, and &s;trength is man, man is Chri&s;t, and Chri&s;t is God: So then there the beginning hath taken its end into it &s;elf, &s;o an unione in one, that one is God. Now know that Chri&s;t is God, God is Chri&s;t, both one, the product are we. Now minde, <HI>Selat ori alter arbe opat mem &s;iddei &s;em arbat al ogo <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oon addi nex homo:</HI> The eternal purpo&s;e was reconciliation in him&s;elf by man, not man, both God and man, and neither God nor man. Here lyes the unridled my&s;tery, that lyes hid from the world, I be&s;eech you minde,
<NOTE PLACE="marg">&dindx;</NOTE> for 'tis not my voyce that is here uttered, 'tis the eternal &s;pirit dictating forth unto you its own in&s;truction, to cau&s;e your vailed ignorance to ta&s;te death, by the living life offered unto you, in its tran&s;cendeant life: <HI>Allu &s;aba ar dele mem &s;elos in re facit me</HI> (minde:) I am the high living re&s;t to the re&s;t|le&s;s thing, that is man and the creation: <HI>Selos abbi a &s;almoas in re fa|ci&s;&s;ere ad amalam orbeus &s;abat al:</HI> The high denomination of God in man, is the re&s;ting in wi&s;dom in him&s;elf, that is, God. This &s;tate is dark, but 'tis true, for the beginning and middle are brought to center in the end, that is, God: Now know that Chri&s;t created the world, he is the life of the world, the creation is Chri&s;ts &s;pou&s;e; know that the humanity is but the ca&s;e, 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 &s;hall con&s;i&s;t, and &s;ub&s;i&s;t, how could he dye? <HI>vox populos in &s;em alba arri nedet erko on:</HI> 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 mu&s;t dye at once, neither the life of the Creator could not be confined (in one) that was and is all; now let me &s;peak truth, he died not, he &s;uffered not, he &s;inned not, he &s;aved not by any act that was done; for tis the Prie&s;ts trade from the Popi&s;h de&s;cent: Chri&s;t hath been the great Prie&s;ts market, they have bought and &s;old him, they got the name and knew not the thing. But to &s;tate the text, Its origine was Latine, the&s;e words, <HI>ver non homo, &s;ed in loca paucaveret:</HI> A man not a man, but in place of offence: The Text in the <HI>Chaldean</HI> tongue, <HI>Alla alarum in &s;am &s;agaus &s;ab,</HI> the meaning is the &s;ame with the Latine Text: The true Greek Text in his fir&s;t origine, <HI>Ous te ana|gramon in &s;em &s;eala alar ophrone adriei &s;ebat:</HI> The Hebrew in the root, <GAP DESC="foreign"> The Hebrew in word, <HI>ack ack L<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">addi ne,</HI> that is, he is, and is not the God; the Hebrew Text will not admit no more bending to illu&s;trate the &s;tate, for to hold the truth in the truth of word, it will not couch to your minde or will; for minde and will mu&s;t yield to the word. I be&s;eech you think on that la&s;t &s;tate &s;tated, for tis the
<PB N="28" REF="18">divine truth: Now to begin or enter into this <HI>aly&s;o</HI> or deep &s;ea, I intreat you minde, one Text &s;aith, <HI>The &s;eed of the woman &s;hall break the &s;erpents head:</HI> Minde that Text, I prove that fal&s;e, and the Scripture is true: So I deny not the Scripture, but the Lye that is added to, or &s;et for Scripture. Now I &s;hall declare how you may know I know it to be the Scripture, and I tell you how you &s;hall know it to be the Scripture; Thus, when the life of Je&s;us is your life, and your &s;pirit taken into that Spirit that wrote the Scripture, who is, and none el&s;e, the true ex|po&s;itor of his own intendants: Minde them words, the intent of the &s;pirit was in that fal&s;e tran&s;lated text <GAP DESC="foreign"> <HI>Hevah,</HI> for know that wo|man is <HI>Hevah,</HI> which is weakne&s;s, that is the woman, for the creation is the weak woman of God, and Chri&s;ts &s;pou&s;e; 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 &s;trength of the woman &s;hall overcome weakne&s;s, which you account &s;in. Now who is the &s;trength of the creation: is not Chri&s;t? for till you are in Chri&s;t, you are woman, that is weakne&s;s; in Chri&s;t you are man, that is, a &s;trong conquerer through him who is the &s;trength of the woman, the woman and man one in him, that is, Chri&s;t: The next is, <HI>A Virgin &s;hall conceive and bring forth her fir&s;t born, and they &s;hall call his name</HI> Emanuel, I give you this, though the Text doth not hold in full; what is this? the intendant is Chri&s;t: Who is this Virgin? it was not <HI>Mary,</HI> and it was <HI>Mary,</HI> that you have confined Chri&s;t to be born of, Tis the &s;pirits intent, the whole birth, born, and brought forth in the whole creation, was, is, and to come the &s;ame; this is <HI>Mary,</HI> that is, perfection, for where Chri&s;t is born, a pure Virgin doth conceive and bring forth, for he him&s;elf is Virgin, birth, and bringer forth of him|&s;elf. Now you who&s;e reaches are tied to the traduced, not under&s;tood letter, called Go&s;pel, or word of God, you begin to &s;well: Let not &s;welling turn to rage, but de&s;ire knowledge of him who is the true Ex|po&s;itor of his own intendants. Now to come to your name Chri&s;t, confined to Jeru&s;alem: I am a Jew of the Tribe of <HI>Ruben,</HI> begotten by the Go&s;pel, by the life of Je&s;us Chri&s;t, Jah, Jehovah, L, Emanuel, a One, <HI>Tele, Thre-on, Pell, Sanah, Eloah, Ad, Eval, Allu, Ha&s;o, Apal, Ve|nat, On, Sele, Tran,</HI> All the&s;e names in their Tongues and Languages the &s;ame, and but one name, that is, God or Chri&s;t, both one, one both. I &s;ay the man Chri&s;t &s;uffered as you &s;ay, &s;o &s;ay I, you under&s;tand not, that do I: <HI>Chri&s;t was born of the Virgin</HI> Mary, <HI>was put to death, &s;uffered by the hands of wicked men, ro&s;e from the dead, de&s;cended into hell,</HI> would you have any more? I acknowledge all this. Saith one Text, <HI>He &s;itteth at the right hand of God, and maketh interce&s;&s;ion for us,</HI> That I deny, and charge it bla&s;phemy; but before I prove the bla&s;phemy, know them words is the &s;ealed book, not opened yet; therefore minde I be&s;eech you for Je&s;us &s;ake (that is your own word and my &s;pirit) mark that
<PB N="29" REF="18" MS="y">&s;tate. To begin with the fir&s;t, that I have declared, Chri&s;t was put to death, and &s;uttered by &s;inners, here lies the ridled riddle: Fir&s;t, Chri&s;t created all things, is the life of all things, he could not dye, for with him the whole creation, nay God him&s;elf, in that &s;tate it mu&s;t &s;tand thus for the divinity of Chri&s;t: Secondly, the humanity of Chri&s;t could not dye, thus, if the humanity mu&s;t dye, then the whole altogether, the whole creation, no part left nothing, nor no earth, for that is Chri&s;ts humanity, as well as we. Now know you hold that Chri&s;t mu&s;t be perfect God, &s;o &s;ay I, then know that two perfections at once cannot be, that is to &s;ay, two Gods, for names make not things, but things make names, there mu&s;t be a living thing before a name; there is another My&s;tery, one of the greate&s;t 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 Expo&s;iter of his own intendants. <HI>He de&s;ended in hell;</HI> where was that coyned? at <HI>Rome,</HI> from the Papal diabolical doctrine, the Panther that is a de&s;troyer ineagling is quick catched, and the carrying the Ty, or catched into that fatal place. The &s;pirits denomination was, the <HI>Panther,</HI> or the ineagling the Tye into that fatal place, the &s;tate was let down to me in them words at fir&s;t, 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 &s;aid to go into any local place? for the intendant Je&s;us mu&s;t de&s;cend into one place, but Jeius mu&s;t de&s;cend into Hell, what is that? that de&s;cent 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, Chri&s;ts de&s;cent into Hell was to redeem us, tis true in the intendant, for know they and we are but one &s;pirit, he de&s;cendeth now into us, as he did then into them; for his de&s;cend|ing into our Hell, is his own re&s;urrection in us, in him, by one the very &s;ame &s;pirit, if the &s;pirit of Je&s;us be in ye, ye are ri&s;en from death to life; &s;o &s;aith the true Scripture. But now to that Text that &s;aith, <HI>He &s;itteth at the right hand of God, and maketh interce&s;&s;ion for us,</HI> I charge it to be ab&s;olute bla&s;phemy: 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 him&s;elf, that is to &s;ay him&s;elf in him&s;elf. Can one God intercede to another? no, Nei|ther hath God hands, neither any fear, neither any place, for he is all and nothing, this is God: Now for you to &s;peak God truly, you can|not; for thus the all of the creation, the beauty, &s;trength, wi&s;dom, ex|cellency, and knowledge cannot &s;pell his name: All named together is his name, that &s;pell <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ehovah <GAP DESC="foreign">. Thus Chri&s;t died not, he &s;uffered not, he &s;inned not, he &s;aved not, by any act that was done, for the life of all things could not &s;uffer, which was his divine e&s;&s;ence, the humanity could not dye, then the whole creation, and God him&s;elf, for if the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> of the &s;ub&s;i&s;tance be taken away, the &s;ub&s;i&s;tance is
<PB N="30" REF="19">dead, for the humanity is all things, the divinity the life of all things, and they cannot be &s;eparated; Chri&s;t is the life of God, and if the creature can de&s;troy the Creator which is the life of it &s;elf, judge ye, it may cau&s;e its own likene&s;s to &s;uffer, that is, a part of the humanity of Chri&s;t; &s;o Chri&s;ts body being part of the humanity of God, it &s;uffered as man, and no more, for he was the tran&s;cendant pipe, in which the Deity pa&s;&s;ed through, to illu&s;trate the will of his own commandings; he was the fir&s;t birth of the brethren, the anointed above his fellows, that was &s;piritual, that could not &s;uffer undeniably; For know if God could &s;uffer, then he is no God, but man, he &s;aved not by any act that was done, for minde, the acts of humanity cannot &s;atisfie divinity: or thus, the obedience of man, cannot &s;atishe God, for then you would make God weakne&s;s, as you are weakne&s;s, &s;o by con&s;equence, you are as great a God as the eternal being, which I deny, and you will not affirm for the &s;pirit of Je&s;us (look to your own &s;tate) Je&s;us is a Savi|our, a Saviour cannot &s;uffer, for then no Saviour; minde and the Lord give you under&s;tanding. For if he could be angry, no God, for anger is weakne&s;s, that is, in us, not in God, if he &s;hould but think at &s;uch a time he would &s;atisfie him&s;elf for the &s;ins 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 &s;hall 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 &s;elves, we are light in him, and when we are light in our &s;elves, then is our greate&s;t darkne&s;s; thus God doth &s;tain the glory of man, you mu&s;t be captivated by his love, that is, your re&s;toring to life, for in this main &s;cope of &s;cripture (for want of knowledge) is the Nations lo&s;s, that God may have mercy, for they have &s;tated the humane body, God, to &s;uffer 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 pro|per according to your own riddle. <HI>Ox te &s;abdi el dele mem,</HI> The God is alone all in all things; minde that &s;tate well: So minde the&s;e two &s;tates: <HI>Selos in rem a &s;abar:</HI> the heavenly thing cannot &s;uffer: <HI>Hu|manitas in rem &s;addi ne:</HI> The humanity could not &s;atisfie for the thing: <HI>O a palaram in &s;am madaous in &s;elous in aberemus &s;oas alah al:</HI> The high living light could not &s;uffer to it &s;elf. So that riddle of bondage to the creation is unridled, if under&s;tood and believed, that is, my Gods work, and not mine, for my work is <HI>alah al,</HI> to un&s;eal the hidden my&s;te|ry in the Scriptures, added by mans invention, and fal&s;e con&s;truction, and when this is done, Behold and &s;ee, for I <HI>Theaurau John</HI> did behold and have &s;een the precious pearl, the &s;ouls delight, O the Apples of life that my &s;oul thir&s;ts after! oh the paradaical fruit, <HI>O &s;o <GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">ah halalujah al,</HI> oh the divine being is the inravi&s;hment of the &s;oul, o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the evange|lical
<PB N="31" REF="19">injoyment in the paradaical e&s;&s;ence! <HI>O amorum in &s;obao; &s;e,</HI> O the the lovely divine being is in it &s;elf! O the pictures of gold, in apples of &s;ilver! O the perfume in Paradice is the injoyment of him&s;elf! O beloved, our loveline&s;s is there! But my brother <HI>John</HI> &s;aw the new <HI>Je|ru&s;alem</HI> de&s;cend, what is that, it is to attract our &s;ouls to its lovely center, this is the time that the new <HI>Jeru&s;alem</HI> &s;hould be letten down, which is the light and knowledge in the everla&s;ting Go&s;pel, they &s;hall all know me, how? they &s;hall all be taught of God, that teaching is knowledge, that knowledge is God; the new Heaven, the new Earth, wherein dwelleth righteou&s;ne&s;s; for where knowledge lays the founda|tion, Je&s;us Chri&s;t erects his Throne: <HI>O a &s;aba ormoas &s;abdial.</HI> O re&s;t to wi&s;dom, wi&s;dom re&s;t.</P>
</DIV1>
<DIV1 N="7" TYPE="letter">
<HEAD>Epi&s;tle VII.</HEAD>
<OPENER><SALUTE>Beloved,</SALUTE></OPENER>
<P>WE di&s;agree in names, and not in things; For thus we ac|count the natural man, when the Scripture calls the &s;piritu|al man, that is to &s;ay, man ri&s;en out of the corruptible e&s;tate, 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 li|ving 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, Je&s;us our Saviour: For to give a narration of that whole conte&s;ted for, not under&s;tood, for under&s;tanding cau&s;es conte&s;ts and di&s;putes to cea&s;e, that's concerning man fallen from light to darkne&s;s, and man re&s;tored from darkne&s;s to light: what do you under&s;tand by the &s;ealed book? there lies &s;omething to be declared, that is the everla|&s;ting Go&s;pel to be preached; this the word holds forth: Now what is this, but a greater di&s;covery to us, of the light of God in us; men and women, that thereby we may di&s;cern and know the my&s;tery of the &s;ealed 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 fir&s;t purity intire, in&s;erted with illu&s;tration of it, and the connexion of that truth, that God is a bring|ing
<PB N="32" REF="20">forth in man; for ye &s;hall all be taught of me &s;aith the Lord.</P>
<P>Now here is &s;tated the high my&s;tery of all, that hath been &s;o conte&s;ted for in the world, &s;ince man was, 'tis &s;hort, but minde I be&s;eech you, for the my&s;tery is all in the thing, and the Spirit mu&s;t guide you to the true light of the di&s;covery, di&s;covered, <HI>Nos &s;e exce in meam gloria adoramus:</HI> We in him did behold his glory, and did wor&s;hip; this was before we came forth into be&s;tial bodies, to which text holds this declarative, it is imbodied in them words; when the Angels prai&s;ed me and &s;ang toge|ther <HI>Jobs</HI> words: This was before a vi&s;ible Creation.</P>
<P>Now tho&s;e angels fell, the word will hold with the original thus, they fell becau&s;e they de&s;cended into Vegitables, and left their fir&s;t habitati|on: Here is the my&s;tery, how did they lo&s;e their fir&s;t &s;tate? They di&s;o|beyed 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 e&s;&s;enced in the Creator, for though the life of them was e&s;&s;enced in God by acts Evangelical, yet detracting; for know there is a motion in e|very &s;tate or thing, but that one of which, all the Creation are but &s;em|blances: He &s;tands, and all the Creations move, and their motion is their homage due to God by Creation, yet the life of all them are e&s;&s;enci|ed in God: Now the detraction cau&s;ed a diminution of that glory they po&s;&s;e&s;&s;ed in that &s;tate. And do you, and all the people and Nations know, that that way is, and them Angels became men, and that was <HI>Addam</HI> in the Garden, though e&s;&s;enced in God &s;till.</P>
<P>Now my <HI>Hamah</HI> holds more full, and an unione &s;tate, Now the An|gels fallen created them bodies to act in, as fle&s;hly bodies to act in, proved from this text: The Sons of God came in to the daughters of men, and &s;aw them beautiful: Now how was that? it was thus: the mo|tion in them did a&s;&s;ume unto them&s;elves a comline&s;s, that was but weak|ne&s;s, that text makes this forth, for they &s;owed fig-leaves to cover their nakedne&s;s with, that is the truth: and God him&s;elf is witne&s;s: Now you will &s;ay man made him&s;elf: I intreat you minde, if I am e&s;&s;encied in ano|ther, there is acts of my own from that e&s;&s;ency, as I am a de&s;cent, de&s;cen|ded from that e&s;&s;ential e&s;&s;ence, which is God him&s;elf: &s;till know mans detraction is in him&s;elf, ab&s;olutely free: onely the life of the being is e&s;&s;enced in God: Well, now when the&s;e Angels were imbodied in fle&s;h, a command came from that e&s;&s;ence, that is to &s;ay from the Lord Creator, to his fir&s;t, &s;econd, and third de&s;cent: Look now here is work, none but the livened, or living by, and in the new living life of God can reach this high my&s;terious truth, which &s;tile is the Trinity in the humanity. Now this Law was weak, in an equal ballance, ballancing the Creature, and it &s;elf, ju&s;t, ju&s;t, ju&s;t, to de&s;troy one another, to &s;ave both. Now this was the called Chri&s;t or God, which by illu&s;trating in light, into the invi&s;ible principle, to cau&s;e a re&s;urrection of him&s;elf, or
<PB N="33" REF="20">as you &s;ay, his image in us, to a living life in him&s;elf; This is <HI>Mary,</HI> this is Je&s;us, 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 &s;overaign: and that tye in man, looks for mercy, from that &s;overaign, which is thus much, the tye acknowledges digre&s;&s;ion, in|livened is remi&s;&s;ion, that is Chri&s;ts re&s;urtection in us, this is Chri&s;t and no other, which is Gods mercy taking us into him&s;elf; and then an unione is made: for beloved, be not &s;o &s;tupid in this point, to think that God could die, or &s;uffer, for know, you all know the &s;oul is chief, and that ye &s;ay never dyes, but is in joy, or &s;orrow. Now you &s;tate this name Je&s;us to be a Saviour, what a madne&s;s if duly con&s;idered, it is, To think that a Saviour could die! then your Saviour is le&s;s then your own &s;oul, &s;o then by this rule your &s;oul is a greater Saviour, then he that &s;hould &s;ave you.</P>
<P>Thus brethren, the &s;ame thing, according to your belief, being mans lye, I beleeved it, &s;tood for it, but when the Lord came upon me in power, and called me to the Mini&s;try of his truth, he &s;mote me dumb, blinde, and dead; and my &s;ufferings were unexpre&s;&s;ible: then I &s;aw the &s;ufferings of the body of that man Je&s;us, my brother.</P>
<P>Now let me tell you, many men &s;uffer more then he did. I be&s;eech you minde, I &s;peak truth; let not received opinion delude you, but de|&s;ire God to enlighten you, that you may &s;et your &s;pirit 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 Je&s;us our Saviour, the &s;on of the eternal God.</P>
<P>Brethren, that I &s;peak here, I &s;hall declare to the whole world; and all things I &s;peak is &s;et down in writing, and I am ready and do de&s;ire, that the whole A&s;&s;embly of Divines, if they plea&s;e to except again&s;t any point, If I prove not by the true Scripture, confounding the fal&s;e fa|lacie of men, in&s;erted in the book called Scripture, I am willing to &s;uf|fer; I de&s;ire no more favour. And from this day know I am not mad, as they have accounted me; but 'tis the blindene&s;s in them, that counts it madne&s;s in me.</P>
<P>The name Je&s;us hath deceived the Nations, taken from this word in Hebrew <GAP DESC="foreign"> <HI>Ma&s;&s;ah,</HI> which heighth of expre&s;&s;ion is thus much in the full, 'tis the all-&s;aving, the all, his things, this is the true text as the Lord lives, from Ma&s;&s;ah.</P>
<P>That text with this text, <HI>The &s;eed of the woman &s;hall break the Ser|pents head; And a vigin &s;hall conceive and bring forth.</HI> Now let me &s;ay, that both <HI>Mary</HI> and Je&s;us is both perfect names, but Je&s;us 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 Gho&s;t, as you call them; but calling doth not confirm it to be &s;o, for many a time a fal&s;e name is put upon a true thing. But I be&s;eech you brethren, let me &s;peak truth to
<PB N="34" REF="21" MS="y">you, for I cover after you, not yours: I preach not to prey upon you, that is to inrich my &s;elf by con&s;traint from you, as too many of our di|abolical dumb dogs, Tythe-mongers I mean, do, for they mi&s;under&s;tand this text, <HI>Feed my people,</HI> and in&s;tead of feeding, they fleece the people; to your &s;hame the Mini&s;ters of the Go&s;pel, as you call it, to you I &s;peak, for doing is the true demon&s;trative of what we are in Chri&s;t; for know we in <HI>England</HI> have got the name Je&s;us in our mouth, which is a lye unto us, for doing is Je&s;us, for <HI>not be that heareth my words, but he that doth what I command,</HI> he is Chri&s;ts di&s;ciple.</P>
<P>Now let me tell you brethren, our Saviour in the mo&s;t of us, lies too high in us; the word is proper thus, Chri&s;t in the head is a lye, without being in the heart; that is to &s;ay in curious terms and names, but without action from the heart, 'tis a lye, and nothing, but a dead vani&s;hing; but if Je&s;us be in you, ye are ri&s;en from death to life, how is that? thus, the head hath lo&s;t the &s;trength of the name, and the hands from the heart, by declaring, di&s;tributing acts of love, and relief to the nece&s;&s;ity of the poor, that is the thing; there is not one among you but is a namer of Je&s;us, but how few are ye, that do as he hath commanded? Brethren, till ye be doers, ye are a lye, and are deceived, your Religi|on is of the devil; for ye name Je&s;us to effect another end, but love is Je&s;us acting, by a living di&s;tributing life, to his members.</P>
<P>But let me tell you, there is a day of vengeance a coming from the Lord to try all fle&s;h, and purge all dro&s;s; and then the door &s;hall be glorifyed, and the &s;ayer or lyer &s;hall be tormented.</P>
<P>Now this in the pre&s;ence of God, and his elect Angels, I can &s;peak in truth of heart; I have coveted no mans gold or &s;ilver, nor nothing; though &s;ince the Lord hath called me to preach, and declare the truth, in the everla&s;ting Go&s;pel, no mans breach, and &s;uffering like mine, both in body, and e&s;tate, yet I joy, becau&s;e I know my work &s;hall be reward|ed, which is I know, multitudes of people, are to be gathered by my mini&s;try, before the great overflowing &s;courge come.</P>
<P>Beloved, all things below him&s;elf, 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 e&s;teemed of by me. O my &s;oul is drawn into that fountain of love, which is God; and from thence being thereby enlighned, I ac|count all things at a true value, for before we are enlightened, we value things not as they are, but as they &s;eem, and &s;o are deceived; for we account that to be which is not in truth, and then nothing.</P>
<P>Now beloved, <HI>John</HI> in his <HI>Revelation,</HI> when he let down the my&s;terious my&s;tery, his eye reached us, and this day we are in; for he &s;aid that the everla&s;ting Go&s;pel &s;hould be preached, which is the love of God: but in &s;uch a powerful manner, that it &s;hould turn all things up, and down, to make an inlet for it &s;elf; And know, &s;ufferings brings man to &s;tabili|ty,
<PB N="35" REF="21">and the lifted up fatteth for the day of &s;laughter, which Saint <HI>John</HI> &s;aw, when he had wrote this book, called the <HI>Revelation of God.</HI> Now mind there is not one, of all the re&s;t, was &s;o high for my&s;tery, as he was, and yet his, is called the Revelation, which is meant, a declaring cleerly to the under&s;tanding of men; now if that be the Revelation, what is the my&s;tery? the my&s;tery is the Revelation, the Revelation the my&s;tery; &s;o the everla&s;ting Go&s;pel is the true di&s;coverer both of hi&s;tory and my&s;tery.</P>
<P>Thus I <HI>John</HI> &s;aw, what was that? I <HI>Theaurau-John</HI> &s;aw, what <HI>John</HI> &s;aw. Now minde, <HI>The,</HI> is from the Greek word <HI>Theos,</HI> a compound; now <HI>The</HI> &s;tands before in my name given by God, which is to &s;ay the eye, or Gods eye; di&s;covering the light, in the hidden my&s;terious my|&s;tery of <HI>John.</HI> For know, 'tis Gods eye that mu&s;t give light, and &s;ight of his own intendants.</P>
<P>Brethren, let me &s;peak; you know not me: I am in you, ye know it not; I am your life, and ye under&s;tand it not, nor what I &s;peak. From this very expre&s;&s;ion, is forged the humanity of Chri&s;t to be very God, when the truth is, the &s;peech is &s;poken by the in&s;ide &s;pirit, as it is e&s;&s;en|cied in the eternal being, who is your e&s;&s;ence, if ye are ri&s;en, and &s;o an unione in one.</P>
<P>Brethren, let me &s;peak unto you; the Lord &s;wore unto me, &s;aying, <HI>Theaurau-John my &s;ervant, I have cho&s;en thee my &s;hepherd.</HI> Now time will &s;peedily manife&s;t who&s;e I am. Brethren, this I know, that all the whole Scripture I &s;hall ab&s;tract into a &s;hort &s;cope, and then the ab&s;tract of that, with that that God will declare and manife&s;t by &s;ignes and won|ders, for God will confirm the te&s;timony of his &s;ervant; but I am a childe as yet, but my &s;trength is daily increa&s;ed, but I remember no|thing at all, for what I have given me, 'tis &s;uddenly, in the word I ut|ter, and no other ways.</P>
<DIV2 TYPE="postscript">
<HEAD><HI>Eltham</HI> the 25th of <HI>March.</HI></HEAD>
<P><HI>O Lord, demon&s;trate thy &s;elf in the beauty of excellency, that all may know thee, O Lord, for thou art a great, and glorious God, clothed with Maje&s;ty. The Earth, the Heavens, the All, is but Thee; and thou O God art that All. From which All, all things came forth, and being here refined, they return, to their centred being, which art thou, O God.</HI></P>
<P>The prayer is but &s;hort, but in this &s;hort ab&s;tract, lies imbodied, all that can be &s;poken.</P>
</DIV2>
</DIV1>
<DIV1 N="8" TYPE="letter">
<PB N="36" REF="22" MS="y">
<HEAD>Epi&s;tle VIII.</HEAD>
<OPENER><SALUTE>Brethren,</SALUTE></OPENER>
<P>THat that you charged upon me to an&s;wer, what I had declared, and &s;tand and &s;ay Gods gift is perfect; I be&s;ecch you hear me, and minde my words: know, 'tis the glory of the me&s;&s;age, if admited the weaker the per&s;on is; for my not being able to di&s;pute the thing, 'tis my glory that I am taken into that thing, and lo&s;t in my &s;elf. Now if you would be judicious you might &s;ee cleerly, 'tis God all in me, I dead in the thing, to my coyned invention, and it &s;elf demon&s;trating it &s;elf; becau&s;e man &s;hall have no glory, but in being it &s;elf mans all. So brethren, minde <HI>Pauls</HI> words; I am dead to live, not I, but he in me, &s;urely you forget this text. Now beloved, here lies the great difference betwixt knowledge and lying learning: he that hath knowledge, his la|bour is to keep clo&s;e his heart, that a motion &s;tir not, to think a thought, but even to be dead clay, before God; The learned labours, to know names, and words of excellency of expre&s;&s;ion to plea&s;e men, for his own credit and repute; but brethren, I tell you, that now &s;ince I &s;pake to you la&s;t, I know no man &s;hall be able to &s;tand before me in knowledge, although I am thus weak at this day.</P>
<P>Beloved, <HI>John</HI> in his Revelation, &s;aw the variety in the unione, from whence comes unto us this letting down, <HI>I am Alpha and Omega, the end, and the beginning.</HI> Now to render the rea&s;on, to your capacity, why I hold not the word, as the original holds it forth, the rea&s;on is; my bro|ther <HI>John</HI> was a beginning, flowing forth in that makka demikal expre&s;|&s;ion, I come to put an end to that makkademikal expre&s;&s;ion; therefore as he &s;aid, <HI>I am Alpha and Omega, the beginning and the end.</HI> Now I <HI>The|aurau-John</HI> &s;ay, <HI>Omega &amp; Alpha, &amp; elou&s;trationes, heck duo no&s;e in vide|mus &s;ummum, in ab&s;trackcie in reamus ol &s;ene &s;ebat allah-en;</HI> The deriva|ey, the end to man is better then the beginning, for the beginning is trouble, the end is re&s;t. So beloved, I &s;ay <HI>Omega &amp; Alpha,</HI> the end and beginning: I am to inter, or bury the falfe glo&s;s, put upon the true Scripture, in the grave of oblivion and darkne&s;s, and likewi&s;e to cau&s;e Chri&s;t to raign, in the true divine Evangelical expre&s;&s;ings, which at this day lies murdered, by the greeki&s;h compo&s;ive, in the new-Te&s;tament, &s;o called. <HI>O aloe &s;enat annai &s;ele rem.</HI> O the hidden truth &s;hall have
<PB N="37" REF="22" MS="y">an <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lu&s;trative, Evangelical expre&s;&s;ion. <HI>Id via in reamus &s;alma onch hal ab oli penan rea&s;ana alphi &s;ele.</HI> O the divine truth &s;hall have a peaceful glorious re&s;urrection, raigning over the Kings of the Earth, in full tran&s;cendency; O the riches of God &s;hall be letten down to men, to attract their beatious &s;ouls, to the beautified builded, and center, cen|tered, in it &s;elf, which is, God him&s;elf; now the pearls that the &s;oul of of man lu&s;ts after, &s;hall be letten down, even to the injoyment of it; and the &s;oul &s;hall imbrace its delight, in the eternal being, which is God. This is the everla&s;ting Go&s;pel that &s;hould be preached, which is God dwelling with men, by a divine Evangelical living in them, they in it, here lies the my&s;tery; <HI>Theos e&s;t Deus in cor alla &s;apuit ad amalam in re.</HI> The derivacy; God is God, when he rules in the heart, in the heighth, here is a Negative read from an Affirmative &s;tate. The heart lives in God, when God lives wholly in the heart: Now here is the my&s;tery. Thus God lives in us, he cannot live out of us, 'tis &s;o &s;tated, therefore tis true, becau&s;e 'tis declared by God him&s;elf; but man lives not in God till God live wholly high in the heart of man; here lies the riddle of this expre&s;&s;ion, God is good, and all is God, minde when the heart of man doth live wholly high in God, then the &s;aying is true, but when God doth live in man, without man living in God, then the &s;tate is fal&s;e. Further thus, God lives in us by property in creation, thus his e&s;&s;ence is our life, now know he cannot live our of us, except he live out of his own e&s;&s;ence; which can never be now you will &s;ay that God lives not in wicked men, but I <HI>Theaurau-John</HI> &s;ay and know that God lives in wicked men, thus, God is the life of all; and every appearing thing is but a re|pre&s;entative outwardly, of that inward e&s;&s;ence which is God living in us, as we are de&s;cended from the e&s;&s;ence of God, which is our life in life; minde that &s;tate &s;tated. Now for God to live in all things, if duly con&s;idered, 'tis not &s;trange, for 'tis truth, and truth is not &s;trange, for things not true is &s;trange, for that is a &s;tranger, that hath no center or dwelling, and that a lye hath not; for it is nothing: and nothing can have no center.</P>
<P>Now then God living in us, by our blinde rule it follows, that then we mu&s;t live in God, no it follows contrary, &s;o that our rule is fal&s;e, that we have mea&s;ured our certainty by, for in that &s;tate your negative will not hold the affirmative to center in; thus I be&s;eech you minde, the point is great, God is good undenyably by any, but for all his creation to be good in them&s;elves, that is denyed, Thus, the e&s;&s;ence creative in us is good, for 'tis Gods image, but our di&s;centing from that living life in us, cau&s;es the evil in us, and for want of &s;ight of that good e&s;&s;ence, cau&s;es our detraction to go a whoring after other Gods, then we are loo&s;ened from the Tye within us, yet &s;till the e&s;&s;ence of God is in us, but by the detracting acts, we declare, that we are not in God; or as you &s;ay of God: for Chri&s;t &s;aith you are of the devil your Father, for
<PB N="38" REF="23">he was a murther from the beginning, how was that? he was darkne&s;s and light, neither darkne&s;s nor light, what then? he was the oppo|&s;er of light, and his &s;tength was to unba&s;e the light, or unfoundation the light, to erect his own foundation which is darkne&s;s, and the pre|valency of the one, is the extirpation of the other, that is, murthering one another. Now know that the light is God, darkne&s;s is &s;uffered by God, which lyes in the&s;e 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 darkne&s;s is both one unto the Lord. The&s;e two hieroglyphicks of day and night, were they but looked upon with enlightned eyes, they hold all in them, and do fully repre&s;ent all things, and contain under their hieroglyphicie what&s;oever 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 loo&s;ened from time, &s;o time is no|thing to us, we nothing to that: we are two in our di&s;tincts, both one in God, for to him all things is but one, but God living in us, is manife&s;t, but our living in God is; <HI>Aufnah allah non,</HI> That is not de&s;cernable in any height, as the declaratives of <HI>England</HI> do manife&s;tly declare, for we have a name of the thing, but 'tis a bare name, without the thing.</P>
<P>O <HI>Loadicca,</HI> truly <HI>Englands</HI> true Emblem, neither hot, nor cold, but lukewarm; therefore is thy judgement coming, like a &s;moaking <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ea, that will overwhelm thee with violence: O the time of thy peace is pa&s;t, de&s;truction begins to enter thy Orbe, or habitations, for thou labour|e&s;t to bare rule and &s;way by violence, that is not the Go&s;pels rule, but 'tis a fal&s;e rule of thy own making, making a noy&s;e of acting righte|ou&s;ne&s;s in name, but the truth in the root is another thing. God looks not at thy out&s;ide paintings, but &s;ees thy &s;ecrets, and thy &s;ecret actings, yet know, that God lives in thee, but thou live&s;t not in God: Thus, God lives in thee as thou art e&s;&s;enced in him, but thy living in him is not found in thee: This is a &s;trange &s;tate, but to open it, it will appear too true, to thy &s;orrow, and unexpre&s;&s;able &s;ufferings that are to come. Thus, minde, I prove, though God lives in thee, thou live&s;t not in him, for thou live&s;t in thy &s;elf, for actions is the true declarative of living; the rea&s;on is, the action is more ponderous or weighty, then the word, and is a vi&s;ible declarative to men, what is in the heart, for the living in God, mu&s;t be declared from the heart obedience, to be declared in acts of love, mercy, compa&s;&s;ion, long-&s;uffering patience, this is a de|mon&s;trative of God living in thee, nay thy living in God then is truth, when the negative comes to be read from an affirmative &s;tate; that is thus, when thy will is unwilled, and willed again in obedience to act righteo&s;ne&s;s, then thou art in God, and God in thee, and both in one. This was &s;poken by <HI>Paul,</HI> 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,
<PB N="39" REF="23" MS="y">I in him; Here was before an affirmative, and a negative, then by acts &s;econdly two negatives, thirdly both affirmatives, fourthly one acting di&s;tributive, which is mercy, mercy is God; and man drawn into that center, is made one &s;pirit, &s;o an unione betwixt God and man: I &s;peak your term to let you under&s;tand: but men is not man, but I pa&s;s. Now you will &s;ay that man hath free-will, and again man hath not free-will, here is the main work, in the di&s;puting creation: Fir&s;t, I &s;ay man had free-will in his fir&s;t &s;tate, now you are plea&s;ed, then I &s;ay that man hath not free-will in his &s;econd State, now you are plea&s;ed: But to define what is meant in this my&s;tery; The Spirit of God is the true e&s;tabli&s;h|ment of both, Fir&s;t man was man, which in his proper e&s;&s;encial center is perfect God, we in him did act his will, becau&s;e we in that will were <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n|cluded, in what act &s;oever he acted, we in it, all our all was in him: Now minde, we by and in that will i&s;&s;ued forth, &s;till the will was free; but minde that &s;tate held not long after we were created, For Angels will was &s;trength, and that &s;trength, and the motion by that &s;trength, cau&s;ed 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 weak|ne&s;s being in count with us, for &s;trength is when the numbers are drawn into one, that one is God, the centred centred Center. But to come to term or name <HI>Addam,</HI> that is as you conceive, as we are, but you &s;ay he was perfect, that point will not be convenient in that &s;tate to &s;peak to, nor at that this time. Thus the will in <HI>Addam</HI> was free, though he was in fle&s;h; but thus, the motion of that will was tied upon the principle of obedience: now obedience denied free-will buried, but not lo&s;t, for from that graue, in which the &s;tem lies buried, the cele&s;tial &s;trength cau&s;es a re&s;urrection to obedience, and then free-will is produced out of that grave, that held the free-will in captivity; then your will is free|will, becau&s;e in obedience, and obedience is free-will, and no other thing. Now men hath not free-will, by rea&s;on of weakne&s;s, tis com|prehended under that term, men, but when you come to be proper man, then free-will is your proper &s;trength, to ca<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">t in righteou&s;ne&s;s, for Chri&s;t is the freedom of will, nay your obedience will. Now as man had in his fir&s;t &s;trength free-will, &s;o in Chri&s;t re&s;tored, man hath his freedom of will, renued to his fir&s;t original Principle, that is in God, by obedience in Chri&s;t, that is, our freedom in him, for we are bound in our &s;elves, and free in him, for if the Son have made you free, then &s;hall ye be free indeed: <HI>Glavo o&s;ana olla &s;abinai el ono ophrates elma ra|tionalem ad me amalet ter &s;eke on &s;addi audit petro ogamus &s;ola rem &s;adit al,</HI> 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, <HI>O &s;elos &s;apuit in rem moum rationalom cudit erko on &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">le rem.</HI> O the heavenly wi&s;dom! is divine obedience in the thing requi|red, by wi&s;dom required, by wi&s;dOm obeyed, then Chri&s;t in us, we in him, both in God.</P>
<PB N="40" REF="24">
<P> But the opinion of many is, I may cut my own throat, or de&s;troy my &s;elf, and &s;ay they, is not this free-will, and an act of my own? To both which &s;tates, I an&s;wer, it is thy &s;elf, and th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> acts declare it to be onely thy &s;elf, but not in free-will, for thou mi&s;takes free-will grows on this foundation, that is, Chri&s;t freeing us from bondage of our cor|rupt conceived free-will, planting us in him, he in us, then is man in free-will, but before in bondage to his own lu&s;t, which he through the blindne&s;s of his deceived imagination, appropriates to him&s;elf free-will, when in truth tis bounden bondage in him&s;elf, in which every na|tural man lyeth buried. Another objection is this, from the &s;ame 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 &s;elf, and thy life bound in darkne&s;s, that thou &s;ee&s;t not thy free|dom; therefore thy acts mu&s;t, and are bound up in thy thick dark|ne&s;s, and as the <HI>Primum mobile</HI> is, &s;o is the i&s;&s;uing declaratives all in bondage, for Chri&s;ts freedom is perfect freedom, both in body and &s;pirit, and declared by outward acts of mercy, pity, and compa&s;&s;ion, and thou art unmerciful to thy &s;elf, and by thy increa&s;ing darkne&s;s, thou laboure&s;t to extingui&s;h the light that &s;hould unpri&s;on thee, and &s;o thou become&s;t a fighter again&s;t thy God. Now you will &s;ay how can men be fighters again&s;t God? Now know you mu&s;t under&s;tand, when I &s;peak men, you account man, and when I &s;peak man, you take it to be one man, when both the holy writ, and my &s;pirit intend Chri&s;t the Saviour; alas till you come to the&s;e di&s;tinctions, you &s;ee 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 &s;oal for to let the lowe&s;t tread upon, to rai&s;e him equal with the highe&s;t: <HI>Ho&s;o avallo on&s;o oli rebeah &s;al,</HI> The divine light humbles men to the lowe&s;t center, to give an equal ri&s;ing 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 com|po&s;ure: <HI>O agoremus in &s;abie &s;enat allah phiei &s;ebat:</HI> Them two la&s;t words are the Greek words, to bring the meaning down from the original, to a compo&s;ure of Olymet under the equinoctial; for do you know the word mu&s;t be truth, in the word, in compo&s;ure, and adjunct, and con|junct, and in the very horizantal mu&s;t bear equal witne&s;s with the word, el&s;e not truth, but this is Gods word, when tis writ in truth of word, in truth of place, in truth in time; the&s;e three make it truth, and it cannot be truly Gods word, if any forecited thing be wanting in the Engli&s;h derivacy of the forecited &s;tate: O! the glory of the thing is, to have its obedience due unto it &s;elf: <HI>O! allah in rem &s;apuit allah &s;anatar al:</HI> 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
<PB N="41" REF="24">God: God cannot be properly out of any thing, for the all things make but his e&s;&s;ence, which e&s;&s;ence is truth, and taken up to the cen|ter is God in perfection. Now then will you &s;ay that God is all: under|&s;tand but your own word, and then you will &s;ay as I &s;ay, for if he had not been your all, you had had no being: Now this is his e&s;&s;ence all, which is a divine all: But I &s;hall &s;hew you another all, to you, but both alls, is but one in him; for there is a regency all, as well an e&s;&s;ency all, and a regency e&s;&s;ence as a regency all: Thus the regency e&s;&s;ence is, when we are taken into it, it operateth in us all obedience, that is, the e&s;&s;ence regency: Now the regency all, is this, when the regency e&s;&s;ence 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 crea|tion; but of Angels, for then our all is his all, his all is our all, and together both one all.</P>
<P>The expre&s;s of man and woman holds forth the true emblem of this &s;aying, for the woman and man are but one fle&s;h, nay the woman and the man then are but one &s;pirit; This hieroglyphicy of man and wo|man, holds forth more then can be fetched out with mens learning, but not &s;uch matches as we make, for we in our blindne&s;s make a trade of matching; 'Tis matching indeed 'tis no more then buying and &s;el|ling one another: this is not the man and woman &s;poken of in unione, but tis of the Devil, and unlawful, what&s;oever mans law &s;aith to that and lu&s;t &s;aith to that, I &s;ay by the grace given unto me it is whoredom and adultery, and the time is at hand, that God will puni&s;h for the&s;e things: Mans laws cannot make Gods paths, but Gods paths ought to be the rule of mans laws, O <HI>England</HI> then! where is thy pretended holine&s;s? but know pretence is a lye, and not the thing: <HI>Vis in &s;e in afflictionem in tran humanitas in &s;al elomon:</HI> Th<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> wilt &s;ee when affli|ction is centered in thee, then is the time that my word will take place: Remember what I &s;peak this day, for the time of vi&s;itation ha&s;tens, <HI>O &s;e, o &s;e, o &s;e,</HI> O thy &s;elf! oh thy &s;elf! oh thy &s;elf! is thy own ruine, yet the&s;e words will not print in thy &s;pirit, but when afflictions have made naked thy vains, then thy lancing is near, then the plai&s;ter will be &s;ea&s;onable, 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 &s;peak, but know I am thy true emblem, but mine is in mercy for thy at la&s;t healing, I know what I &s;peak: O I dare not pray for thee, becau&s;e I know thy puni&s;hment is &s;ealed, and the &s;entence is gone forth: <HI>O amorum</HI> is turned to <HI>bellum,</HI> that is, O thy loveline&s;s is war, which is weakne&s;s: O how hath our religious ones purcha&s;ed to them&s;elves by blood, The foundation &s;hall not &s;tand: <HI>O afuah al &s;ene am ardine aam &s;ab oli open &s;era vertet al:</HI> O the perver&s;ne&s;s of men, &s;laying one another for nought, nay nothing, for the glory of a name of dung, <HI>o &s;o agaous &s;al bene neck &s;i&s;|&s;ere mem:</HI> The nothing which is dung, &s;lays the nothing for dung,
<PB N="42" REF="25" MS="y">which is not perfection, but weakne&s;s: O that you were, that you &s;ay you are, then would mercy flow forth as a ri&s;ing Sun, but ye are not that you &s;ay 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 My&s;tery, which is God him&s;elf in him&s;elf, and all times, in one time, and that time is God. Now beloved, &s;omething is let dwon to lighten you, concerning the promi&s;es promi&s;ed to the ancient peo|ple the Jews, my brethren according to the fle&s;h. Beloved, do but reade the Bible, and minde how the &s;cope of &s;cripture doth coatrefie one an|other, to in&s;ert the entire certainty of the Jews return from whence the Lord hath &s;cattered them: O <HI>England</HI> thou <HI>Akeldama</HI> to that people! O! thou ha&s;t murthered without mercy, know that root &s;hall unroot thee, for thy judgement ha&s;tens, and thy &s;in is brought in remembrance before the Lord. Beloved, we many of us pray for the conver&s;ion of the Jews, do you declare from the heart the thing you utter. Now know, I am Jew of the tribe of <HI>Ruben</HI> begotten by the go&s;pel, which is Ma&s;&s;ah, El, Jah, or Jehovah, Je&s;us, or Chri&s;t, all the&s;e are but names of that one merciful thing, that is God. Now beloved, all you that have pray|ed for the conver&s;ion of the Jews, ought to return prai&s;e to God that one is converted to the go&s;pel, and thou&s;ands by that one, &s;hall be brought forth in time, and ye Gentiles &s;hall rejoyce with his people, tis <HI>Pauls</HI> own words, &s;aying, Rejoyce ye Gentiles with his people: <HI>Paul</HI> &s;aw this time, by the &s;pirit that is produced by us: for ye &s;hall 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 &s;pi|ritual one. Now <HI>Paul</HI> was a Jew, both outwardly and inwardly, as I by the grace given unto me am. He of the tribe of <HI>Benjamin,</HI> I of the tribe of <HI>Ruben.</HI> Now know God who is all, can take and chu&s;e, and change when he plea&s;es, and where he plea&s;es, and no change in him from eter|nity, but in us is his changing; the Prie&s;t-hood in <HI>Levi,</HI> the Prie&s;t-hood is now in <HI>Ruben,</HI> for the gathering all the whole Tribes, and Gentiles into one root, that is Ma&s;&s;ah, El, Jah, or Jehovah: <HI>O arorum in &s;abie el &s;ede cleckci per quod non hock ackki el &s;ele orata in &s;e meam operati el pekod oli in rem.</HI></P>
<P>The &s;aying of the holy Gho&s;t (termed by you Gentiles) is but the &s;peak|ing by the &s;ame &s;pirit in the prophecy of the Prophets; for that that you call the holy Go<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, or the holy Spirit, it is but the &s;ame, the truth of God in the me&s;&s;enger, or Prophet &s;peaking forth the received light, to elu|&s;trate into the under&s;tanding, to cau&s;e a re&s;urrection unto obedience. Now the words that are rendred in the New Te&s;tament, is thus deno|minated, Try the &s;pirits whether it be of God, or no: the&s;e very words are fal&s;e tran&s;lated from the Original, to hold up lying learning. The word in truth of words is, <HI>Penan al &s;ede mem dene en &s;ane,</HI> The mean|ing is, The &s;pirit of God tryeth all things. Now I &s;hall appeal to eve|ry
<PB N="43" REF="25" MS="y">judgement, to weigh the&s;e two Texts: Fir&s;t con&s;ider, man naturally is blinde, for the natural man perceiveth not the things of God, for they are &s;piritually de&s;cerned; then how can the Expo&s;itor bend his expo&s;ition, for the word &s;tated holds all times, and ages, and people, for tis an admonition to blinde people without eyes, which is thus much, I know a man &s;tone blinde, and I bid him judge of colours: Weigh it well the Maxime will hold, <HI>in veras veritatas.</HI> Now to the &s;piritual man, tis his &s;ight, it is as much as to &s;ay, &s;ee your own eye, when the eye is its own &s;ight. So do but con&s;ider judiciou&s;ly, you will begin to be &s;ick of your learned lying believing, and a hundred more of the like con&s;e|quence is &s;tated to hold up the Prie&s;ts trade, but now the light will unbottom all that have bottomed them&s;elves, or their &s;elf ends, which is the teaching of God in a tran&s;cendant manner: <HI>Ezeche el &s;ele mem deos in &s;e penan ori oramus in &s;e &s;alma apanar &s;ele mem:</HI> The derivacy in Engli&s;h, The divine teaching is the &s;pirit in&s;piring knowledge into the under&s;tanding of man, which teaching is unavoydable true, for it levels all before it, and erects its own center in de&s;pite of oppo&s;ition: this is Gods teaching. We do but name the thing, from the experience we have in thing, but God him&s;elf doth inlet the thing, for it doth require no le&s;s &s;trength then his own omnipotency. Now know, I am in my way as <HI>Mo&s;es</HI> was, for the Jews was read to: Our words &s;tand &s;tated, and cannot be turned by the airy notion of an empty &s;pirit, to make they know not what. What I have laid down, let all look upon that plea&s;e, this &s;hall &s;tand, I have the Lords Seal to confirm my te&s;timo|ny: <HI>Sele mem, &s;ele mem, &s;ele mem,</HI> This is the heavenly perfection in truth: <HI>Humanitans in cor &s;elorum in reamus mem,</HI> The&s;e are the let|tings down to mortals, to draw their minds to perfection, which is in God, <HI>O ormoas in &s;elem &s;abie el deorum, &s;apuit dolma apanitorium &s;elum:</HI> O the lovely evangelical dwelling, is in the peaceful dwelling, which is in the paradaical e&s;&s;ence, which is God him&s;elf, and our &s;afe Center. O beloved! if your &s;ouls were but touched with that elixer, or that evangelical Light, O it would be &s;o great an atrackt, that your eye would &s;o dwell upon that: All below that would be donge unto you, but ye dwell in your &s;elves, and your own life is your rule, for you are ruled by ba&s;e corruptable things: <HI>O skubulo orkas,</HI> the donge of donge. O beloved! do not dwell upon that, that is not, &s;tand and look and expect the light of &s;alvation from the Lord: Not that I can &s;ay do this or that, for know that doctrine le&s;&s;ens 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: <HI>Allah a&s;anal oli dene mem,</HI> He is the heighth in re&s;toring the hidden thing: <HI>O avan a&s;zi &s;ele al ogoas &s;abdi an &s;elorum,</HI> O the contrary doctrine laboureth to deceive the thing, but the e&s;&s;ence Tye, holds the tied thing unto the high all, and at la&s;t brings it to the hea|venly re&s;t: <HI>O in &s;anctum &s;anctorum metrobilorum in a na&s;ah al oli dele
<PB N="44" REF="26" MS="y">mem,</HI> The holy of holie&s;t is the receiver of the divine thing, into it felf, unto which place bring us, O God, through Chri&s;t thy mercy.</P>
</DIV1>
<DIV1 N="9" TYPE="letter">
<HEAD>Epi&s;tle IX.</HEAD>
<OPENER><SALUTE>Beloved brethren,</SALUTE></OPENER>
<P>GOd who is the true Elixer, and that Atrackt of beauty, that atra|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">teth, by his beauteou&s;ne&s;s, all things, to a &s;tand, or maze, and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n that &s;tanding maze, their beholding his glory of excellency, in a m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nt are turned into him&s;elf, the fountain, yet re&s;t to all, for the tran&s;cendency 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 him&s;elf comprehending him&s;elf, and all things are but &s;ub&s;er|viant 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 &s;ame in love. Beloved, God in his foreknowledge &s;aw the creature would detract, by rea&s;on of the &s;trength of motion in the will, for the &s;trength of motion was the fall. Now the free-will in God, cau&s;ed the creation, &s;o the free-will in God is our re&s;toration by Chri&s;t, which is but the mercy of God, letten down to take his created into him&s;elf: <HI>Hos &s;e an|nus &s;olma anni dede mem:</HI> The letting down the creation was a decla|rative of Gods excellency: <HI>In evan &s;am &s;ene allah en &s;ele mem,</HI> The ta|king up the life created into him, is the bringing his wearied creative into perfection in him&s;elf: <HI>O avallo eternitas in &s;em &s;adei mel tedet alli ne pekod ol on,</HI> The point of election is not in any original, but for want of the true under&s;tanding, the true intent of the &s;pirit in that place of the Romans, concerning election and reprobation. Now brethren I be|&s;eech you by the mercy received, if not my words are in vain, for 'tis that mercy that giveth you eyes to &s;ee mercy, even but it &s;elf, in a higher ill&s;tration, for the truth of mercy, is as true in the e&s;&s;ence all, as tis in the regina, or reigning all, that is, when the e&s;&s;ence is taken up into the regency, that is to &s;ay, God in him&s;elf, reigning in him&s;elf, that is, when the e&s;&s;ence is taken into him&s;elf: Thus you are derivacy from and in that e&s;&s;ence, you are a derivative, derived from that e&s;&s;encial e&s;&s;ence. Now your tye, or life, is in the e&s;&s;ence you came from. Now when you that are the derivative, are une&s;&s;encied, that is, thus much when your &s;oul is taken away (which is your e&s;&s;ence) into the regency
<PB N="45" REF="26" MS="y">all, then you cea&s;e to be a derivative here, but you are a regency in that all, that you were but e&s;&s;enced too and from before.</P>
<P>Brethren, you weak ones, I cannot let the &s;tate down to you, but God will build you to it; for the &s;pirit that I come forth in, is to con|found the Gyants in notional knowledge, or learning; for &s;ince man in|habited the Globe, was not there a greater &s;hew 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 vani&s;hing lye. But now beloved, I <HI>Theaurau-John</HI> am &s;ent to un|lock the locked depths of mans darkne&s;s, and unvail the truth, that lies buryed in the Greeki&s;h compo&s;ure, or the New-Te&s;tament &s;o cal|led, among&s;t us Gentiles, but the true Jew, hath the true &s;ight, to make a clear di&s;covery of the truth in that called Te&s;tament.</P>
<P>Now to the point of points, the all points. That is &s;tated in the&s;e words; Gods election from eternity of &s;ome, and Gods reprobation to eternity of others. O my God open your under&s;tanding, for this riddle &s;hall be unridled before you all.</P>
<P><HI>Aloe &s;ene mem deloos in &s;abiet elma aparata al.</HI> Minde, the divine God, thinketh not mans thoughts, but in him&s;elf is free. I be&s;eech you minde that word <HI>free,</HI> for that word carrieth the whole import in the &s;tate. <HI>Se|gos al beneam addi en een &s;elet alpht &s;egat ar-ab in &s;e.</HI> 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, di&s;putes were at an end, but for want of the true knowledge in that &s;hort &s;tate, come the multiplicity of writing and di&s;puting without end. But beloved, now to come clo&s;e to the point; that is, fir&s;t Gods eternal decree or election of &s;ome, or rejection of other &s;om. Fir&s;t, we will rea&s;on as Brethren, as men, then I will &s;how the cited word, from the truth, but no original that root hath to grow on, but 'tis a foy&s;ted weed privately crept in, to le&s;&s;en nay de&s;troy, the &s;weet fragrancy of the true beautious delecta|ble flowred flowers growing in Gods garden, which is the &s;piritual &s;pi|rit, in the heart of man, then you &s;hall &s;ee the coherent of the written word, called Scripture, both Old and New.</P>
<P>But to begin to rea&s;on as men, Fir&s;t know, that God Is, that is uni|one, his acts are intire, One, always the &s;ame; now know, that if it &s;hould be, as is declared, the very words would de&s;troy 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 ju&s;t, without partiality, know Gods commands are like him&s;elf, nay they are him&s;elf; now minde, for God to take part of his e&s;&s;ence, and de&s;troy part, know you God cannot do it, for he Is, and cannot be o|therways. I be&s;eech you minde, Is, is the my&s;tery lies in that &s;tate, though &s;o &s;hort yet you reach it not, though 'tis cleer as the light, but thus, for God to receive part of his e&s;&s;ence, and ca&s;t away the other, 'tis
<PB N="46" REF="27" MS="y">as much, as I &s;hould pluck out one of my eyes, and affirm I have two, and &s;ee with both, when all people that views me know the contrary. But one more, look to this contrariety, if God &s;hould but act as you &s;peak, I declare before all the world, he could not be God, the recei|ving &s;ome &s;ay you is mercy to them, the rejection of &s;ome, is ju&s;tice up|on them.</P>
<P>Now I <HI>Theaurau-John</HI> demand of you my Brethren, what was it that created and gave life to all things, as well as men and women, and far|ther what were they made of, you mu&s;t all &s;ay that God, or the Spi|rit of God, cau&s;ed this produced creation, now I demand, what cau&s;ed 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-Te&s;tament, that word will is fal&s;e, for Is, is the proper demon&s;tration of his excellency; yet Brethren again, God could not cho&s;e, for it was him&s;elf e&s;&s;encying him&s;elf, in created appearances, what a madne&s;s below men, to think that God could cho&s;e, when all was but him&s;elf, what could he chu&s;e, when all was to come forth of him&s;elf.</P>
<P>I tell you there neither was, nor could be cho&s;ing, when all was wrap|ed in the womb of unione. One &s;tep farther, thus, what a God would you make, if he could chu&s;e, or not chu&s;e; be plea&s;ed, or be angry; by this very doctrine you make him, that is all, one intire figure or &s;imblim, of the weake&s;t in all his royal royalty, in his whole creation, that is to &s;ay the weake&s;t man, for a &s;trong man will &s;car&s;e be angry.</P>
<P>But now to come to his refu&s;ing or damning; that word is like a &s;heperds dog to the &s;heep: for to fright the &s;heep to the fold.</P>
<P>Brethren that word from his fatal habitation, ray&s;ed <HI>Apollyon,</HI> or <HI>A|baddon;</HI> that is, the greeki&s;h Faulkon, to fly home to their preying up|on, that is thus much, the prie&s;t holds you in aw, with a devil, and dam|nation, &amp; while you are all your days pondering upon that torment, they in plain terms pick your pocket; for that was the great noi&s;e that hath deceived the people, and brought them in mi&s;erable bondage in &s;pirit, and perpetually inbondaged them to the Clergy tiranny. O if no Tythes, then &s;hake <HI>Abadons</HI> chains, then make the all people tremble. But now to come to the original word, from whence this cheat came up|on the Notions. <HI>Patroas in &s;ol ori in &s;aba al opiei pelma abadit el &s;eke avaron,</HI> The anciente&s;t Fathers &s;aw a Sun, in which this cheat had no center.</P>
<P>Now minde, nothing can have a being, but from and in God; now this lye of darkne&s;s, hath no being in light; for 'tis nothing but a meer cheat, of the Romi&s;h Clergy, to hold up them&s;elves, and the Popes &s;upremacy.</P>
<P>Now to come to the originale&s;t of things, Then Prie&s;ts your e&s;&s;ence, which is the Greek tonge, or lying tonge; you mu&s;t &s;earch you a Fa|ther,
<PB N="47" REF="27">which mu&s;t come at la&s;t to take Sanctuary: the truth that is vail|ed in the Greek tongue, mu&s;t come to be radified in the Hebrew Alpha|bet; there I &s;hall e&s;py your &s;hifting cheats.</P>
<P>Now to come to the word from whence this Amazonian whore takes unto her her regency, the fatal derivacy, this was the whore that <HI>John</HI> &s;aw, that the peoqle committed fornication withal, 'tis the greeki&s;h compo&s;ure of lies, to intangle men withal, with her whori&s;h-forehead; look in <HI>England,</HI> is &s;he not dyed in skarlet, is not religion the colour for us to act all our vilany under, if not a notion New-Te&s;tament man, then there is no marching in our whori&s;h train, for we are gone a whoring a&s;|ter other Gops, for that God I know is love, mercy, goodne&s;s, pati|ence, which is not found among&s;t men, that cry up a name, to effect a|nother thing.</P>
<P>But for the&s;e dubious words, from the Hebrew I finde none, no neer|er the devil, or hell, or damnation, then <HI>Thou</HI> <GAP DESC="foreign">, The derivacy in <HI>En|gli&s;h,</HI> is Gods truth, thats hell to darkne&s;s; now you Scholars will &s;ay <GAP DESC="foreign"> <HI>&s;in,</HI> now to you great Magies, I &s;ay, and you mu&s;t &s;ay, that the true originality of the pronunciation is <GAP DESC="foreign">, 'tis your pointing her on her left peat, that make you read her <GAP DESC="foreign"> <HI>&s;in</HI> <GAP DESC="foreign"> know you read her <HI>&s;hin, &s;iin, &s;in,</HI> but Brethren, ye Prie&s;ts, I know thirty &s;eaven di&s;tincts, be&s;ides your three in that character, when you know &s;o far of that Character, you are no neerer finding me, then light to darkne&s;s, for then I can make the knowledge of that Character, run in motion, in the Cele&s;tial influences, and deliver that Character, into the center from whence &s;he i&s;&s;ued forth, that is in God him&s;elf, you know not what <GAP DESC="foreign"> <HI>&s;hinn</HI> is, I will give you a denomination of <GAP DESC="foreign"> <HI>&s;hinn,</HI> &s;hinn is proper, not without two <HI>n<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n</HI> her &s;ignificant in her origini<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, is the impeader of <HI>Sambah</HI> or <HI>Sam<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ch</HI> <GAP DESC="foreign"> &s;he is &s;hinar in the clue, in the fraternity of the Planitor an Sheem; Beloved I intreat your patience, while I repeat the&s;e high de|claratives of Gods wi&s;dom, &s;howen me, not of me, but it &s;elf expre&s;&s;ing it &s;elf, through this vail of fle&s;h, the&s;e are let down to confound the wi&s;e worldly men, to unbottom them, that God may lay the foundati|on him&s;elf.</P>
<P>Now <GAP DESC="foreign"> <HI>&s;hin</HI> the Engli&s;h is a declarative of beauty, or the illu&s;trati|on of cleerne&s;s, though <GAP DESC="foreign"> <HI>&s;hinar</HI> be an impead to Sambah, that is the &s;trong king <GAP DESC="foreign"> of the Plannets, yet the impead of his &s;trength, is by <GAP DESC="foreign"> or Shiner, but from that impead of Sambah, his &s;trength <GAP DESC="foreign"> <HI>Shinns</HI> cleerne&s;s, or beauty, beautifies Sambahs &s;trength, &s;o in them two Plan|nets, is beauty and &s;trength, &s;trength and beauty that product is pro|duced, in the terre&s;tial orbs, by the &s;pecies of their influences. So much for <HI>&s;hin</HI> and <GAP DESC="foreign"> <HI>thau,</HI> them are the Hebrew radicals.</P>
<P>Now if I come to the greek, the original and fir&s;t word coherent in his tongue, holding in weight with the Hebrew, it is <HI>Othroas,</HI> the exact &s;ig|nificant in Engli&s;h, is thus much, a departing, a detraction, a diminu|tion
<PB N="48" REF="28">anihilating, or a falling away, this is neither devil nor damnation; &s;o much for <HI>Othroas.</HI> Then one word more, a greek word it is, <HI>Penan,</HI> now the ancient expo&s;itors have laid more upon this word <HI>Penan</HI> then it can bare, for they have &s;tated an irrecoverable &s;tate upon it (as we tearm it) thus much damned, that as we in our unruddered Engli&s;h runs, lo&s;t for ever, which the word will not bare, for to hold truth in word, it is but the very &s;ame with <HI>Othroas,</HI> that is a divi&s;ion, or &s;eparati|on, or diminution, or le&s;&s;ening. But to come neer your lying original, this word <HI>Eu&s;ei eel,</HI> that is the greek wrote from the hebrairak <GAP DESC="foreign"> <HI>kof in mo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hes,</HI> that you under&s;tand not <HI>Eu&s;ei eel,</HI> now <HI>Eu&s;ei</HI> in your expre&s;&s;ion is le&s;&s;ening, add but <HI>eel</HI> to <HI>Eu&s;ei,</HI> then <HI>eel,</HI> makes and takes into it &s;elf, what <HI>Eu&s;ei</HI> had le&s;&s;ened and detracted, that is thus much; <HI>in &s;e operat al a&s;abi el dele mem.</HI> 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.</P>
<P>Now I come from the place of torment in the words, I &s;earch the Au|thor of the place, what is he, 'tis rendred in the greek <HI>Abadon,</HI> or <HI>Apol|lyon,</HI> now what is the weight of the&s;e words, in their import; Brethren, I would not deceive you, nor know I cannot deceive you, and yet I &s;hall deceive your &s;uppo&s;ed truth, thus, if I demon&s;trate the light, and pull down your builded darkne&s;s, then my light deceives your darkne&s;s, and being thereby deceived, in your own foundation, we are made both one in light, then your lo&s;s is gain. But to come to <HI>Apollyon,</HI> or <HI>Abadon,</HI> the&s;e two names are rendred for one very &s;uppo&s;ed thing, now the true import of the words will hold thus much, a deceiver, or (I will give this, that you have attracted an accu&s;er, now to &s;how what this deceiver, or accu&s;er is, this is the my&s;tery. The deceiver is in man, that is, the dark &s;pirit in man, that <HI>Paul</HI> tearmeth to be enmity again&s;t God, that is the deceiver, the accu&s;er, nay I give your own tran&s;lation (though it will not bare it) the accu&s;er of our brethren, what is this, he that doth deceive the very &s;ame doth accu&s;e, that is &s;till the dark &s;pirit of unbelief in man, that is the called devil, that mu&s;t be ca&s;t forth into ntter darkne&s;s where, and when, when the &s;pirit of light is taken into the center of light, which is in God him&s;elf, the body Evangelical, into the para|daical living, the evil &s;pirit or lu&s;t, or deceiver, or de&s;trover into dark|ne&s;s, in the grave, or hell, for the grave, is denominated hell, or the grave. Now the papal faction, hath made this fine cheating definiti|on. <HI>Ou&s;e &s;e antimon ante tere elomon in &s;e evan Haluleiah in &s;e bene n<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l pethrat alli evan a&s;areth &s;ephi.</HI></P>
<P>The <HI>Hegemonians</HI> or Papi&s;ts do declare, that there is three &s;tates, for the refining the &s;oul of man. The fir&s;t is here by penance. Secondly, In Purgatory by indulgence. Thirdly, in the bo&s;om of <HI>Abraham,</HI> which is re&s;t after refinement,</P>
<P>This opinion is not new, for Pope <HI>Boniface</HI> the fir&s;t, was the inventer
<PB N="49" REF="28">of this exhau&s;ting &s;um of &s;ums, into the Clergies tuition, for you being not perfect, hereby Penance may have your indulgence, or remi&s;&s;ion out of Purgatory for mony, and &s;o by con&s;equence the kingdom of heaven is earned by Prayers, or purcha&s;ed by mony, forgetting the word of Saint <HI>Peter,</HI> their main piller, that when mony was offered to pur|cha&s;e the holy Spirit, by the Sorcerer <HI>Simon Magus, Thy mony peri&s;h with thee,</HI> &s;o &s;ay I, thy Prayers, that are founded on that foundation, to purcha&s;e, or payfor Gods free mercy, they peri&s;h and come to nothing.</P>
<P>But beloved, know there is nothing lo&s;t, but all that is come forth is refined, acting his end he came for, and returns to his center, Now be|loved know, that the New-Te&s;tament we have at the third hand, for the originality is in the Bible, and mu&s;t hold coherent in unione with the truth there, for 'tis but an illu&s;trative by the Spirit of that unione maxim, now to come to the Bible, there is truth and the lye in the in|&s;ert, 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 radia&s;es, for one radax by the litteral man, is taken for another; for onely the &s;pirit that is light, doth demon&s;trate the truth from his own lettings down, which learned man cannot reach.</P>
<P>Now to cite the radaxes, where the fir&s;t error took denomination; the fir&s;t is <GAP DESC="foreign"> <HI>phe,</HI> for &s;he is read in many places for <GAP DESC="foreign">, being both much like our Engli&s;h great C &s;tanding with her points backward in the Engli&s;h 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 <GAP DESC="foreign"> <HI>phe,</HI> &s;he is the cleerne&s;s of ob&s;curity, or the tran&s;cendency of beauty <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n her &s;tate, now &s;he is in her &s;elf radical, 3, 4, 5. &s;he is the golden number, thus cleerne&s;s comes from her root; for &s;he is bottomed on <GAP DESC="foreign"> <HI>&s;hinn,</HI> for that &s;tate but <GAP DESC="foreign">: before Shinn, and then the &s;tate will bare perfection, for they are both one; now to know by &s;tating a Character, by another, the my&s;tery is to know the weight of both together, &s;everal by them|&s;eves, in any place of adjunct: or conjunct, in e&s;&s;ency, and derivacy, and in examinacy, and in definacy, and admonicy, in admittancy, and con|junck&s;ie and di&s;junck&s;ie, <HI>&amp;c.</HI> but to come from the&s;e high &s;phears, and to begin to plow in this terre&s;trial field. I <HI>Theaurau-John-Eval-al&s;i-al allah al,</HI> do declare this day before all you people, and de&s;ire you to de|clare from me this day, That though Election, and Reprobation be &s;tated in the New-Te&s;tament &s;o called, it is ab&s;olute bla&s;phemy, and I in my ma&s;ters Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e&s;ty, do challenge the whole world to an&s;wer, and cleer the &s;tated lye, for it hath no originality, and 'tis fathered upon <HI>Paul,</HI> which is a fained fiction, and he that ended the Revelation of <HI>John</HI> the Expo&s;itor to lay a cur&s;e upon him that addeth, or dimini&s;heth, 'tis fal&s;e, and no original <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">or its <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oundation, but to binde men in an obe|dient fear, to bring them in, and keep them &s;ubject to the Popes &s;upre|macy.
<PB N="50" REF="29">Brethren though you do idolize that, that hath &s;et the world on fire, it is but a bead Idol, compo&s;ed to hold men in obedience, to time, and &s;tate, This I &s;hall &s;hortly declare, for the life of all things is Chri&s;t the Lord, which is the mercy of God taking us into it &s;elf, that is the <HI>&s;ummum bonum,</HI> the chief all, or the chief good, but 'tis not &s;o pro|per in that &s;tate as the chief all.</P>
<P>Now Brethren, your Bible and New-Te&s;tament, their originality is truth, for 'tis Gods declarative, but for you to conceive the Book, called Old and New-Te&s;tament, to be true, that is fal&s;e; for know, their de|&s;cent to us, is from the Romi&s;h 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 rid|dles, to keep the peoples brains from idlene&s;s, to keep all in&s;laved unto them&s;elves.</P>
<P>Now Brethren let me &s;peak plainly to you, what have they, or you to do with the writings of the Apo&s;tles, why truly nothing at all, for they were that thing that you have gotten the bare name of it, this was &s;uch a ones words, what is that to thee, except his Spirit that is the &s;ub|&s;tance of the&s;e lettered names, be in thee, then thou art it, it thee, be|fore thou art but a lyer, and thou art a thief, for thou looke&s;t to come in by the name, which is not the thing, neither the true way, for the truth of <HI>Pauls</HI> words, are the &s;pirit &s;eated in thee, and thou by that &s;pi|rit art made to act outward obedience, from that inlightned, and renu|ed principle, which is centered within thee, from whence flows acts of mercy, relief, and pitty, and compa&s;&s;ion, nay thou come&s;t to be one acting di&s;tributive, then <HI>Pauls</HI> words are thy words, nay <HI>Paul</HI> is thee, thou art <HI>Paul,</HI> for light is but one &s;pirit; <HI>O agomeon in &s;e alphy &s;ele rem.</HI> O the hidden thing, when light is centered will &s;how it &s;elf, <HI>elohim ackki el &s;elos in re affermater in rebeah &s;al oli penan arri afaniel.</HI> The Engli&s;h. The God of &s;trength doth cau&s;e a re&s;urrection from death to life, by his own quickning.</P>
<P><HI>Senat ori al&s;iel,</HI> 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 ca&s;teth forth darkne&s;s, into utter darkne&s;s. But to lay down &s;ome method to prove it, thus, I intreat your patience; Fir&s;t know, that there is but one originality, out of who&s;e product all things is produced, this you cannot deny, then God &s;aid all was good, 'tis Gods own word, therefore true; but if you will make a devil, from whence had he his originy, you will &s;ay from God, well, then, ad Gods word the Creation is good, Gods word is him&s;elf; therefore true; now how, and what, and where was this devil, the fir&s;t original that you know of, was in the &s;tory of Creation, in <HI>Gene&s;is,</HI> do you under&s;tand what <HI>Gene&s;is</HI> doth import, 'tis thus much, the genuine under&s;tanding in
<PB N="51" REF="29" MS="y">the practick part, of <HI>Theos-ologi,</HI> now many of you are as neer in the name <HI>Gene&s;is; Gene&s;is</HI> is an Hebrew word, compounded of all com|pounds, for 'tis wrote from the Hebraick <GAP DESC="foreign"> <HI>in mophes,</HI> that is the tyed &s;trength, or combinings, combined into &s;hort &s;imblems or radia&s;es, that in a &s;hort &s;cope all may be viewed, that was the Prophets Cabale&s;terial inclue, and their methodical method, that was much upon the <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">undati|on of hieroglyphicy, that is to &s;ay a &s;hort map, to view the Land by, there in <HI>Gene&s;is</HI> according to their germine lighted light, in that age; for cleerer and higher di&s;coveries are in me to come forth, for no le&s;s then the full opening, both Law and Go&s;pel, and &s;hutting them toge|ther in one intire truth, though now they lye jarring one again&s;t ano|ther, by rea&s;on of expo&s;itions made by men, but the thing is one, the truth in both one, that is truth; but not all in both, but in both fal&s;e, through mans invention, which will be opened in the great day; that is but thus much, the illu&s;tration of Gods truth, that is the re&s;urrection from dead. <HI>Anni &s;elorum in &s;abeah el zedeck alphi elo&s;terationem induo in enim una &amp; reamus in &s;e &s;egoas &s;al almenienna in tran&s;aluorum in rem &s;a|bie pelma aurauret eloah al et el &s;eke em.</HI> The Engli&s;h derivacy from this golden number, being the five oriental languages, the year of glo|ry to the earthly man, that is Peace let down from God on high, but war and di&s;cord it &s;hall beget, becau&s;e of its tran&s;cendency, at length the Lion and the Lamb by it &s;hall be made one, no hurtful thing &s;hall in my mountain be, for I the Lord will alone be King.</P>
<P>But for the demon&s;tration of the Devil. In <HI>Gene&s;is</HI> 'tis &s;aid, he was more &s;ubtile or wi&s;e, then the re&s;t of the bea&s;ts, I intreat you minde but your own words, or you are the &s;ame bea&s;t that he was, for he was the quick life and motion in the be&s;tial body, which is but darkne&s;s, which is but a confu&s;ed Chaos, before that light of the &s;pirit of life ri&s;e, and ca&s;t down, and ca&s;t forth, this Gyant of our own under&s;tanding, and God erect his center, in the cleer manife&s;tation of his glorious excel|lency, and then and not before, you &s;ee your bea&s;tlike knowledge, by rea&s;on of the inward indowment, you are higher inlightned, and orga|ni&s;ed, otherwi&s;e then other be&s;tial 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.</P>
<P>Now to know this &s;ubtile bea&s;t in the field, in <HI>Gene&s;is,</HI> was the lu&s;t|ful de&s;ire that took hold within the woman, for what repre&s;entation &s;o|ever outwardly cannot attrackt the eye of the &s;oul, unle&s;s it be un|ruddered, or loo&s;ened from the tye of obedience within, for if obedience eye his principle, the devil that lu&s;tful deceiver, de&s;irer, de&s;troyer, cannot act, nor &s;educe us. Now there is a my&s;tery in <HI>Gene&s;is,</HI> concerning the wo|man, you would have me keep unione, onely <HI>Eve,</HI> and &s;he the mother of us all, I &s;hall adde but one hebraick &s;entence, to hold my intent; though locked from you, and I will plead with your named <HI>Eve,</HI> but my know|ledge
<PB N="52" REF="30">is locked in this &s;tate. <HI>Avil, &s;eal, &s;ine, &s;ean;</HI> them four words will hold me true, though I di&s;cour&s;e with you in your &s;ained truth, thus &s;ay you: <HI>Eve</HI> was <HI>Addams</HI> wife, made of his rib, and that you know is crooked, the woman was &s;traight, and not crooked then, for Gods works are &s;traight and perfect works, the maxim will hold &s;traight; But to come to terms in knowledge, it would be Quered who wrote the book called <HI>Gene&s;is,</HI> or <HI>Theos-ologi,</HI> which word will hold the declara|tive 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 &s;hould write, &s;till this is not Gods de|clarative, for we the living &s;imblims or figures, we are Gods declara|tives, 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.</P>
<P>But to come to the woman in the called Garden, &s;he took an apple, and it was death, and it was death to them both, I be&s;eech you all peo|ple minde this abominable a&s;per&s;ion, ca&s;t upon the great, true, holy, and righteous Jehovah, for God (&s;aith your riddle) <HI>&s;aw that it was not good for man to be alone,</HI> but &s;aith the &s;ame riddle, <HI>Let us make man in our image,</HI> who was that was &s;poken to? Now fetch your Greek names, and then comes per&s;ons, in one e&s;&s;encial e&s;&s;ence, but I pa&s;s from that point, that is too high for our Engli&s;h Scholars to deal with; but let's come to the woman, that God fir&s;t &s;aw it was not good for man to be alone, but he would make him a meet help to de&s;troy both; I be&s;eech you mind in many places the tran&s;lator hath repre&s;ented the glorious God Crea|tor, to have le&s;s wi&s;dom then a weak man, nay a very lying Ideot, ye &s;tand out for your tran&s;lated Baal, for the lying tran&s;lation; becau&s;e 'tis wrote &s;o, therefore 'tis &s;o, &s;ay you, But I <HI>Theaurau-John</HI> &s;ay, 'tis a lye, though writ &s;o, I will prove it &s;o, and all men living that &s;tand in de<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ending it &s;o.</P>
<P>Now I be&s;eech you, judge judiciou&s;ly, and doth the woman &s;tand in your riddle a meet help for the man? certainly you under&s;tand not Gods word, for you will make God to be a lyer, or cheater, or decei|ver, but what&s;oever you tearm him to be, le&s;s then truth, the all truth, you do indeavour to undignifie him, for he Is, that Is truth it &s;elf, nei|ther going backward by detraction, or coming forward by elo&s;teration, but he is. Now you may &s;ay, What is he? the highe&s;t expre&s;&s;ion, if duly under&s;tood, and con&s;idered, the main that can be &s;aid, he Is, and that is the all things in appearances, vi&s;ible, and invi&s;ible, and yet not vi&s;ible, for the inlivening life of all things is not &s;een, that is the e&s;&s;encial being of God in that appearance, and the out&s;ide appearance is moved from within the inmo&s;t &s;pirit. But to come to this poor woman liking an apple, and it brought death &s;aith your riddle, or Bible in that place of <HI>Gene&s;is;</HI> give me leave to treat with you, I &s;ay there was no Apples, neither Trees; I prove it to your own &s;tate, for you &s;ay God made man perfect in
<PB N="53" REF="30">the Garden, then know there cannot be a help in perfection, for that de|&s;troys perfection; neither Apples nor fruit for meat, for do you under|&s;tand but what perfection is, and it admits no help, no de&s;ire, no lu&s;t; now judge ye &s;eriou&s;ly of your own riddle, and when you are return'd from me, declare to your lying Mini&s;ters, &s;aying, That they are lyers in tongue, though the truth be in the heart, for they prate they know not what. I de&s;ire but any or all would engage me, in any matter of Old or New-Te&s;tament; &s;urely they have taught to a fair end, that they dare not maintain what they have &s;poken, otherwi&s;e they are content to live upon the prey of the people, and hold that, but this I know, I &s;hall &s;horten their methods, and put an end to their Tythes, for people will nor, neither &s;hall they be blinded any longer, to part with their labour for the telling of a lye by the Prie&s;t.</P>
<P>Now you may &s;ay to me, You finde fault with them, and you teach the &s;ame: now I an&s;wer, I teach not, that you may all perceive, by my weakne&s;s in defending any &s;tate, know if it were a compo&s;ure of man by learning, then man could an&s;wer the objection, but know this day that God hath rai&s;ed up unto you the Prophet that was promi&s;ed in <HI>Mal.</HI> 7.5. but that is not in our in&s;ert, but the coherence is one with <HI>Mal.</HI> 3.2. but who may abide the day of his appearing? for he is like fullers &s;ope, a refiners fire, he &s;hall even fine the &s;ons of <HI>Levi,</HI> now I be&s;eech you minde, who is the &s;pirits intent in me to drive at, but at the &s;ons of <HI>Levi,</HI> and their work, which as the Lord lives I mu&s;t effect; for which work &s;ince I &s;aw and &s;poke to you, I have a &s;tronger &s;trength added to my name, that is <HI>Eval al&s;iel.</HI> Scholars, when I &s;ound L, hebraick, you know what it meaneth.</P>
<P>But to come to the woman and the my&s;tery, and the inticement &s;po|ken of in <HI>Gene&s;is,</HI> or the intire meaning; this is the &s;pirits meaning, for this you &s;ay was wrote by <HI>Mo&s;es,</HI> which I &s;ay was not; my Negation is as &s;trong as your Affirmation; nay &s;tronger, for &s;ay you, <HI>Mo&s;es</HI> entered not the Land, what is meant by <HI>Mo&s;es,</HI> and the Land, in the true hiero|glyphicy to hold qualification with its inherent diameter? Scholars, that word diameter, mu&s;t in that &s;tate be read backward, as well as forward; for as <HI>Gene&s;is</HI> is a denotat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">on &s;tammeringly of things below, &s;o 'tis a point of compa&s;s in the &s;pirits hand, to &s;hew the cele&s;tial center, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> which center is all things perfect; and from that center all, even it &s;elf came forth; now it is perfect in its center, and imperfect in its demon&s;tration; for 'tis Gods weakne&s;s in his appearances, which taken up into its re|gency all, 'tis perfect.</P>
<P>But go come to <HI>Mo&s;es,</HI> the original of that word is <HI>Mus&s;hah,</HI> that is a proper word in the hebrew, the derivacy to cau&s;e the compo&s;ure of the word, is from the hebrew Alphabet wrote <GAP DESC="foreign">. Now Scholars, read <HI>Mus&s;hah</HI> from them three radical radaxes, then you will &s;ee what <HI>Mo&s;es</HI> is, and what the import of the word beareth in his originality, 'tis thus
<PB N="54" REF="31">much, a dark di&s;covery of the truth in light, now <HI>Mo&s;es</HI> tyes up le&s;s in his inclue then his true originality will bear. Well, you &s;ay he entred not into the Land, why? by rea&s;on of being impeded with darkne&s;s, which is <GAP DESC="foreign"> he braick wrote, and where God gives a name, if <GAP DESC="foreign"> be there he is impeded, and after him &s;hall a di&s;covery of a higher nature be manife&s;ted.</P>
<P>The next that came was Je&s;us a Saviour or a Redeemer, to rai&s;e the truth out of <HI>Mo&s;es</HI> his darkne&s;s or dark di&s;covery; but how comes Chri&s;t? that very C is his impede, that is the humanity that locked in the divinity, this will not &s;erve, for all men are locked in fle&s;h, but the word Chri&s;t is derived into Engli&s;h from the Greek word Kri&s;tos; now the ancient Greek wrote it, that is the &s;ame with the hebraick <GAP DESC="foreign">, though not the Character, a derivacy in &s;trength, from the hebraick <GAP DESC="foreign"> <HI>kof,</HI> &s;o the &s;trength of import was the &s;ame in the Greek, as Ma&s;&s;ah in the he|brew, for they were but one; in one &s;trength, for the Greek is under|&s;tood from a true derivacy from the hebrew, is as true as the he brew is, if it be held in meeter and method, which mu&s;t be done by one &s;pirit in both tongues, and all tongues, as I have laid down before. But to come to <HI>Mo&s;es</HI> and that &s;tory of <HI>Gene&s;is,</HI> the woman fir&s;t, I &s;ay <HI>Mo&s;es</HI> wrote not <HI>Gene&s;is;</HI> thus, that book was wrote before <HI>Mo&s;es</HI> time five thou&s;and years, and you write but five thou&s;and years and odde &s;ince the Creation; give me leave to put one que&s;tion to you: How long was it &s;ince there was a God? You will &s;ay ever, I &s;ay not: Ever &s;tops in the center, but God Is, that Is all time, and all things, at once ever the &s;ame; in that &s;tate ever will &s;tand, but <HI>Enock</HI> the &s;eventh from <HI>Ad|dam,</HI> what wrote he? for he was higher then any; where is the hierogly|phicks he wrote in? where is that there was &s;uch a man your riddle &s;aith, and that man wrote more, then all the Old and New-Te&s;taments, and we have none of them, where are they? the ancient Jewi&s;h root have them in the Ea&s;t Orcades, in the clue of the Moon, under <HI>Saturn,</HI> this &s;tate is &s;trange to our A&s;tronomers, but at length we &s;hall &s;ee this pro|duct produced.</P>
<P>Now Mo&s;es led the children of I&s;rael from Egypt to Canaan, that I grant, but for him to write Gene&s;is, I deny, prove you that he did, and then I am &s;atisfied.</P>
<P>But to come to the verity of the my&s;tery in&s;erted, 'Tis this, Gods letting down his royal e&s;&s;ence in appearances, which lies involved in the&s;e words, <HI>Theos-ologi,</HI> that is Gods light in his declared Creation; now that word is proper Gene&s;is, for now I come to propriety of &s;peech. Now, the woman cited in that riddle, and named <HI>Eve,</HI> do but minde the weakne&s;s of the combine, for that word lies open in the very originality of it to mi&s;pri&s;ion.</P>
<P>Now to come to grapple with you in that citation, it is nece&s;&s;ary that we &s;tate the point, that cannot be evaded; from this rule I lay down, to
<PB N="55" REF="31" MS="y">demon&s;trate forth from that you cannot deny: God created all things &s;ay you, No &s;ay I: there is one thing e&s;&s;encied, in all things that are. Minde the being of your termed things.</P>
<P>Now you look that I mu&s;t keep to the riddle or Scripture (as you tearm it) well I will, though I know but the Scripture, yet I know be|yond the in&s;ert there in&s;erted, that is not, neither hath a foundation, though there in&s;erted and &s;tated.</P>
<P>Now the man &s;ay you, God made of the du&s;t of the earth, I pa&s;s that for greater maxims &s;ake.</P>
<P>But the woman, the poor woman deceived by the Apple, and her meetne&s;s of help was de&s;truction to both.</P>
<P>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 &s;uffered it to be &s;o, for mans greater glory; Now minde, could man have greater glory, then he had when he was included in the e&s;&s;ence of God, in the raigning all, or e&s;&s;ence regina, or raigning in God?</P>
<P>Mind, what doth this produce? thus much: God was little before, and he would be greater now, that makes no God at all; el&s;e he would bring man to greater glory (in reverence to his Maje&s;ty I &s;peak) that was to no glory at all; thus I prove if greater or le&s;s in the e&s;&s;ence of God, no God at all.</P>
<P>Farther thus, God cannot admit of more or le&s;s, then no God; I &s;peak in his Regency e&s;&s;ence.</P>
<P>But now I come to his declarative e&s;&s;ence creating, to &s;peak to that, thus: that God that made all, is the all; of that all accounted things.</P>
<P>Now man and woman are one figure, the chief in the terre&s;trial field, the highe&s;t flower: Now for God to give it an help to overthrow it, to woe and mi&s;ery, and the help made by Gods word good, God how will this &s;tand in the riddle ridled forth? God that is ju&s;t, holy and good, for to give a help to de&s;troy both, how could it &s;tand with his e&s;&s;encial e&s;&s;ence?</P>
<P>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 de&s;irable minde of man is to lu&s;t, the woman taketh away that lu&s;t that de&s;ired, in that &s;tate the woman was good, you men and wo|men under&s;tand 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 goodne&s;s if by God &s;poken, thus the woman is perfect good; for the woman is the &s;he, out of whom is produced the whole i&s;&s;ue of the appearance in Creation, in that &s;tate &s;he is good.</P>
<P>But to come to tearm, the woman is weakne&s;s to &s;trength, and that is good, for it doth like a foyle &s;et off the lu&s;ter of the diamantal perfe|ction, thus God could not declare his &s;trength, unle&s;s a weakne&s;s to work his &s;trength upon; thus if all &s;trength, no variety; and variety
<PB N="56" REF="32" MS="y">is the declarative of uniones &s;trength, for 'tis the &s;ole for unione to e|rect, (I may &s;ay) his foundation upon.</P>
<P>But to come to this poor woman in fault, 'tis &s;tated <HI>Hevah,</HI> or you &s;ay <HI>Eve,</HI> now to come to prove the woman a perfect help to the man, accor|ding to the word; the woman there is taken for the increa&s;e of weak|ne&s;s to &s;trength, thus God out of unione that was and is &s;trength, pro|duced all things, &s;o the woman that the &s;pirit drives at, in that &s;tate is <HI>Hevah,</HI> that is the bringing the weakne&s;&s;es in creation, to &s;trength in the end perfection; for what the woman, that is weakne&s;s did produce, is by the &s;trength of the Creator taken into perfection, that is &s;trength, that is the head of weakne&s;s, or the womans head; that is Chri&s;t or God.</P>
<P>But to come to this poor &s;imple woman, 'tis man, for man and wo|man make both but one fle&s;h, &s;o &s;aith your Scripture; alas poor wo|man accounted the weaker &s;ex, when in truth the &s;trength of both was in one &s;pirit; minde them words, they are your own tran&s;lation; for the woman is not without the man, neither the man without the wo|man in the Lord; they two be one fle&s;h, and the &s;pirit of Je&s;us makes them two; and him&s;elf with the Creation but onely one, in the unione; minde that &s;tretch in that drift of extent.</P>
<P>Still the poor woman that is &s;o hardly thought upon by ignorant man, 'tis him&s;elf without eyes, for there the woman is the weak figure of Chri&s;t in the time, in the humanity. <HI>Sala operal el &amp; al in &s;e humani|tantibus in &s;e oly dele mem.</HI> The light divine doth inlighten the dark light in man and woman, to &s;ee their originality from whence they came. <HI>Selos in &s;e, &s;coli pekad addet on et on in &s;e &s;eparati aal in &s;e perna aquitarian et elo&s;terationem.</HI></P>
<P>The Divine All giveth eyes to &s;ee it &s;elf, the &s;oul in all things, and all things is but an elou&s;tration, from that radical root, which is the thing of things.</P>
<P>Now beloved, if you could but &s;ee this rooted Root, of and from that radical root you de&s;cencially de&s;cended, into what you are, then you would not look at the woman as in that dark manife&s;tation &s;he was looked upon, but the truth in looking is to &s;ee both one, in the unione.</P>
<P>Now minde, to winde up all, <HI>Abrahamus et Sarahi, et in duo &s;ed una in rem: Abraham</HI> and <HI>Sarah</HI> were two in &s;how, but one in the All Thing, that is obedience in God, now the rea&s;on that the woman is outwardly the weaker figure or &s;emblem, this is the rea&s;on, for &s;he is dubious in generation, that is to &s;ay the doubtful gender or geneos, that word is the ancient <HI>Calde</HI> &s;ignifying generation, in that &s;tate &s;tated, 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 a&s;per&s;e from this poor woman, this it is, as the Lord lives, the wo|man is the mans weakne&s;s, the woman in that &s;tate is the Creation re|pre&s;enting
<PB N="57" REF="32" MS="y">Chri&s;t in the fle&s;h that was &s;ubject to vanity, and peri&s;h to outward appearances, but in that di&s;place, they are placed in him in the eternal center, from whence they came forth; Now minde, God Cre|ated all &s;ay you for his grory, no &s;ay I, his glory is the all created; for he could not be greater nor le&s;s, but &s;till and always the &s;ame; re|member but the rule of perfection, and it doth not admit of degrees; but to &s;hut up the &s;um in a &s;hort &s;tate, it is in &s;hort thus much, God in appearances, they in forms of E&s;&s;ency, are weaker then in regency: Now there is all writings, di&s;putations, all election, reprobation, all &s;inning, all &s;aving, all learning, all truth, all teaching; in that &s;hort &s;tate, the man the woman in the Garden, Paradice typified out, if duly weighed <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> the &s;pirit that inditeth it.</P>
<P><HI>O agor<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">ns in &s;alvorum in &s;e operted ad amalum in &s;ambah alin phiei &s;ele mem.</HI> O the heighth of things in their center, is beautiful, but in their ob&s;truct is darkne&s;s, being from their centered center.</P>
<P>The major of this Epi&s;tle was wrote at <HI>Eltham</HI> by me <HI>Theaurau-John Eval al&s;iel allah al &s;abbah skribah Jael Tanniour</HI> the Jew.</P>
<CLOSER><DATELINE><DATE><HI>April the</HI> 5th. 1651.</DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 N="10" TYPE="letter">
<HEAD>Epi&s;tle X.</HEAD>
<OPENER><SALUTE>O ye Babes,</SALUTE></OPENER>
<P>YE glorious figures of eternal Deity! Beloved, God hath letten the &s;tate down this day to your capacity. Beloved, the glori|ous unione, in the tran&s;cendent excellency of the divine know|ledge hath declared unto nay in us, by his &s;pirit, the divine knowledge which is him&s;elf, thus God from all eternity did create &s;tates and de|grees in Creation, though but one Creation; and no degrees unto him&s;elf for glory, or not glory; to him is but glory, nay one glory; for when as we &s;ay, to do well, 'tis all one to him; or when we do ill, 'tis the &s;ame, neither adding to him, nor dimini&s;hing from him, who is <HI>a&s;a oli pene mem delos in &s;e &s;alu in rem emanet al.</HI> The goodne&s;s in man pro|veth no advantage to God, or the evilne&s;s in man hurteth him not; for know once come to be man, that is in propriety of &s;peech, you can|not act out of his will, as you call it, but God hath no will, for he Is, and Is hath no will.</P>
<PB N="58" REF="33">
<P> Now to come to lay down unto you &s;ome methodical method, that that you may take from that &s;ome in&s;truction, or inlighten your under|&s;tanding.</P>
<P>The Text is this, Love one another. <HI>O allu &s;elos in rem Evangelies in &s;e arri el.</HI> O the loveline&s;s turns men into Angels with God him&s;elf in the Cele&s;tial center. <HI>O avaran in &s;al moniam in re faciunter ad amalam.</HI> 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 re&s;t. <HI>O a|morum in &s;e &s;alvorum in re &s;emper apellorum.</HI> O the loveline&s;s in love, is the extract of beauty, from God him&s;elf.</P>
<P>Beloved, That you could but &s;ee your &s;elves to be your true &s;elves, then loveline&s;s is your royal ornament, in the excellente&s;t tran&s;cendent magnificente&s;t manner.</P>
<P>O noble love, that unnobles the noble&s;t Nobles, of their accounted nobility, and implants its noblene&s;s in them, then are they truly nobled noble.</P>
<P>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 them&s;elves: Thus God loved us, that he gave his &s;on Je&s;us which is a Saviour, for to &s;uffer for us, this was love. Now how this Saviour &s;uffered, 'tis not under&s;tood.</P>
<P>Fir&s;t, 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 him&s;elf.</P>
<P>Now beloved, man detracted or fell, what was the rea&s;on? it was for wanting love; now I be&s;eech you minde, as man detracted for want of love, 'tis the &s;ame in you; for love ties the true-loves knot; for love there is no end of it, neither beginning; for 'tis God him&s;elf, in him|&s;elf. <HI>Selo&s;e, in, re, ex, id, in, amalam, ar.</HI> Love is the heavenly and divine beautifyer of that, that was evil in it &s;elf; thus thy envy, ma|lice, and lu&s;t, and every contrariety, if once love come to erect his throne, thou art turned into love; thy acts are in love, &s;o far that from night, thou art turned into cleer day.</P>
<P>O beloved, I can but &s;peak what I know of love; but I cannot con|fer it to you: the naming it to you will not confer it to your precious &s;ouls.</P>
<P>Now beloved, I &s;hall &s;peak a &s;trange doctrine to what hath been taught unto you by your Mini&s;ters; they &s;ay Do this, and do that good work; now mi&s;take me not, for in that good work, though good to a|nother, yet 'tis not thy goodne&s;s, for know untill thou be crucified in thy &s;elf, thy actions are dead, though never &s;o great and good to ano|ther. Thus &s;aith the Scripture, Be dead to live, how is that word meant? that word is a glorious truth in its originy, for he that &s;peaks it is the Lord; who&s;e power is in that word, to cau&s;e a death unto thy lu&s;tful
<PB N="59" REF="33">living life, and from that death rai&s;eth him&s;elf in his own power, then thou acte&s;t from the true living principle; for thou art crucified to the world, through the operation of Gods &s;pirit, then thou art in unione with God, through <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e&s;us Chri&s;t, which was Gods mercy letten down in the power of that word, and by that power did cau&s;e a death in thee, to bring forth him&s;elf in thee; thou declaring by acting mercifulne&s;&s;es that thon art in God, he in thee; &s;o an uni<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne a marriage is made, be|twixt thee and God, by the living word of his power; that cau&s;es &s;uch an effectual death, to cau&s;e his glorious life, in thee to raign in glory unto him&s;elf.</P>
<P>So beloved, You &s;ee that man is nothing but pa&s;&s;ive, in propriety of &s;peech, and nothing but God is mans free all.</P>
<P>Now beloved thus I prove it, thus man had, nor hath, no true origi|nality but in God; for forth from him, in the power of his word were we created; there was our fir&s;t &s;tate, in created appearances; well, we no &s;ooner were men, but we were in need of mercy; for I &s;ay that the created was tyed upon the obedience, which obedience implies, and cannot be denyed, but there is &s;ome wanting, and then not perfection in mans fir&s;t &s;tate created. Now I &s;hall brethren di&s;cover to you through Gods mercy, that, that is hid to the &s;ons of men; I be&s;eech you minde for Je&s;us &s;ake, the&s;e words are perfect in their center. Thus, Je&s;us is the Saviour, which is but thus much, the declarative of Gods mercy; Now I prove by rea&s;on, and you &s;hall all be witne&s;s to what I &s;ay, and let no mans pa&s;&s;ion be prevalent over his under&s;tanding; 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 <HI>primum mobile,</HI> yet it is not of the body, nor receiveth from the body; but 'tis it &s;elf raigning in all &s;torms and tempe&s;ts in man, which thing is typifyed out, in that typication of <HI>Mo&s;es;</HI> and <HI>Paul</HI> &s;aw it, it lies within the inmo&s;t vail, which mu&s;t not be lookt upon, no the high-Prie&s;t mu&s;t go into that vail but once a year. That was thus much typified, that, that one yeer was a time, repre&s;enting every one intire figure or man, that mu&s;t be looked upon at the time in Gods mercy.</P>
<P>Now beloved, That time of Gods looking into that inmo&s;t vail of ours, 'tis I may &s;ay, the opening all the other vails; and that is our departing from this world, and then he takes that living life of our &s;pi|rit into him&s;elf, for that is the divine nature that cannot detract his e&s;|&s;ence; this is Gods figure in man, for minde who is it &s;aith, <HI>Let us make man in our own image,</HI> &s;aith the Bible or riddle. Now them words are fal&s;ly tran&s;lated.</P>
<P>I will in&s;ert the true Text. <HI>Anni Elohim Sambah allu &s;alvah in re,</HI> them two words of Latin, are to make the full import in the &s;tate.</P>
<PB N="60" REF="34" MS="y">
<P> The true declared text is this, Be thou like me in the humanity of my Creation. Beloved Brethren, in that &s;tate <HI>Re</HI> lies the import, it is the Creation, for we count <HI>Re</HI> a thing, and <HI>Re</HI> is Gods Creation, that is Gods thing.</P>
<P>Now to open the meaning of the&s;e words to the learned; though as the Lord lives, I neither can, or ever could read, any Hebrew, or Greek or any tongues but Engli&s;h; 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 &s;aid to me by the Spirit, they were Hebrew, and then my corrupt minde de&s;ired to be &s;atisfied by man, and then he &s;aid they were &s;o: but this was weakne&s;s in me, and &s;in as you account it; but I be&s;eech you give me leave to declare to the learned, the meaning of the words in the He|brew; The copy I in&s;ert in his proper Radia&s;es intire as the were fir&s;t wrote in; there was but &s;even Characters, for Scholars if you truly know &s;even in his origini<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, that is perfection <GAP DESC="foreign"> the fir&s;t Cha|racter is <HI>Sambah,</HI> or your <HI>Samech,</HI> the next is <HI>Thau,</HI> you &s;ay many times <HI>Tau,</HI> the third is <HI>Koph,</HI> the fourth is <HI>Mem,</HI> the fifth is <HI>Jod,</HI> you &s;ay <HI>Joth,</HI> the &s;ixth is <HI>Pe,</HI> the &s;eventh is <HI>Caph;</HI> now Scholers you admire if highly read, or el&s;e you cannot admire; for as God the glorious Creator, in who&s;e pre&s;ence we all are, I in my ma&s;ters maje&s;ty declare the very &s;ame Characters, as was let down to the fir&s;t created by God, and the true demon&s;tration of the fore cited Text is the full import to and of the minde of God.</P>
<P>Now for <HI>Kaph</HI> <GAP DESC="foreign"> I will cleer your judgement; (I &s;peak to you high and learned ones) <GAP DESC="foreign"> is the impead, in the perfection, now how can an impead be, in perfection? no it cannot be, but thus it is, perfection takes fle&s;hly appearances to act in, and appearances is perfection, there <HI>Kaph</HI> <GAP DESC="foreign">, in that &s;tate is no impead, becau&s;e &s;he is a &s;tate &s;tated in perfecti|on: Now in her letting down, &s;he and all the re&s;t is but one perfection, and every one in them is perfections; but when we come to place them, to under&s;tand by them, they become countable or numeral. But I pa&s;s to other matter of concernment.</P>
<P>But beloved, To make a cleer di&s;covery in the point, in the Image of God in man, thus, God &s;aid, be thou like me in the humanity of my Creation, now I be&s;eech you minde.</P>
<P>The &s;ame that &s;aid, Be thou like me, was let down to us &s;en&s;ible creatures, for the &s;enceable is next of God, &s;o I may &s;ay is not &s;peak|ing or &s;ound, for God is the &s;ub&s;tance; of and from his &s;ub&s;tance, all things and appearances is but &s;ounds, for beloved, we are but &s;ounds, or figures of that &s;ub&s;tance; which is God in every &s;ound, for know there is nothing that &s;ounds, but God is the &s;ub&s;tance of that &s;ound, now beloved, I be&s;eech you minde the trouble that comes to us, it troubles us becau&s;e we are but &s;ounds, but the &s;ub&s;tance is not troubled, neither
<PB N="61" REF="34">Brethren, when our &s;ounds are taken into him, that is the &s;ub&s;tance of all things, that is Chri&s;t or God; then we are at re&s;t, becau&s;e our &s;ounds or &s;hadows are in the &s;ub&s;tance, in which &s;ub&s;tance is perpetual re&s;t; for I be&s;eech you minde, that that truly is, cannot &s;uffer, but that that is not, is that &s;uffers; for there is nothing that can properly be &s;aid to be, but God, and he is unione; therefore in him all have re&s;t, for he is the center of re&s;t to all and all things. Now you will object and &s;ay, that wicked men they have no re&s;t in God: Minde your own words, God doth create all, and nothing can create it &s;elf, then know that God is the fountain whence all i&s;&s;ued out.</P>
<P>Now then pre&s;ently you will catch and &s;ay, that I &s;ay wickedne&s;s come from God, becau&s;e I will give you more hold before I con&s;ute your opi|nion, and make a cleer di&s;tinct betwixt God and &s;in.</P>
<P>Thus, minde, I lay down the rule, that &s;hall cau&s;e the product. Fir&s;t there was no &s;in, for &s;ay you, God was alone, 'tis granted, But &s;ay I that God created all things, and &s;in as you account it, is in that thing that God made. Now I &s;ay if God had not made man or Angel, they could not have &s;inned, I &s;peak your own term &s;in, though I know what &s;in is, now had there not been a &s;eeming &s;omething, there could not have been a &s;ound of &s;omething: and indeed that &s;eeming &s;omething is but a &s;ound, and that &s;ound nothing; then where is that that is but a &s;ound of that nothing?</P>
<P>So I be&s;eech you minde, <HI>fle&s;h and blood cannot inherit eternal life,</HI> that Text is almo&s;t full read from the originality of its root or radi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">al ex|pre&s;&s;ion, the Text. <HI>Ante &s;elem in re &s;abat alli jah in huri beneam &s;allu &s;e|bat.</HI> The true words rendred in full to a tittle.</P>
<P>The earthly man is corrupt and cannot &s;tand in light, them very words are the true import of the Text in his true originality.</P>
<P>Now I will &s;how you the odds or difference in tho&s;e two citations, your tran&s;lation &s;aith, <HI>fle&s;h and blood cannot inherit eternal life;</HI> now I &s;ay the earthly man is corrupt, and cannot &s;tand in light: now where is the&s;e Texts variation? no where: though the words alter much, for both the Texts concludes, that that is not cannot be. There the &s;cope is full weighed, but the words vary in expre&s;&s;ion, thus: fle&s;h and blood is not the earthly man, for fle&s;h and blood is, when the life of that fle&s;h|ly man is gone: now know that without the life that is ab&s;ent, fle&s;h and blood could not be acted.</P>
<P>Now minde, for the earthly man carries in it, what&s;oever was offen|&s;ive (as you call it, and that cannot &s;tand in light, for 'tis all darkne&s;s in which the light was hid, and the light then is taken into light, and the earthly man which is meant the &s;erpentine knowledge, in that earth|ly body, for fle&s;h and blood is not knowledge; for fle&s;h and blood is, when life and knowledge of the natural man is gone: So you &s;ee there is more, then fle&s;h and blood to be under&s;tood in that Text, for the &s;pi|rit
<PB N="62" REF="35" MS="y">of man-&s;hall not enter into eternal life, as well as fle&s;h and blood, but the life of the&s;e lives, is taken into God; for (as with reverence I may &s;peak to his divine Maje&s;ty) 'tis part of him&s;elf, nay all him|&s;elf; in that appearance both part and all, and all things, this is God our Saviour, taking us into him&s;elf, the&s;e words time cannot bear un|locking, that is concerning Chri&s;t, for Chri&s;t is not yet known; the my|&s;tery lies in the&s;e words, Chri&s;t &s;hall come in the glory of his fathers wi&s;dom, and knowledge is with him, nay him&s;elf.</P>
<P>Now I be&s;eech you weigh &s;eriou&s;ly, If the &s;ub&s;tance of man be but a noi&s;e of his own center, as that life doth plainly manife&s;t, which is our &s;ole, and that word is tran&s;lated &s;oul; Now minde the difference in them two words, and the full import of both; and of either di&s;tincts, For foul is properly Gods e&s;&s;ence derivative, e&s;&s;enced in fle&s;h, now know that &s;ole is our being in darkne&s;s, that is without the di&s;covered light of God ri&s;en in us, for they are no more agreeable to one another, then light to darkne&s;s; for the one holds the natural man, the other the &s;piritual light in that natural man; but the word <HI>&s;ol,</HI> is read form &s;oul, and &s;oul is read for <HI>&s;ole;</HI> being derived from the Hebrew <GAP DESC="foreign"> <HI>kof,</HI> for <GAP DESC="foreign"> <HI>kof,</HI> holds an infinire, and a definitire, being the &s;econd orig<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ni in the declared &s;trength, as <GAP DESC="foreign"> <HI>Sambah</HI> fir&s;t, <GAP DESC="foreign"> <HI>kof,</HI> next. Now know Scholar, that the infinitire is read when <GAP DESC="foreign"> <HI>kof,</HI> &s;tands radical, that is the fir&s;t let|ter, or leading letter; let <HI>kof</HI> be placed the third radical, then he is read definitire, the word that is the ancient Hebraick word is <HI>ouk&s;i,</HI> that is de|finitire, now the word infinitire, in the virgin &s;tate, in the true orthodox Hebraick is <HI>Keva,</HI> now in this word there mu&s;t be under&s;tood <HI>ad infini|tum de faciendam in re,</HI> that is to &s;ay, To the infinitene&s;s, a making a thing, that is &s;ole to the &s;oul, though &s;oul is the proper e&s;&s;ence, or life of &s;ole, thus intricate is Jehovahs ways, and every work do him prai&s;e, think you what you will; even that, that is the Creterri&s;ed noi&s;e, that you count &s;in, 'tis God his greate&s;t prai&s;e though it be but a noi&s;e from the Creature, and nothing in nor to God, for &s;in keeps men under from breaking forth into outrages, which they both, are but the noi&s;e of the Creature, for God cannot be plea&s;ed, nor angry, for if plea&s;ed not God, if angry not God; for God Is, and that is God, but how? neither angry nor plea&s;ed, both angry and plea&s;ed, and yet all this is but one Is, and that is God, for know, all that can be &s;aid of God he Is, or I am; or the all of all things.</P>
<P>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 &s;waddle-bands of your own invention, tying them to your &s;elves to ride on, the maxim will hold, now though I am unlearned, in what I declare for I am not well engli&s;hed, for many words I under&s;tand not; neither have I memory. Now you cannot &s;ay to me, as was &s;aid to <HI>Paul, Much learning hath made him mad;</HI> now I &s;ay, and many know, that by mad|ne&s;s
<PB N="63" REF="35" MS="y">I came to knowing, and in time God will make me &s;peak plain knowledge, that by all &s;hall be acknowledged, not onely <HI>England,</HI> but many Lands and Nations.</P>
<P>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 Prie&s;ts, my brethren by Creation cannot be denyed, to come to Gods perfect <HI>Th<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">s|ologi</HI> the Engli&s;h is Gods light declared in Creations, now I begin. <HI>S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">los in re arkad el.</HI> That is a &s;hort &s;tate, then if you have true light, it is tru|ly viewed in a &s;hort &s;cope, but Scholars, 'tis wrote in the golden nu|merals, that is the golden numbers ruled rule, being five &s;ignificants, but though unlearned, I will give you the true expo&s;ition, now thus I prove it to be truth, minde, I return a &s;trange an&s;wer that hath not been returned in multitudes of ages that is this. I know they are both true becau&s;e I know neither of them fal&s;e, by rea&s;on that I have not knowledge; therefore the thing is, that is God.</P>
<P>Now you curious Scholars will &s;ay I have cited the words, but not the derivacy or Engli&s;h of them, and &s;peak of two and both true: Thus I &s;aid it was the golden number; and in propriety of method, the de|rivacy comes after; though it lies in it own life, in the root; but I will declare the words again, and the Engli&s;h by them; you will &s;ay 'tis fal&s;e, I know it is true. <HI>Selos in re arkad el,</HI> That is thus much, heaven|ly affirmation is in and from God; now what word is it hold both a Negative and an Affirmative di&s;tributive? I will tell you, the word is <HI>arkad,</HI> being wrote <HI>in moyhes,</HI> in the meadi&s;h method <GAP DESC="foreign"> <HI>k</HI> bares the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i&s;ud &s;tate, and yet the radical leader in that &s;tate, the word &s;tands &s;tri<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">, or bar'd by rea&s;on of <GAP DESC="foreign"> <HI>kof,</HI> for minde&punc; <HI>kof</HI> or <HI>k</HI> rai&s;es into the third ma&s;cu|line, now that word <HI>arkad</HI> is the golden number, as proper as the whole &s;tate &s;tated, for 'tis a Negative and an Affirmative di&s;tributive, that is the whole maxim or foundation of the golden number, you Scholars here is one glimp&s;e of my next coming forth, for though I cea&s;e for a time, 'tis to come in more power, this I know &s;o &s;ure 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 &s;peech, for the Greek Te&s;tament hath made the Nations drunk with the wine of her fornication. <HI>Je&s;ous Chri&s;tos hook die et in eternitas et in<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oternitates &s;alem<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m re<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s; bat el a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">le mem:</HI> Jo&s;us Chri&s;t to day and for ever to eternity &s;uffering, and no end; for judge ye, Chri&s;t &s;uffers us in our unthankfulne&s;s, and yet taketh us into his re&s;t, which is perfection, this is the &s;cope of the whole Go&s;|pel; but thon where will be had a &s;tipend for this whore the New-Te|&s;tament, that <HI>John</HI> &s;aw, ri&s;en out of the bottomle&s;s pit, for to maintain her pride in skarle<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, that is the bloody robe; that hath had in origini out of the New-Te&s;tament, if not as we are in judgement; put to
<PB N="64" REF="36">death: when the Go&s;pel is to be pittiful, to the blinde and ignorant, &s;o in truth the Go&s;pel is onely a lye, made by men to fetch about their de&s;igne.</P>
<P><HI>England,</HI> you have the greate&s;t &s;eal to &s;et to this, to make the great|e&s;t impre&s;&s;ion, when the truth in the Go&s;pel is mercy, pity, Ju&s;tice, but look I be&s;eech you, you great ones.</P>
<P>O how for God, and the Go&s;pel, when your hearts went after ano|ther 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 &s;tand, 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 &s;ilver, Lands, and in heritances; that you &s;hall 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 <HI>England,</HI> we have clothed our actings with the name of Go&s;pel while we were weak; and when we were &s;trong, we in the face of the Sun, have declared that we were hypocrites, crying that glori|ous name Go&s;pel to make it a &s;talking hor&s;e to accompli&s;h our own covetous wicked ends.</P>
<P>O actions in <HI>England,</HI> I in the pre&s;ence of God do call for your te&s;ti|monies, which is murther, oppre&s;&s;ion, and deceit; now I demand if the&s;e fruit grow upon that root that you &amp; I my &s;elf held forth to the people, which we &s;aid was for the glory of the Go&s;pel, liberty, law, righteou&s;|ne&s;s; do you remember all the&s;e named &s;nares, the word is proper, for the end is the cleer manife&s;ter of our heart acting, and God is the wit|ne&s;s of my &s;oul, I lye not.</P>
<P>Now let us &s;ee our purcha&s;e purcha&s;ed, by this we have attracted, we in power by your own &s;trength, are murderers of that number murder|ed, and their blood, and the cry of their di&s;tre&s;&s;ed ones, both joyn in one crying for vengeance again&s;t you, your e&s;tate 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 ab&s;olute good, the thing is good in it &s;elf, good to all and all po&s;terity, by our combinining together the end is effected: Now our lo&s;s is great in lives and e&s;tates. Now comes the winding up, That crowns our labour, and it is wound quite contrary to mo&s;t that ingaged, and a few make prey to them&s;elves by another way that the re&s;t never thought upon: Now in this act they have brought upon them, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> all the blood &s;hed, and are robbers of all the re&s;t, and &s;tand indicted be|fore the Lord for to an&s;wer for the fact; yet beloved, let me tell you, your &s;afety with my own lies now in the&s;e men, and you are b<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">und to uphold the&s;e men; for you have a being among&s;t the&s;e men, and if the other prevail, as the Lord lives you &s;hall neither have being nor breath among&s;t them, now God will purge the&s;e men him&s;elf, this I know.</P>
<PB N="65" REF="36">
<P> But beloved, the time ha&s;tens on that I&s;rael &s;hall return to his own Land. O beloved cry unto our God, that he may hear and have mer|cy upon us, for our bondage in fle&s;h and &s;pirit is very great. O for thy &s;ake O I&s;rael I have for&s;aken all, I have emptyed my &s;elf to &s;upport thy children and in thy work. <HI>O &s;epe peon alu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;ele et terra in re et in me.</HI> O Jeru&s;alem my joy, thou art my &s;orrow in earth: <HI>Non tempus orrattah ellah &s;allu edereat alpi &s;ele mem:</HI> 'Tis not time for me to deliver thee.</P>
<P>But thy deliverance my eyes in this fle&s;h &s;hall &s;ee thee in glory and maje&s;ty. <HI>O pall penan alli neat allu perereat allu Jah &s;ede &s;ophim.</HI> The Lord thy God will re&s;tore 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. <HI>O apolinariam in &s;abine</HI> L. Then the peo|ple &s;hall prai&s;e the Lord and &s;ing unto him in glory and dignity; be|loved what is here &s;poken, the Prophets my brethren have confirmed and affirmed, that the Lord will make good his promi&s;e to the whole hou&s;e of I&s;rael.</P>
<P>Beloved, this day I declare to you my <HI>quietus e&s;t,</HI> that is I hope re&s;t to my &s;elf, for I &s;hall now be &s;ilent for a &s;ea&s;on, in which my &s;pirit rejoyces, but 'tis but the retracting for a time, for to &s;peak in a higher light, in the divine and Evangelical expre&s;&s;ing, for the work of God &s;hall &s;tand, in which work I know I mu&s;t labour, for the Lords harve&s;t is great in <HI>England,</HI> for brethren you poor dejected ones, you ca&s;t off ones; you, even you &s;hall rejoyce, for our redemption ha&s;tens, and the time is neer; but &s;uch &s;orrow and troubles is at hand to the worldly men, that the like hath not been in any age &s;ince man inhabited the Globe. This I know by the Spirit of the Lord.</P>
<P>My next re&s;urrection &s;hall come in Print &s;peedi|ly, Called <HI>Theaurau-John,</HI> his &s;econd part of his <HI>Theous-Ori Appokolipical,</HI> or Gods light declared in my&s;teries.</P>
<CLOSER><SIGNED><HI>Theaurau-John Tanniour allah al,</HI> High-Prie&s;t.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="questions">
<PB REF="37">
<PB N="67" REF="37">
<HEAD><HI>March</HI> 6. 1650. Po&s;itions to the Clergy, &s;o called; Or, The Prie&s;ts, &s;o called.</HEAD>
<P>Know there is a name and a thing, and all names are no thing, and God is the Thing, and all things are but the name of that Thing; For when you leave <HI>una, in duo</HI> is the Creation, for Jehovah his opening is the creating the Creations.</P>
<P N="1">1 _WHat is that God ye teach to the people?</P>
<P N="2">2 What is he you your &s;elves affirm ye know?</P>
<P N="3">3 What is the humanity of Chri&s;t in his fir&s;t princi|ple, in his &s;econd principle, and in his third prin|ciple, that is fle&s;h? I have half opened this &s;tate for you.</P>
<P N="4">4 What &s;tories do you teach out of your own fan|cy, for the divine truth?</P>
<P N="5">5 Now you have done this, how came you by your holy calling as you call it? but know call is a lye, and &s;o are ye Prie&s;ts that are not ra|daxed in your foundation, and the intendant foundation is God.</P>
<P N="6">6 What is the heighth you attain in your learned learning? This I an&s;wer my &s;elf, to &s;how you 'tis the learned lying lye. Now that is the heigth your &s;tudyed lye can reach, for a lye reaches a lye, and no fur|ther.</P>
<P N="7">7 What is the Celebrating the body of Je&s;us as you call it?</P>
<P N="8">8 What is the Deity in the humany, that can or could be offered up?</P>
<P N="9">9 What is the trine of Sol, in the humane part of this terre&s;tial body?</P>
<P N="10">10 What is the operation of the <HI>Moon</HI> in <HI>Sol?</HI></P>
<P N="11"><PB N="68" REF="38" MS="y"> 11 What is the influx in the Trine of <HI>Sol?</HI></P>
<P N="12">12 What is the Dameter in the Sea?</P>
<P N="13">13 What is meant by the bands of Orion &s;poken of in <HI>Job?</HI></P>
<P N="14">14 What is <HI>Venus</HI> her operation in the <HI>Moon?</HI></P>
<P N="15">15 What is light in its e&s;&s;ential being from God? Search deely, 'tis not the Sun.</P>
<P N="16">16 What involveth the Waters into the great deep? The &s;econdary cau&s;e I require.</P>
<P N="17">17 What is the inlet to the&s;e, and the knowledge in them? You &s;ay God: Minde what follows, then your an&s;wer excludes Man; and in this &s;tate man is but dead earth: for the things of God are revealed in truth by his Spirit in Man, and not Man.</P>
<P N="18">18 What is the Deity in the humanity?</P>
<P N="19">19 What is Chri&s;t the Son in the Trinity operative?</P>
<P N="20">20 What is the Virgin that brought forth Emanuel or Je&s;us?</P>
<P N="21">21 What is <HI>Addam</HI> in the Garden?</P>
<P N="22">22 What is <HI>Rebecka</HI> that brought forth <HI>I&s;aack?</HI> Know, all temporals are Hieroglyphicks Cele&s;tial.</P>
<P N="23">23 What is the Trine in the Deity that is placed in humanity?</P>
<P N="24">24 What is the influx in the Cele&s;tial &s;pheres in every generation, and Creation Created?</P>
<P N="25">25 What is the intendant in truth in this figure <GAP DESC="foreign">?</P>
<P N="26">26 What influences from the Cele&s;tial bodies inheres in us?</P>
<P N="27">27 What is the influe in the Matrickx and womb in the Morning?</P>
<P N="28">28 What is the tran&s;cendency in the Aurora?</P>
<P N="29">29 What is the &s;tays in the watery world or <HI>Aby&s;s Orbis?</HI></P>
<P N="30">30 What is the inherent in the Philiades?</P>
<P N="31">31 What is the Sperm in the whole Creation in the Generator?</P>
<P N="32">32 What is the influx that cau&s;es the procreated in the <HI>tertia loca;</HI> or bottom?</P>
<P N="33">33 What is the inherent inclue in the Trine of <HI>Sol?</HI></P>
<P N="34">34 What is the Radicak radack in the Lunan con&s;tellative, or the con&s;tellative of the <HI>Moon?</HI></P>
<P N="35">35 What is the inlet into the Philiades in his operative part?</P>
<P N="36">36 What is the Toba&s;s Cele&s;tial, or alclu in the &s;pheres in their Trines Cele&s;tial?</P>
<P N="37">37 What is the end of all Querie from God to man, from man to God, from both to one?</P>
</DIV1>
<DIV1 TYPE="answer">
<PB N="69" REF="38">
<HEAD>MY ANSWER Added to the CHARGE again&s;t Me.</HEAD>
<OPENER><SALUTE>Brethren,</SALUTE></OPENER>
<P>_THrough the great Calumny of a&s;per&s;ion laid upon me, I am forced to publi&s;h to the world what I have decla|red; and withal I have added my Defence again&s;t the copy of my Indictment: that the Book it &s;elf will manife&s;tly declare how they have traduced my words through ignorance or envy; what I did declare, and this is a command, <HI>Thou &s;hall not bear fal&s;e witne&s;s again&s;t thy neighbour. And in judgement and righteou&s;ne&s;s onely &s;halt thou &s;wear: For I am a holy God, and will vi&s;it the fal&s;e &s;wearer.</HI> I have in|&s;erted all the points in the copy of the Indictment.</P>
<P N="1">1 They charge me with <HI>A di&s;&s;olutene&s;s in living, and breaking all hu|mane &s;ociety.</HI></P>
<P>Now for living, that is, obeying what God hath commanded; know that no man is perfect, but there is a clo&s;ure and con&s;enting to all that is commanded; which is declared by outward actings, and for that I &s;hall not de&s;ire any favour at any mans hand; but this, I de&s;ire you to &s;earch
<PB N="70" REF="39">my life in actions thtorowly, and I &s;hall prove unto you a Looking|gla&s;s, whereby you may di&s;cern your own &s;pots and foulne&s;s, and wil|ful failings. So much for the fir&s;t Charge.</P>
<P N="2">2 The &s;econd Charge is, <HI>That I deny Go&s;pel-Ordinances.</HI></P>
<P>To which I An&s;wer, That I do not nor cannot, for the Ordinances of the Go&s;pel are in truth, the power of God; upon whom &s;oever it light|eth, it maketh them obedient to the commands of God, and that is love di&s;tributive, and to that I &s;ay I was forced to make a di&s;tribution a relea&s;ing and a &s;atisfaction; now this was Go&s;pel in power, which pow|er you my per&s;ecuters know not; for ye have the name Go&s;pel, but the power of it is not known unto you; for then you would love the affli|cted, help the needy; but alas, your Go&s;pel lies in your head by parrat|learning, and not in the heart, wrote by <HI>digitus Dei in Cor allah,</HI> that is, the Go&s;pel is not in your hearts, writ by the finger of God; for if it were, per&s;ecution would cea&s;e, and acts of mercy would flow, and deceit va|ni&s;h; your con&s;tant gue&s;t, or con&s;tant inmate. So much for the &s;econd.</P>
<P N="3">3 The third was, That I &s;aid, <HI>That the Bible was a riddle.</HI> And I leave it to the world to judge of; is it not a riddle, a my&s;tery, a Microco&s;m to the world; nay to you? if not a riddle and a thing that you under|&s;tand not; wherefore is not obedience due unto it rendered; for you make it wor&s;e then I do: For a riddle is as proper a word as my&s;tery, but you make it a lye, by your not obeying the things therein comman|ded, and declare your &s;elf-actions to be truer then that? for if you know it to be true, wherefore not adored by you? But ye cry the name Go&s;pel high, but you are a Go&s;pel to your &s;elf-ends, for the truth in the Go&s;pel is doing deeds of mercy, and not in di&s;puting names of dead let|ters; and for the tran&s;lations, they are fal&s;e in many places, and one thing &s;tated for another thing intended; that many knows.</P>
<P N="4">4 The fourth is, that I &s;hould &s;ay <HI>That there is no &s;uch thing as Hell, as your Mini&s;ters hold forth.</HI></P>
<P>You will &s;ee in my Book what is &s;poken to it. But I &s;ay Hell is not as the Mini&s;ters hold it forth, neither as it is denoted in your in&s;ert: Hell is a &s;eparation from an enjoyment; and give you the definition, and that is all that can be &s;aid: but I refer you to the Book, to &s;ee what I have &s;aid, and know that there is nothing, but mu&s;t be denoted in word, and then the main Quere is, What that word doth include in it &s;elf, and what the &s;pirit doth intend in that word? it is not what we conceive to be, but what it in truth in it &s;elf is, and thus none but the Spirit is able to make forth or define.</P>
<P N="5">5 Fifthly, That I &s;aid <HI>The &s;oul of man is e&s;&s;encied in God.</HI></P>
<P>I &s;ay fir&s;t, There is a God, that cannot be denyed, then this God e&s;|&s;encying him&s;elf in every created appearance; and again, all the&s;e appearances e&s;&s;encyed in God doth appear from the&s;e words, <HI>In him we live, and move, and have our being;</HI> now Prie&s;ts your rule will be con|founded,
<PB N="71" REF="39">thus: know nothing below him&s;elf can bear or hold a &s;tate in competition with the Lord, who is all, and yet nothing, this is Jeho|vah, who is nothing, and yet the thing in things, not of the things, nor by the things, but he the life of all things, and he in regency and e&s;|&s;ency, and in derivacy, and definacy, and &s;till he is unmoveable, always, for ever to come the &s;ame, and yet Jehovah cyphered is his name; here is one of my makka demical expre&s;&s;ions, allegorically alluding to the point, into which all points; but to come down from this &s;phear, God is a &s;pirit, you &s;ay the &s;oul is a &s;pirit, I will be one with the &s;imple, or I will dwell with the meek &s;pirit, &s;aith the Lord: now how is a &s;piritual dwelling? not to be defined by natural men, for they hear and under|&s;tand not, &s;o &s;aith the true Scripture: a &s;piritual dwelling is being in|tirely one, for the&s;e bodies of clay hold us at a di&s;tance, as witne&s;s the &s;pirit derivative in its growing to be in unione, that is into the E&s;&s;ence, regency, in the&s;e words the &s;tate lies, we groan and would be unclothed, that mortality might be &s;wallowed up of life, the&s;e are both pointing to that onene&s;s which is in God in unione. Now know that the &s;oul is &s;piri|tual light, and light is God; now by this rule, envy, would &s;ay I &s;ay that the &s;oul is God: no, 'tis in us a derivative from God, e&s;&s;encied in God, and at the unmoddeling every figure its figured in, returns to the e&s;&s;ence Regina or God raigning, and is one in the unione in glory, tran&s;cen|dent for ever, now know in a &s;piritual being, that is light, it is in onene&s;s with that great light, it came forth from this One; or God letting down his onene&s;s, cau&s;ed that onene&s;s to appear in appearances; now the ap|pearances retracted, the onene&s;s is received into him&s;elf, &s;o then that light in the derivacy is taken into the e&s;&s;ences regency, and then unione, a beginning, and an end; no end, but a beginning, neither beginning nor end, but the middle, and that is the center, and that is God in his reigning all.</P>
<P N="6">6. That I did &s;ay that <HI>The Old and New-Te&s;tament was fal&s;e and interwoven.</HI></P>
<P>Know, that is ea&s;ily an&s;wered, for the whole printing is mans connexi|on or interweaving together; and for the Tran&s;lation, it is fal&s;e in ma|ny places, I &s;ay &s;o &s;till, and in the point of Je&s;us our Saviour is the main.</P>
<P N="7">7. I &s;aid, <HI>That God mu&s;t &s;ave the divel.</HI></P>
<P>This &s;tate is altered to what I declare, my Book will &s;how it, I &s;ay, that Chri&s;t came to &s;ave men-devils, devils men; Chri&s;t &s;aid as much, if duly under&s;tood, for <HI>I come not to call the righteous, but &s;inners to re|pentance;</HI> is there not in our under&s;tanding a devil in this word Sa|tan? did not Chri&s;t &s;ay unto <HI>Peter, Get thee behind me Sathan,</HI> or devil get thee behind me? you know that there is but two &s;pirits in your ac|count, as good and bad; then know, not of God, then of the devil; there is your &s;tate &s;tated &s;hort. Make you what you will of it, 'tis
<PB N="72" REF="40">not what you conceive, but what it in truth is.</P>
<P N="8">8 That I &s;aid that <HI>God had ju&s;t mercy to &s;ave all, and no more.</HI></P>
<P>He that &s;aith the contrary, is a bla&s;phemer, for I &s;ay God had ju&s;t &s;trength to create, and not a tittle more; and ju&s;t mercy to &s;ave his created, and not a tittle more: what a height in Chri&s;ts School are ye, &s;eeing that this is a paradox to you! I need not go no further for to &s;earch the rea&s;on of your dark actions, for if you did know God, you mu&s;t know him to be ju&s;t, and ju&s;t is perfection, and perfections is ju&s;t, for if he were in him&s;elf more or le&s;s, then know he could not be perfect, or if he were more at one time then at another, he could not be ju&s;t, and God is a ju&s;t God, and holy perfect God: and becau&s;e you do not know God as he is in him&s;elf; but you have a God of your own gotten by learning and by hearing therefore, you per&s;ecute them whom God hath taught him&s;elf, and planted him&s;elf in by his &s;pirit of light.</P>
<P N="9">9. That I &s;aid that <HI>the New-Te&s;tament is a lye.</HI></P>
<P>So in the truth of true &s;peech it is, for you &s;ay, It is the holy Go&s;pel of Chri&s;t, and the holy word of God; and I &s;ay, It is but a name of dead letters &s;et together with much interweaving of mans invention: and more, many places tran&s;lated to hold up the Pope and the Cler|gies &s;upremacie, and burdening the People to their tyranny, and It is not Unione in it &s;elf, therefore not Gods declarative in truth of name, for a name is but a &s;hadow of a &s;ub&s;tance, which &s;ub&s;tance is Chri&s;t the Lord, you under&s;tand me not, nor one in ten millions knows not truly what Chri&s;t is, nay not one in the Creation; (now are you &s;tound or are amazed) I will prove it again&s;t all oppo&s;ers; therefore 'tis not looking for an outward Chri&s;t, at <HI>Jeru&s;alem,</HI> but a living life of righ|teou&s;ne&s;s within your &s;elves, that gives you &s;ight towards Chri&s;t; this you &s;ay 'tis the word of God, and I &s;ay 'tis dead letters &s;et together; and is that whore that hath deceived the Nations, now know that truth which is Gods Go&s;pel of peace to the &s;oul, is not got by hearing an outward name named by a Prie&s;t; for naming what God hath done in me, cannot confer the &s;ub&s;tance thing to you, which is Chri&s;t in the &s;oul: the name doth deceive you, but the &s;ub&s;tance cannot; for it is Gods &s;trength, that is, Chri&s;t the Lord, taking you into him&s;elf; then that is true Go&s;pel not wrote in and upon Paper, but upon the &s;oul of man, but my book will open it, in the fir&s;t and &s;econd part, to the full view of all men; here lies the &s;tate, you &s;ay that the Te&s;tament is the word God, I &s;ay it is but the name of the word of God, and much fal&s;e &s;pel|ling in it, and I &s;ay God is the word him&s;elf, converting you without that written word, by his free mercy, which is Chri&s;t a &s;ub&s;tance and not a lettered name, for you may learn the name and deceive your &s;elvs not having the thing, which is Chri&s;t the &s;ub&s;tance converting you unto him&s;elf: now I &s;peak Allegorically, and you under&s;tand literally, &s;o you wrong me, and cau&s;e my true innocent and harmle&s;s intention to
<PB N="73" REF="40">&s;uffer. Brethren, let us not fall out in names, but let us live hone&s;tly in things.</P>
<P N="10">10 I &s;aid that he that added or dimini&s;hed to the Book of the <HI>Reve|lation,</HI> there is a cur&s;e &s;tated on them, which I &s;ay is not in the truly true original, but added by the Pope to cau&s;e an adorative wor&s;hip to be tendred to he knew not what, and that is bla&s;phemy: thus, for man to &s;tate a word to cau&s;e obedience to that word &s;tated, is bla&s;phemy, be|cau&s;e it is &s;tated in the &s;eat of God and is not God; and this is the whole book called holy, and 'tis an Idol robbing God of his glory, for there is none holy but the Lord, and no created or made thing is holy, but God alone; where is your holy named Go&s;pel in letters? there is not two holies, but one holy, that is God; and holy is not names of let|ters, but the Lord living by his &s;pirit in the &s;ouls of men, and not con|fined. Brethren, out of love, not for lucre of gain, have I communi|cated what God hath made known unto me; and my de&s;ire is, that you &s;hould not &s;hut your eyes again&s;t the light, preferring your own rea&s;on and &s;elf-will, wedded to the letter, of who&s;e tran&s;lation you know no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">: ye &s;hall all be taught of me, &s;aith the Lord, but you will have your God out of them written dead names called Scripture.</P>
<P N="11">11 And that I &s;aid that <HI>there is neither election nor reprobation.</HI></P>
<P>That I &s;ay &s;till, for know, God Is, and Is is no chu&s;er or refu&s;er, but Is: &s;earch you that out. Onely I give you this Query, How could God chu&s;e, when all was wrapped in the womb of unione? you &s;ay, From all e|ternity: declare you the product, and then I will an&s;wer, for in this &s;tate I lye barred in unione without product.</P>
<P N="12">12 They &s;ay that I &s;aid, that <HI>God was not for ever.</HI> Which I prote&s;t I never &s;poke, and though it is not lawful for to draw con&s;equences to prove or produce evidences, yet in your own Charge, you &s;ay that I &s;aid, The &s;oul was of the e&s;&s;ence of God, and &s;ay that the &s;oul cannot &s;uffer; minde what you make; that is the &s;oul God: in denying what I truly &s;poke; for that that cannot &s;uffer is a God, for all things mu&s;t &s;uf|fer but one thing, and that is God, and the &s;uffering of all things to that God is the due homage they ow unto God as he is their Liege Lord. Now I &s;ay before all men, you my accu&s;ers are bla&s;phemers, and I am not; but rage not, I can pa&s;s it by, God give you more light to &s;ee the beauty of his excellency, that you and I and the whole body may be g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|thered into one, then peace.</P>
<P N="13">13 I &s;aid that <HI>God was neither angry when men did ill, nor plea&s;ed when they did well.</HI></P>
<P>Ye weak Babes, who in your weakne&s;s do ye liken God unto? Is he like man? The lowe&s;t of men? Nay weake&s;t men, I de&s;ire you to bring anger, and &s;ee how you can make it &s;tand in Gods perfection, and bring plea&s;ing to Gods ju&s;tne&s;s, and &s;ee how it will &s;tand there. Thus if God can be angry in his e&s;&s;encial e&s;&s;ence, I &s;ay he is no God, for anger is
<PB N="74" REF="41">weakne&s;s, and God Is, and that is all &s;trength, and therefore no anger, what can God be plea&s;ed in his e&s;&s;encial e&s;&s;ence? then no God; for God is neither plea&s;ed nor angry, both plea&s;ed and angry, and yet neither plea&s;ed nor angry; for God Is, and Is is God: here is a my&s;tery that is not made known to the &s;ons of men, unto which I &s;hall not &s;peak at this time; onely know, that in perfection there is neither plea&s;ed nor anger, for more or le&s;s, not perfection, I am, that is perfection; therefore ye &s;ons of <HI>Jacob</HI> are not con&s;umed.</P>
<P N="14">14 And that I &s;aid that <HI>Sin is Gods highe&s;t prai&s;e.</HI></P>
<P>Thus, &s;in is weakne&s;s, which is the creature in his corrupt e&s;tate, now comes light from God, and doth ca&s;t forth this &s;in or weakne&s;s, and then plants light: then from that that was dark, that is &s;in did raign, there grace doth raign to the glory of God in a tran&s;cendent mea&s;ure, becau&s;e 'tis the work of the third per&s;on, but the unione &s;pirit if not &s;inful, we needed no mercy: from &s;in ob&s;truction is righteou&s;ne&s;s raigning, and &s;o &s;in doth elo&s;terate the &s;trength of Gods mercy, and Gods mercy doth elo&s;terate &s;in to the full viewing of its ugly deformity; this is &s;afe, nay your own Scripture, for we being taken into light, prai&s;e God for our deliverance, that is redeemed from death, and placed in life, then we value Gods mercy and not before.</P>
<P N="15">15 And that I &s;aid <HI>God was little before the fall, and the fall of man did rai&s;e God.</HI></P>
<P>Now this point is clean traduced, and never &s;uch a word &s;poken, as the Epi&s;tle will &s;how.</P>
<P>The point was this, that it is &s;aid that man fallen was to be rai&s;ed to a greater glory, now I demand what greater glory could man be rai&s;ed unto, when man was wrapped in the e&s;&s;ence of God before he came forth in appearance? you mu&s;t hold in all Gods declaratives him to be the perfection, &s;o man can but be rai&s;ed to the &s;ame &s;tate, and no more; for God is neither greater nor le&s;s but always one always the &s;ame.</P>
<P>Brethren, had you been in the Go&s;pel as you are too much in the name of it, not knowing the &s;ub&s;tance, you would have commi&s;era|ted my &s;ufferings, not per&s;ecuting me without a cau&s;e; but God is ju&s;t, and in his good time he will re&s;tore my breach. <HI>Luke</HI> 12.33. <HI>Sell that ye ha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e, and give almes,</HI> have you not read thus? but who practi&s;es accor|ding to the command? Yours to &s;erve you and the Nation.</P>
<P>Now know all people, That bla&s;phemy is this, and no other, that is, for man to deny trine or Trinity, and Unity in Trinity, and there is no o|ther bla&s;phemy; as thus, for man to &s;ay that there is no God, and for man to deny the operative Trine or Trinity, the&s;e are accounted bla&s;|phemy, and there is no other. Now you are not to draw con&s;equences to prove or produce evidences, for if not denying in plain Engli&s;h words the God or Godhead thus named, though no man living knows what it is, yet in that &s;tate it &s;tands &s;tated, that if any man &s;hall deny
<PB N="75" REF="41">the Trinity and Unity in Trinity it is death by the Law, and do you but read thus, that the Sun is of the Father is bla&s;phemy, in our Engli&s;h tongue, for of is a Negative proper in our Engli&s;h writing, though you read it an Affirmative, would you be glad to &s;uffer for wrong pronoun|ncing God? no, the Law requires it not; but 'tis the devil, envy got into the heart and head of the notional called Chri&s;tians, now before this time you have heard me di&s;claim the word Of, as it is in print in my Book cal|led <HI>Anroran Tranlagorum.</HI> For God hath cau&s;ed me to write all, and not &s;peak to di&s;pute, you are my witne&s;&s;es now I come and refer you to your belief, that is thus written, and the Catholick Faith is thus, That we wor|&s;hip one God in Trinity and in Unity and Unity in Trinity, &s;aith the wri|ting, there is one per&s;on of the Father, another of the Son, &amp; another of the holy Gho&s;t; there is the Negative denying the Affirmative in that &s;tate, I prove it thus: the Father is one, the Son is one, and the holy Gho&s;t is one; and not three ones, but one onely one, who is the all three in unione. Brethren, I de&s;ire that this main maxim in divinity may be re&s;olved, though &s;tated by the mad man, thus: How you can a&s;|&s;ert from a &s;piritual unione, a per&s;on or from a &s;piritual Trine, three per&s;ons, for know you that in the &s;piritual e&s;&s;ence, that there can be no per&s;on, and yet three intire ones, and the&s;e three, one in unione; and this Trinity I &s;hall &s;peak a little to, what is di&s;covered to me in this my|&s;tery, and refer it unto them that have a clearer eye and deeper judge|ment for God hath confounded my knowledge as a man, but as my de|&s;ire is that truth may flouri&s;h, and that mi&s;t we are in; received by tra|dition from <HI>Rome,</HI> as our Books are too full of their &s;ubtile pointings, which I &s;ee plainly, and in this that I &s;hall &s;peak to is the main. Fir&s;t, know that there is one e&s;&s;encial offence, from whence all things de&s;cenci|ally de&s;cended into created appearances, this is undenyable by any. Now to &s;tate this e&s;&s;ence in a per&s;on, 'tis to confine, nay vili&s;ie the living life it &s;elf; for know that the living life in the whole Creation cannot be per&s;on, but &s;pirit; now God is a Spirit, therefore no per&s;on; judge ye for God Is, and Is Is God, that is all can be &s;poken; &s;o much for the Father, the Son is <HI>Secundus viva vita,</HI> the &s;econd living life in the Crea|tion: Now know that Chri&s;t &s;aith, <HI>I am the life of the world.</HI> Now I would not have you think that I intend that that Je&s;us that you account and I know &s;uffered at <HI>Jeru&s;alem,</HI> that he as he was then, was the life of the world, but the light of life in the &s;oul of that Je&s;us as he was one with the Father in the regency or raigning e&s;&s;ence; &s;o and no other was he the life of the Creation; do not deceive your &s;elves with a body of your own earth, the Son of God was this upon whom thou &s;ee&s;t the Spirit de&s;cend, that is he this was &s;poken to <HI>John</HI> the Bapti&s;t.</P>
<P>Now brethren, I would not have you to &s;tate an adorative opinion, upon the Books called Scripture; for know, that they were but wrote by men, and they them&s;elves point us to a higher di&s;covery; that &s;hall
<PB N="76" REF="42">be manife&s;ted, that is the calling the Jews, and the preaching the ever|la&s;ting Go&s;pel as it is &s;aid in the la&s;t days &s;aith God, <HI>I will pour out of my Spirit, and your &s;ons and daughters both old and yong &s;hall Prophecy &s;aith the Lord.</HI> And what height of my&s;tery is not yet known, nor how God will teach in the la&s;t days, is not manife&s;ted but in a tran&s;cendent man|ner, &s;hutting up the glory of the Law and Go&s;pel in a mo&s;t glorious glory magniphiciencically expre&s;&s;ing his truth out of both them dark vails &s;o long by us contended for .<HI>Heva A&s;&s;a al oli mem.</HI> This Hebrew &s;tate I open not not that I want light.</P>
<P>Brethren, ye prie&s;ts ye would be always talking the conver&s;ion of the Jews, but you would never have it come to pa&s;s as you have pratingly prayed for the conver&s;ion of the Jews, and now you begin to per&s;ecute Us Jews, all this is becau&s;e, you are afraid your trade of lyes mu&s;t down, now brethren, I would not have you be angry becau&s;e the Go&s;pel is love, if you be true Mini&s;ters that is truly called, then know Chri&s;t hath preach|ed in you this le&s;&s;on, <HI>Fly from anger.</HI> But I &s;hall &s;tate &s;ix Queries, to which you &s;hall do well to an&s;wer, ye Prie&s;ts my brethren.</P>
<P>Fir&s;t, How came the holy Apo&s;tolick calling conferred to you for a|bove this &s;ixteen hundred year together, and the world never knew nor heard of it, brethren, you are men that will hide nothing that may ad|vance the glory of your trade.</P>
<P>Secondly, You mu&s;t be Mini&s;ters of Chri&s;ts &s;econd coming, and that is in greater &s;igns and miracles then before, as all the Scriptures mani|fe&s;t and what have any of you done, but tell us over dead names.</P>
<P>Thirdly, What have you to do to make a trade of the Apo&s;tles dead names, as to abu&s;e their writing in exhor&s;i&s;m, being you have not their &s;pirit, that that was truth in them is a lye in you, for they were that &s;pirit of which ye have and are but the dead name.</P>
<P>Fourthly, Ye deny the Scripture, making your &s;elf-will Scripture, and under that name you cloak your covetou&s;ne&s;s, and are perjured men, for <HI>Thou &s;halt not take the name of the Lord thy God in vain,</HI> and let all the people judge, do not you exact Tythes from your brethren, that Go&s;pel Mini&s;ters have no warrant to do: So Gods word is taken in vain, becau&s;e his word is your colour to act your own will, and word, and Law in and by, he that but nameth Chri&s;t mu&s;t depart from his evil way; and you preach Chri&s;t to maintain your evil way.</P>
<P>Fifthly, Whom Chri&s;t called and &s;ent, they never &s;tudied, for the light of &s;tudy is but the witch of the minde, deceiving the &s;imple man in the &s;ame body, for know if by &s;tudy Chri&s;t can be attained, then not Gods free gift, for God giveth wi&s;dom to the &s;imple, and maketh the tongue of the &s;tammerer &s;peak plainly my&s;terious my&s;teries, yet un|learned; this I know, and from &s;en&s;e I &s;peak, this is a riddle to you, <HI>A|jaxk al Saby oli el dele mem,</HI> Who was my teacher here? None but the Lord: I read no books, though I am mad, I tell you by madne&s;s I am
<PB N="77" REF="42">in&s;tructed, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> was as &s;erpentine wi&s;e as any of you, but God hath de|&s;troyed it in me, me in it; and I am become a fool and a babe. <HI>Sed &s;elo&s;e in Re aggarim el pethrat alvi &s;ene accorata.</HI> The Engli&s;h though I under&s;tand not the Latin nor Hebrew, here is another riddle, yet the Engli&s;h of that &s;tate is this, But the heavenly light doth give light to view the deep my&s;teries of it &s;elf in the terre&s;trial Creation, now you will &s;ay, this mad man &s;peaks &s;ome Latin, &s;ome Hebrew, and &s;ome greek; and confound in broken words, this rea&s;on I render you, 'tis to confound you great ones, Rabbies I mean: Now know that the &s;pirit is not confined, but &s;peaks one intire language in the whole Creation, combining and conjoyning all languages into one truth, what think you to that rea&s;on, is it not &s;trange? Now know that my teacher is my God who hath afflicted and broken me for his own u&s;e, to confound you and all men; for know, that in <HI>England Babel</HI> is a declining, and covetou&s;|ne&s;s raigning.</P>
<P>Sixthly, Wherefore if ye were the Mini&s;ters of Chri&s;t, do you flye to the &s;ecular power to defend your cau&s;e with their &s;word, and not com|mit your cau&s;e to Chri&s;t, willingly rendring a rea&s;on of your Faith, be|ing intreated earne&s;tly thereunto. This know, that Chri&s;t you own, is a dead Chri&s;t as your &s;elves declare, by rea&s;on that your &s;trength lies in the Magi&s;trates &s;word, now then &s;peak plainly, that we may know, that the Magi&s;trate you &s;erve, and his &s;word is your Chri&s;t; nay I will give you a plainer definition, you are many of you Magi&s;trates and Mini&s;ters of Chri&s;t, but you hang him by your &s;ides, Are ye not turned mercina|ry Captains? Now &s;how me in your word of God, that ever your ma|&s;ter Chri&s;t, who&s;e &s;ervants ye pretend to be, ever preached with a &s;word to convert men into another world, I de&s;ire a Text in the word of God to bare out the&s;e actions, nay I pray you give me leave, you have got &s;words, that if now men will not pay Tythes, you are able to fetch them in your &s;elves. I be&s;eech you bare with me if I tell you the truth, have we not all ingaged again&s;t Popery, and to &s;how the zeal we have again&s;t it, we have made holes in all our Church Windows, in &s;how of aboli&s;hment ye State&s;men, this is but Mince and Commin, but the great thing of righteou&s;ne&s;s is neglected, this day I &s;ay by your own Acts, Covenant and Engagement, That whom&s;oever in this Nation or in our Domini|ons, doth pay his Tythes according to what he did cu&s;tomary, that man or men are perjured per&s;ons, and the Law of the Land requires their ears, and the Law of God they &s;hall not e&s;cape; again, they that raign by forcing men to pay Tythes, are perjured by the Law and Engage|ment they have made. I &s;ay, not I but the Lord, wo unto the perfide|ous generation, that maketh a Covenant of deceit, and them&s;elves con|demn them&s;elves, by the &s;ame Law. I be&s;eech you by the mercy re|ceived, that this may be broke off, 'tis now time, and hightime to turn from evil, for the harve&s;t is ripe, and the &s;ickles is ready.</P>
<LG>
<PB N="78" REF="43">
<L><HI>Selat <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ry a &s;aba arri nedat me.</HI></L>
<L>The divine light cannot be mea&s;ured by humane learning.</L>
<L><HI>Arri &s;ele oli &s;upuit nedat mecum.</HI></L>
</LG>
<P>Nor the divine light &s;toupe to mans capacity.</P>
<LG>
<L>Ye grudging Prie&s;ts at my name and me,</L>
<L>I challenge ye all to di&s;pute in the my&s;tery;</L>
<L>That is in the divine expre&s;&s;ing Evangelical,</L>
<L>The light, the depth in my&s;tery magical,</L>
<L>In earth, in aire, in fire or water</L>
<L>In Orbes in Earbs or any material matter;</L>
<L>In Sun, in Moon, in Star or Stars, or all,</L>
<L>The depths beneath, the &s;phears Cele&s;tial,</L>
</LG>
<LG>
<L><HI>Ex&s;e me non literas homo,</HI></L>
<L><HI>Sed devitie in&s;perati alvat.</HI></L>
</LG>
<LG>
<L><HI>Hackkarim elvah halileuah &s;am</HI></L>
<L><HI>Arbi &s;elorum madad allah al,</HI></L>
<L><HI>Vita madad ai el &s;onarum.</HI></L>
<L><HI>Alma a facti o&s;onet me.</HI></L>
</LG>
<P>The Engli&s;h out of this my&s;teyous &s;tate is this,</P>
<LG>
<L>The lighte&s;t light that ever &s;hone,</L>
<L>Is now letting down from Unione:</L>
<L>Which &s;hall unvail mens lights to &s;ee,</L>
<L>The onely one that they in Unione be.</L>
</LG>
<TRAILER>FINIS.</TRAILER>
</DIV1>
<DIV1 TYPE="to the reader">
<P>My Book called <HI>Arorau Tranlagorum</HI> will &s;how my di&s;cen|ting from all Sects printed the 25 of <HI>February</HI> 1650. It will clear many points of a&s;per&s;ion laid on me.</P>
<CLOSER><SIGNED><HI>Yours to &s;erve you in love,</HI>
<LIST>
<ITEM>Theaurau-John</ITEM>
<ITEM>Tanniour <HI>the Jew.</HI></ITEM>
<ITEM>Eval al&s;iel Sabbah</ITEM>
<ITEM>Skribahjail.</ITEM>
</LIST></SIGNED></CLOSER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
