us for they are no more agreeable to one another then light to darkness for the one holds the natural man the other the spiritual light in that natural man but the word sol is read form soul and soul is read for sole being derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof holds an infinire and a definitire being the second origâ—ni in the declared strength as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sambah first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof next Now know Scholar that the infinitire is read when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof stands radical that is the first letter or leading letter let kof be placed the third radical then he is read definitire the word that is the ancient Hebraick word is ouksi that is definitire now the word infinitire in the virgin state in the true orthodox Hebraick is Keva now in this word there must be understood ad infinitum de faciendam in re that is to say To the infiniteness a making a thing that is sole to the soul though soul is the proper essence or life of sole thus intricate is Jehovahs ways and every work do him praise think you what you will even that that is the Creterrised noise that you count sin 't is God his greatest praise though it be but a noise from the Creature and nothing in nor to God for sin keeps men under from breaking forth into outrages which they both are but the noise of the Creature for God cannot be pleased nor angry for if pleased not God if angry not God for God Is and that is God but how neither angry nor pleased both angry and pleased and yet all this is but one Is and that is God for know all that can be said of God he Is or I am or the all of all things Now to come to the perfect theory of God Now minde you great learned ones that inwrap the poor blinde and ignorant ones within the swaddle-bands of your own invention tying them to your selves to ride on the maxim will hold now though I am unlearned in what I declare for I am not well englished for many words I understand not neither have I memory Now you cannot say to me as was said to Paul Much learning hath made him mad now I say and many know that by madness I came to knowing and in time God will make me speak plain knowledge that by all shall be acknowledged not onely England but many Lands and Nations But Scholars my Teacher hath no books nor I have none to read neither will I for my Teacher is Is that is God now ye Priests my brethren by Creation cannot be denyed to come to Gods perfect Thâ—â—sologi the English is Gods light declared in Creations now I begin Sâ—los in re arkad el. That is a short state then if you have true light it is truly viewed in a short scope but Scholars 't is wrote in the golden numerals that is the golden numbers ruled rule being five significants but though unlearned I will give you the true exposition now thus I prove it to be truth minde I return a strange answer that hath not been returned in multitudes of ages that is this I know they are both true because I know neither of them false by reason that I have not knowledge therefore the thing is that is God Now you curious Scholars will say I have cited the words but not the derivacy or English of them and speak of two and both true Thus I said it was the golden number and in propriety of method the derivacy comes after though it lies in it own life in the root but I will declare the words again and the English by them you will say 't is false I know it is true Selos in re arkad el That is thus much heavenly affirmation is in and from God now what word is it hold both a Negative and an Affirmative distributive I will tell you the word is arkad being wrote in moyhes in the meadish method 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k bares theâ—isud state and yet the radical leader in that state the word stands striâ—â— or bar'd by reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kof for minde kof or k raises into the third masculine now that word arkad is the golden number as proper as the whole state stated for 't is a Negative and an Affirmative distributive that is the whole maxim or foundation of the golden number you Scholars here is one glimpse of my next coming forth for though I cease for a time 't is to come in more power this I know so sure as the Lord lives to the confounding all men therefore though I be detracted for a time 't is to come and drown all your learning for it is a derivacy from the Greek tongue it is that whore that hath made all Nation drunk with the wine but winde is the propriety in speech for the Greek Testament hath made the Nations drunk with the wine of her fornication Jesous Christos hook die et in eternitas et inâ—oternitates salemâ—m reâ—s bat el aâ—le mem Josus Christ to day and for ever to eternity suffering and no end for judge ye Christ suffers us in our unthankfulness and yet taketh us into his rest which is perfection this is the scope of the whole Gospel but thon where will be had a stipend for this whore the New-Testament that John saw risen out of the bottomless pit for to maintain her pride in skarleâ— that is the bloody robe that hath had in origini out of the New-Testament if not as we are in judgement put to death when the Gospel is to be pittiful to the blinde and ignorant so in truth the Gospel is onely a lye made by men to fetch about their designe England you have the greatest seal to set to this to make the greatest impression when the truth in the Gospel is mercy pity Justice but look I beseech you you great ones O how for God and the Gospel when your hearts went after another thing and God gave you prevalency to declare your own hearts and then by acts you have declared that you never intended what you declared but have made your lye to stand but it lies a lye open to the view of all Nations for you have forgotten the living God and imbrace Gods of gold and silver Lands and in heritances that you shall not hold minde them words and the maxim I prove it by is this take notice all people Gods glory he will not give to another and wo unto us in England we have clothed our actings with the name of Gospel while we were weak and when we were strong we in the face of the Sun have declared that we were hypocrites crying that glorious name Gospel to make it a stalking horse to accomplish our own covetous wicked ends O actions in England I in the presence of God do call for your testimonies
another for nought nay nothing for the glory of a name of dung o so agaous sal bene neck sissere mem The nothing which is dung slays the nothing for dung which is not perfection but weakness O that you were that you say you are then would mercy flow forth as a rising Sun but ye are not that you say you are your actions are true declaratives of what you are for they are of greater weight then your words But to come to the divine Mystery which is God himself in himself and all times in one time and that time is God Now beloved something is let dwon to lighten you concerning the promises promised to the ancient people the Jews my brethren according to the flesh Beloved do but reade the Bible and minde how the scope of scripture doth coatrefie one another to insert the entire certainty of the Jews return from whence the Lord hath scattered them O England thou Akeldama to that people O! thou hast murthered without mercy know that root shall unroot thee for thy judgement hastens and thy sin is brought in remembrance before the Lord. Beloved we many of us pray for the conversion of the Jews do you declare from the heart the thing you utter Now know I am Jew of the tribe of Ruben begotten by the gospel which is Massah El Jah or Jehovah Jesus or Christ all these are but names of that one merciful thing that is God Now beloved all you that have prayed for the conversion of the Jews ought to return praise to God that one is converted to the gospel and thousands by that one shall be brought forth in time and ye Gentiles shall rejoyce with his people t is Pauls own words saying Rejoyce ye Gentiles with his people Paul saw this time by the spirit that is produced by us for ye shall all be taught of God that teaching is turning all Jews Minde them words for t is not one outwardly but he that was one inwardly that is a spiritual one Now Paul was a Jew both outwardly and inwardly as I by the grace given unto me am He of the tribe of Benjamin I of the tribe of Ruben Now know God who is all can take and chuse and change when he pleases and where he pleases and no change in him from eternity but in us is his changing the Priest-hood in Levi the Priest-hood is now in Ruben for the gathering all the whole Tribes and Gentiles into one root that is Massah El Jah or Jehovah O arorum in sabie el sede cleckci per quod non hock ackki el sele orata in se meam operati el pekod oli in rem The saying of the holy Ghost termed by you Gentiles is but the speaking by the same spirit in the prophecy of the Prophets for that that you call the holy Goâ— or the holy Spirit it is but the same the truth of God in the messenger or Prophet speaking forth the received light to elustrate into the understanding to cause a resurrection unto obedience Now the words that are rendred in the New Testament is thus denominated Try the spirits whether it be of God or no these very words are false translated from the Original to hold up lying learning The word in truth of words is Penan al sede mem dene en sane The meaning is The spirit of God tryeth all things Now I shall appeal to every judgement to weigh these two Texts First consider man naturally is blinde for the natural man perceiveth not the things of God for they are spiritually descerned then how can the Expositor bend his exposition for the word stated holds all times and ages and people for t is an admonition to blinde people without eyes which is thus much I know a man stone blinde and I bid him judge of colours Weigh it well the Maxime will hold in veras veritatas Now to the spiritual man t is his sight it is as much as to say see your own eye when the eye is its own sight So do but consider judiciously you will begin to be sick of your learned lying believing and a hundred more of the like consequence is stated to hold up the Priests trade but now the light will unbottom all that have bottomed themselves or their self ends which is the teaching of God in a transcendant manner Ezeche el sele mem deos in se penan ori oramus in se salma apanar sele mem The derivacy in English The divine teaching is the spirit inspiring knowledge into the understanding of man which teaching is unavoydable true for it levels all before it and erects its own center in despite of opposition this is Gods teaching We do but name the thing from the experience we have in thing but God himself doth inlet the thing for it doth require no less strength then his own omnipotency Now know I am in my way as Moses was for the Jews was read to Our words stand stated and cannot be turned by the airy notion of an empty spirit to make they know not what What I have laid down let all look upon that please this shall stand I have the Lords Seal to confirm my testimony Sele mem sele mem sele mem This is the heavenly perfection in truth Humanitans in cor selorum in reamus mem These are the lettings down to mortals to draw their minds to perfection which is in God O ormoas in selem sabie el deorum sapuit dolma apanitorium selum O the lovely evangelical dwelling is in the peaceful dwelling which is in the paradaical essence which is God himself and our safe Center O beloved if your souls were but touched with that elixer or that evangelical Light O it would be so great an atrackt that your eye would so dwell upon that All below that would be donge unto you but ye dwell in your selves and your own life is your rule for you are ruled by base corruptable things O skubulo orkas the donge of donge O beloved do not dwell upon that that is not stand and look and expect the light of salvation from the Lord Not that I can say do this or that for know that doctrine lessens the merciful mercy as thus if any thing in me then 't is a help for me but nothing in me then hee 's my free all Allah asanal oli dene mem He is the heighth in restoring the hidden thing O avan aszi sele al ogoas sabdi an selorum O the contrary doctrine laboureth to deceive the thing but the essence Tye holds the tied thing unto the high all and at last brings it to the heavenly rest O in sanctum sanctorum metrobilorum in a nasah al oli dele mem The holy of holiest is the receiver of the divine thing into it felf unto which place bring us O God through Christ thy mercy Epistle IX Beloved brethren GOd who is the true Elixer and that Atrackt of beauty that atraâ—teth by his beauteousness all
glory nay one glory for when as we say to do well 't is all one to him or when we do ill 't is the same neither adding to him nor diminishing from him who is asa oli pene mem delos in se salu in rem emanet al. The goodness in man proveth no advantage to God or the evilness in man hurteth him not for know once come to be man that is in propriety of speech you cannot act out of his will as you call it but God hath no will for he Is and Is hath no will Now to come to lay down unto you some methodical method that that you may take from that some instruction or inlighten your understanding The Text is this Love one another O allu selos in rem Evangelies in se arri el. O the loveliness turns men into Angels with God himself in the Celestial center O avaran in sal moniam in re faciunter ad amalam The Love in us ties us to one another in love and being made in love by that love are taken into the heavenly center of eternal rest O amorum in se salvorum in re semper apellorum O the loveliness in love is the extract of beauty from God himself Beloved That you could but see your selves to be your true selves then loveliness is your royal ornament in the excellentest transcendent magnificentest manner O noble love that unnobles the noblest Nobles of their accounted nobility and implants its nobleness in them then are they truly nobled noble Beloved God did let down the nobility of his royal Creation in unione that is in love and how came thence detraction it is for want of love in themselves Thus God loved us that he gave his son Jesus which is a Saviour for to suffer for us this was love Now how this Saviour suffered 't is not understood First God created all good then the detraction or falling away was the fall Thus for God to have a detraction in him it cannot be for God cannot detract from himself Now beloved man detracted or fell what was the reason it was for wanting love now I beseech you minde as man detracted for want of love 't is the same in you for love ties the true-loves knot for love there is no end of it neither beginning for 't is God himself in himself Selose in re ex id in amalam ar Love is the heavenly and divine beautifyer of that that was evil in it self thus thy envy malice and lust and every contrariety if once love come to erect his throne thou art turned into love thy acts are in love so far that from night thou art turned into cleer day O beloved I can but speak what I know of love but I cannot confer it to you the naming it to you will not confer it to your precious souls Now beloved I shall speak a strange doctrine to what hath been taught unto you by your Ministers they say Do this and do that good work now mistake me not for in that good work though good to another yet 't is not thy goodness for know untill thou be crucified in thy self thy actions are dead though never so great and good to another Thus saith the Scripture Be dead to live how is that word meant that word is a glorious truth in its originy for he that speaks it is the Lord whose power is in that word to cause a death unto thy lustful living life and from that death raiseth himself in his own power then thou actest from the true living principle for thou art crucified to the world through the operation of Gods spirit then thou art in unione with God through â—esus Christ which was Gods mercy letten down in the power of that word and by that power did cause a death in thee to bring forth himself in thee thou declaring by acting mercifulnesses that thon art in God he in thee so an uniâ—ne a marriage is made betwixt thee and God by the living word of his power that causes such an effectual death to cause his glorious life in thee to raign in glory unto himself So beloved You see that man is nothing but passive in propriety of speech and nothing but God is mans free all Now beloved thus I prove it thus man had nor hath no true originality but in God for forth from him in the power of his word were we created there was our first state in created appearances well we no sooner were men but we were in need of mercy for I say that the created was tyed upon the obedience which obedience implies and cannot be denyed but there is some wanting and then not perfection in mans first state created Now I shall brethren discover to you through Gods mercy that that is hid to the sons of men I beseech you minde for Jesus sake these words are perfect in their center Thus Jesus is the Saviour which is but thus much the declarative of Gods mercy Now I prove by reason and you shall all be witness to what I say and let no mans passion be prevalent over his understanding thus God gave forth a Creation Now minde God gave in that creation a life that was not created neither could nor never can detract This is in the whole Creation in every figure living and accounted dead with us for there is in every appearance a living life that though it is the primum mobile yet it is not of the body nor receiveth from the body but 't is it self raigning in all storms and tempests in man which thing is typifyed out in that typication of Moses and Paul saw it it lies within the inmost vail which must not be lookt upon no the high-Priest must go into that vail but once a year That was thus much typified that that one yeer was a time representing every one intire figure or man that must be looked upon at the time in Gods mercy Now beloved That time of Gods looking into that inmost vail of ours 't is I may say the opening all the other vails and that is our departing from this world and then he takes that living life of our spirit into himself for that is the divine nature that cannot detract his essence this is Gods figure in man for minde who is it saith Let us make man in our own image saith the Bible or riddle Now them words are falsly translated I will insert the true Text. Anni Elohim Sambah allu salvah in re them two words of Latin are to make the full import in the state The true declared text is this Be thou like me in the humanity of my Creation Beloved Brethren in that state Re lies the import it is the Creation for we count Re a thing and Re is Gods Creation that is Gods thing Now to open the meaning of these words to the learned though as the Lord lives I neither can or ever could read any Hebrew or Greek or any tongues but
which is murther oppression and deceit now I demand if these fruit grow upon that root that you I my self held forth to the people which we said was for the glory of the Gospel liberty law righteousness do you remember all these named snares the word is proper for the end is the cleer manifester of our heart acting and God is the witness of my soul I lye not Now let us see our purchase purchased by this we have attracted we in power by your own strength are murderers of that number murdered and their blood and the cry of their distressed ones both joyn in one crying for vengeance against you your estate is their blood your bread is their blood you eat and drink the blood of them you have cruelly murthered I prove it thus We all ingage in the reality of our hearts for one absolute good the thing is good in it self good to all and all posterity by our combinining together the end is effected Now our loss is great in lives and estates Now comes the winding up That crowns our labour and it is wound quite contrary to most that ingaged and a few make prey to themselves by another way that the rest never thought upon Now in this act they have brought upon them 〈◊〉 all the blood shed and are robbers of all the rest and stand indicted before the Lord for to answer for the fact yet beloved let me tell you your safety with my own lies now in these men and you are bâ—â—und to uphold these men for you have a being amongst these men and if the other prevail as the Lord lives you shall neither have being nor breath amongst them now God will purge these men himself this I know But beloved the time hastens on that Israel shall return to his own Land O beloved cry unto our God that he may hear and have mercy upon us for our bondage in flesh and spirit is very great O for thy sake O Israel I have forsaken all I have emptyed my self to support thy children and in thy work O sepe peon aluâ— sele et terra in re et in me O Jerusalem my joy thou art my sorrow in earth Non tempus orrattah ellah sallu edereat alpi sele mem 'T is not time for me to deliver thee But thy deliverance my eyes in this flesh shall see thee in glory and majesty O pall penan alli neat allu perereat allu Jah sede sophim The Lord thy God will restore thee in the pinch of time in mercy when thy people are throughly purged from iniquity that they may weigh Gods mercy at a true value O apolinariam in sabine L. Then the people shall praise the Lord and sing unto him in glory and dignity beloved what is here spoken the Prophets my brethren have confirmed and affirmed that the Lord will make good his promise to the whole house of Israel Beloved this day I declare to you my quietus est that is I hope rest to my self for I shall now be silent for a season in which my spirit rejoyces but 't is but the retracting for a time for to speak in a higher light in the divine and Evangelical expressing for the work of God shall stand in which work I know I must labour for the Lords harvest is great in England for brethren you poor dejected ones you cast off ones you even you shall rejoyce for our redemption hastens and the time is neer but such sorrow and troubles is at hand to the worldly men that the like hath not been in any age since man inhabited the Globe This I know by the Spirit of the Lord. My next resurrection shall come in Print speedily Called Theaurau-John his second part of his Theous-Ori Appokolipical or Gods light declared in mysteries Theaurau-John Tanniour allah al High-Priest March 6. 1650. Positions to the Clergy so called Or The Priests so called 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 una in duo is the Creation for Jehovah his opening is the creating the Creations 1 WHat is that God ye teach to the people 2 What is he you your selves affirm ye know 3 What is the humanity of Christ in his first principle in his second principle and in his third principle that is flesh I have half opened this state for you 4 What stories do you teach out of your own fancy for the divine truth 5 Now you have done this how came you by your holy calling as you call it but know call is a lye and so are ye Priests that are not radaxed in your foundation and the intendant foundation is God 6 What is the heighth you attain in your learned learning This I answer my self to show you 't is the learned lying lye Now that is the heigth your studyed lye can reach for a lye reaches a lye and no further 7 What is the Celebrating the body of Jesus as you call it 8 What is the Deity in the humany that can or could be offered up 9 What is the trine of Sol in the humane part of this terrestial body 10 What is the operation of the Moon in Sol 11 What is the influx in the Trine of Sol 12 What is the Dameter in the Sea 13 What is meant by the bands of Orion spoken of in Job 14 What is Venus her operation in the Moon 15 What is light in its essential being from God Search deely 't is not the Sun 16 What involveth the Waters into the great deep The secondary cause I require 17 What is the inlet to these and the knowledge in them You say God Minde what follows then your answer excludes Man and in this state man is but dead earth for the things of God are revealed in truth by his Spirit in Man and not Man 18 What is the Deity in the humanity 19 What is Christ the Son in the Trinity operative 20 What is the Virgin that brought forth Emanuel or Jesus 21 What is Addam in the Garden 22 What is Rebecka that brought forth Isaack Know all temporals are Hieroglyphicks Celestial 23 What is the Trine in the Deity that is placed in humanity 24 What is the influx in the Celestial spheres in every generation and Creation Created 25 What is the intendant in truth in this figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 What influences from the Celestial bodies inheres in us 27 What is the influe in the Matrickx and womb in the Morning 28 What is the transcendency in the Aurora 29 What is the stays in the watery world or Abyss Orbis 30 What is the inherent in the Philiades 31 What is the Sperm in the whole Creation in the Generator 32 What is the influx that causes the procreated in the tertia loca or bottom 33 What is the inherent inclue in the Trine of Sol 34 What is the Radicak
and see how it will stand there Thus if God can be angry in his essencial essence I say he is no God for anger is weakness and God Is and that is all strength and therefore no anger what can God be pleased in his essencial essence then no God for God is neither pleased nor angry both pleased and angry and yet neither pleased nor angry for God Is and Is is God here is a mystery that is not made known to the sons of men unto which I shall not speak at this time onely know that in perfection there is neither pleased nor anger for more or less not perfection I am that is perfection therefore ye sons of Jacob are not consumed 14 And that I said that Sin is Gods highest praise Thus sin is weakness which is the creature in his corrupt estate now comes light from God and doth cast forth this sin or weakness and then plants light then from that that was dark that is sin did raign there grace doth raign to the glory of God in a transcendent measure because 't is the work of the third person but the unione spirit if not sinful we needed no mercy from sin obstruction is righteousness raigning and so sin doth elosterate the strength of Gods mercy and Gods mercy doth elosterate sin to the full viewing of its ugly deformity this is safe nay your own Scripture for we being taken into light praise God for our deliverance that is redeemed from death and placed in life then we value Gods mercy and not before 15 And that I said God was little before the fall and the fall of man did raise God Now this point is clean traduced and never such a word spoken as the Epistle will show The point was this that it is said that man fallen was to be raised to a greater glory now I demand what greater glory could man be raised unto when man was wrapped in the essence of God before he came forth in appearance you must hold in all Gods declaratives him to be the perfection so man can but be raised to the same state and no more for God is neither greater nor less but always one always the same Brethren had you been in the Gospel as you are too much in the name of it not knowing the substance you would have commiserated my sufferings not persecuting me without a cause but God is just and in his good time he will restore my breach Luke 12.33 Sell that ye haâ—e and give almes have you not read thus but who practises according to the command Yours to serve you and the Nation Now know all people That blasphemy is this and no other that is for man to deny trine or Trinity and Unity in Trinity and there is no other blasphemy as thus for man to say that there is no God and for man to deny the operative Trine or Trinity these are accounted blasphemy and there is no other Now you are not to draw consequences to prove or produce evidences for if not denying in plain English words the God or Godhead thus named though no man living knows what it is yet in that state it stands stated that if any man shall deny 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 blasphemy in our English tongue for of is a Negative proper in our English writing though you read it an Affirmative would you be glad to suffer for wrong pronounncing God no the Law requires it not but 't is the devil envy got into the heart and head of the notional called Christians now before this time you have heard me disclaim the word Of as it is in print in my Book called Anroran Tranlagorum For God hath caused me to write all and not speak to dispute you are my witnesses now I come and refer you to your belief that is thus written and the Catholick Faith is thus That we worship one God in Trinity and in Unity and Unity in Trinity saith the writing there is one person of the Father another of the Son another of the holy Ghost there is the Negative denying the Affirmative in that state I prove it thus the Father is one the Son is one and the holy Ghost is one and not three ones but one onely one who is the all three in unione Brethren I desire that this main maxim in divinity may be resolved though stated by the mad man thus How you can assert from a spiritual unione a person or from a spiritual Trine three persons for know you that in the spiritual essence that there can be no person and yet three intire ones and these three one in unione and this Trinity I shall speak a little to what is discovered to me in this mystery and refer it unto them that have a clearer eye and deeper judgement for God hath confounded my knowledge as a man but as my desire is that truth may flourish and that mist we are in received by tradition from Rome as our Books are too full of their subtile pointings which I see plainly and in this that I shall speak to is the main First know that there is one essencial offence from whence all things descencially descended into created appearances this is undenyable by any Now to state this essence in a person 't is to confine nay vilisie the living life it self for know that the living life in the whole Creation cannot be person but spirit now God is a Spirit therefore no person judge ye for God Is and Is Is God that is all can be spoken so much for the Father the Son is Secundus viva vita the second living life in the Creation Now know that Christ saith I am the life of the world Now I would not have you think that I intend that that Jesus that you account and I know suffered at Jerusalem that he as he was then was the life of the world but the light of life in the soul of that Jesus as he was one with the Father in the regency or raigning essence so and no other was he the life of the Creation do not deceive your selves with a body of your own earth the Son of God was this upon whom thou seest the Spirit descend that is he this was spoken to John the Baptist Now brethren I would not have you to state an adorative opinion upon the Books called Scripture for know that they were but wrote by men and they themselves point us to a higher discovery that shall be manifested that is the calling the Jews and the preaching the everlasting Gospel as it is said in the last days saith God I will pour out of my Spirit and your sons and daughters both old and yong shall Prophecy saith the Lord. And what height of mystery is not yet known nor how God will teach in the last days is not manifested but in a transcendent manner