mystical and geometric images including Star of David, globe and compasses, and descending bird, and Hebrew and alchemical characters 
THE AURAV JOHN His Aurora in Tranlagorum in Salem Gloria. OR The discussive of the Law and the Gospel betwixt the Jew and the Gentile in Salem Resurrectionem.  
I Theaurau John. Allah. Al. am able to give a definition of all or part of the part, of the History or Mystery in any query stated either in the Law or Gospel, for the reconciliation of both into One.  
Arise and shine O Daughter Zion for thy light is come forth from thy God who will honour thee with precious Ornaments of Glory and Dignity.  
Imprematur.   

I except against five letters in the english alphabet as WXYQF and OF is not proper in any state substantial, but the four are false according to any true state, for a true state cannot be wrote with a false letter.  
I writ 2 W for W for X K for Y: I for Q: G for F: PH now C is weak but 'tis a sure impeade.  
Now though them letters be wrote it is for to let down the state to your capacity, but I account them as they are stated in the insert now as the letters stand no tongue in the earth can hold forth the Hebrew as the English tongue can render it to itself in the perfection: take notice scholars I am not book-learned, but I am heart-knowledged by divine inspiration.  
farewell   

O England, O Earth, Jew, Gentile, All ye Nations and People Behold, Behold the beginning of days hath sent you a new day a Gift, Peace and reconciliation in himself, in one another: O England and all Nations behold, the king of Righteousness is risen up in and upon you with healing: that prince of peace to settle peace in your borders, O England my love to thee constrains me to weep and to weep bitterly, lest thou shouldest not in this thy day know the things that belong unto thy peace: here's not only the shutting up of an old year, and beginning of a new as to our account, but 'tis the shutting up of theevening of many ages, and the beginning of a new and most glorious day, the binding up and casting away broken empty vessels lamps in which is no oil, doing away shadows bringing in the substance, mighty anointings both to jew and Gentile: God, Christ, jah, jesus, jehovah, Emanuel, Eloah, laying himself the foundation and cornerstone: O England thou art torn from the top to the abyss the bottom in thy civil in thy religious constitutions, who O who shall bind thee up; are not thy very foundations rottenness, are not grey hairs upon thee every whee; nay upon all the nations, wherefore hath the Lord done all this, but that he himself might be thy foundation alone: man cannot do jehovahs' work, he indeed may pull down rotten branches, but none can lay foundation but the Lord.  
The Lord calls for your most serious and intentive consideration and inspection: ye Jews my Brethren, ye Gentiles my Brethren be not offended at names, ye Gentiles be not offended at Hi-priest, for than you must be offended at Christ, of whom Paul writes that he was Hi-priest, for ever after the order of Melchisedeck, and that he lives for ever, Hi-priest for ever to make intercession for us, he who was without father without mother without beginning of days or end of life, who blessed Abraham before he received circumcision the seal of the covenant, Lo the Gentiles— Isus the jews Hi-priest, nay the Gentiles jesus the Gentiles Hi-priest also: my brethren the jews stumble not, be not offended at the Gentiles jesus, who is your jah your Hi-priest, consider my dear brethren after whom my soul pants: would your God who loved you above all the Nations of the earth give you an Hi-priest subject to death not it was himself in Aaron, in Moses, and the rest, he who lives for ever they could not as men do those mighty works, but 'twas God even your God jah, jehovah the Gentiles jesus, that did those great and mighty works in them and by them, both jew and Gentile brethren agree in this, that there is but one, that this one only made, and is all things, gives life and being to all things, whither then will the jew, whither will the Gentile go for life, for salvation, for deliverance, if there be no other one, but in this one, in whom from whom and by whom are all things even God blessed for ever, jah, jehovah, jesus, all speaking, or signifying one and the same thing, which is life, deliverance, salvation, to all that in love obey him: the difference than lies only in the outwardness in name and form, O let us not contend, let us not strive, no differ for or in the things that are not; knowing both have that which is my brethren the jews have not you in a greater measure lost, or are you not much corrupted in the things left unto you by Moses and Aaron: so my brethren the Gentiles is it not now with you, as it was with the jews about the time that deliverance, that salvation arose to you, are not the like differences amongst you now, as was amongst them then: what true account can you my brethren the jews give of your institutions, and what true account can you my brethren the Gentiles give of your institutions, if no true account then in truth, and by good consequence no account only hold the foundation God: Thus is both law and Gospel fully slain by that man sin, (not of sin) and the day of resurrection is at hand both to jew and Gentile in one life, in one law: for life which is God, or Christ, or anointing is the law and Gospel in and unto us.  
This Epistle was written by him who transcribed this book and is yours in love to serve you ROBERT NORWOOD.   

To the Reader.  
BEloved brethren God hath been pleased to manifest himself to me marvellously as by this little manuscript will appear, if duly considered, in as great a measure as he did in the times of our forefathers, for there is a light coming forth that all the prophets pointed, unto that is the transcendency of restoring the jew and Gentile into one Radax, now for this work hath God sent me forth, and in this work I am Reuben, the Lords firstborn, and the first in the first Trine, as wilappear in the manifestation of the dispensation: Now I bescech you my brethren read exactly way carefully, a greater mystery never was wrote: if rightly understood: The Lord give you understanding in all things.  
Yours to serve you in love Theaurau john Tannijour Allah all Highpriest Sabbah Scribahjail.   

TO THE STATES In ENGLAND, and of ENGLAND.  
BEloved the divine law is in and from God, whose Majesty none can represent, but it doth include all, and is included in all and all things: comprehending all and all things, and is comprehended of neither all nor nothing, but itself comprehending, comprehending, comprehending and enjoying itself alone, yet one, no one, but all, no all, yet all, no one, yet one, & that one, that none can ever see: This is the perfect Trinity, forth from thence we came, to it we must return again: This is the working of the three Persons so called in the Deity in sesola in reveras sed homo, non homo, sed Deous inse so Pater orbus in elma rationis in sesetera.  
Now when I cite any language or tongue; know the Major includes the Minor, as part Hebrew, part Latin: The Major 'tis properly wrote in, but I am forced to cite many simblims or words for the radical examplication of the sentence for no one language can carry the truth in its full species radically: But the Radaxes in themselves which no man can speak: For they are the key and inlet to the Deity, and outlet to his creatived creation and creations know no man created the world, Neither no man gave a law unto the same, but Man in his state was the conduit-pipe in which the Deity passed through in its own commandings to effect the will of itself in sesola, non multus lattinnas: Scholars you think I speak false Latin because I follow not learned lying rule: Know a rule cannot be true that is learned, for the rule is life learning and all things: Now how will you have your Rule to be measured, this must be your answer, the learned Fathers and holy men left us this that we walk by, and understand one another in: know that a lie with a  is one method: Now know you cannot read the truth in Saint Augustine, but your translated  of Augustine: know that the difference in the state citing Jehovah and every name of him are distinct, and no name can hold him that is all things at once and always the same for thus in God and of God that is all that can be spoken, there is the whole Mystery of the Deity: so the truth in Augustine could not be wrote, for it was itself, and the thing and name: now if no man can speak the intentive of the spirit of the Radaxes Radiases is the proper word or simblim in the Hebrew but the word or simblim must be stated according to the Method or language, where it is wrote.  
Now having made introduction into this Mystery of Mysteries through the light of the eternal being, which is my light and life, in so great a measure that my humanity cannot understand the divinity, neither have I yet strength to bare it, I am like to a mite to the creation in this mystery intendant: And to be truly nothing in ourselves, that is passive, is to be wholly Gods all. I beseech you brethren mind; I cite to you but cannot confer, for that in me is itself, the same in you, if ye be in God, 'tis the union of one spirit, by which we have not only boldness in him, but access to him in reality.  
Now to come to the Methods Mystery, 'tis this: the Deity and humanity, which in effect is all and all things. This is a strange state, but 'tis a true one, for the humanity is the created of the Deity: Now to begin your translation saith Adam: Now I demand in what time and tongue that derived took both beginning and name, I beseech you read with circumspection, for 'tis the eternal spirit dictating forth into the understanding, that causes a resurrection from the dead; there is one Mystery that the witnesses pointed unto that were Precedent: Now this I must declare unto the eternal praise of the Deity I had no learning but in seven days when I was a part I received my divine learning by inspiration so that my light is over all all languages, and truth in them I can read. The lie I leave it to the inventors of it, as for our translation of our divine mystery (as you call it) the translation is most false now for me to asperse, and cannot prove it I should be found a false witness before my God, but because that something you may know I know what I affirm, I have rendered these reasons in English to the capacity of all.  
The first the Radaxes by men radically understood, they understood not.  
Secondly the spirit of the Radaxes, being unions in themselves entire, yet their influences being mullicities.  
Thirdly their conjuncts various.  
Fourthly their adherents intricable.  
Fiftly their intendant extent to this day is concealed.  
Sixtly their combines is numerous.  
Seventhly their evangelical life lives in themselves, which is God, and what to whom he sends this message they are open unto and locked to the whole creation, there is seven states stated, which is perfection pointed unto, that the glory of glories that should come unto the Jews, the fullness of transcendency: in excellency, know you that excellency exceeds transcendency: Tran carries in it treas personas but excellency carries una persona which is the whole 3 in the unions Deity, yet not confounding the three, but in this state the greatest mystery, which the world knows not to this day: The name is not knowledge, knowledge is the the thing and name, and in this I am the Lords Reuben in the same, and to let you know what Reuben is, he is God's first born, that is no less than the evening, and the morn but these are hieroglyphiks or saffiks to you, but to open your contracted time and name as Adam, now if Adam was the first, where was he placed, the earth he gave to the sons of men, and then he did not confine man to one place, I argue with you in your own ri●dle, though I know how where and when, and what and how what came to be, that is the mystery. Now to your Adam I state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamah, and prove this radically radified in all learned learn, nay your learnings, but to show you your Hebrew is the tenth derivacy of and from the Hebrew radiases, and fallen weak by handling, and mingling, and worst of all humanity adding and adjoining, and weaving in his own invention, that is weakness, and hath made that a lie which is strength, but it is the same and is like a glass that shows him his vilifying the same: now know that to write the Hebrew in full, 'tis God's influence in his full creation for, 'tis word in him, and name on, and in us, the substance in himself: Now know I writ the hebrew in his virgin state, as Moses wrote it, and the same spirit in me dictating forth what itself pleases to insert, for we are but servants, and pens in its own hand we are weak, nay we are weakest men: So the fittest to be God's scribes we are nothing, yet in that nothingness, is God's glory most illustrated to the confounding the learned wise men: weak emeaneto confound strong, strongest strengths: Now Moses wrote in Radaxes in voce Evangelorum sed legit hominibus, he spoke in the voice of Angels, and ye read it as men, and by your reading, and endeavour you would bring in your filthy humanity to be shearers, in that divine gift alas the more ye reach the farther off, if not reached into first, and if reachings do not reach from that divine reached unto you, and that in you reaches at and unto from whence it came out: From this is the true reaching reach, that reaches from, and unto: Mind this last state stated well: Now to come to our two names Adam and Hamah: Now your intention with my truth, is one, but intention is not truth always in its declaratives for the intentions in the heart are truth, but by outward impeads it cannot reach to its declarative, and so men judge that a lie which is God's truth really, and royalty; Mind them words: Now to prove your word Adam, thus I know now the less learned the best and greatest scholar, now you state Adam as one man, Istate Hamah the man and whole creation: Now Doctors I am the Doctor I am in your method thus a man is but one man I grant that, but that man of many compounds, you will not deny me this, now to know not some compounds of and in man, but to know all and every mite of and in man in its adjunct and coatrifying which are variety of varieties: I give you one hint in the primum mobulis, that say you is the soul of man, or spirit: The first I deny, and grant the second, that is the soul in which is the preterparfuisse, and to that belongs one hundred and fifty creatives and yet they give not life in sexa aurialis: In cophi or the heart is belonging 63 creatives, and yet no life sexta ne vo I ah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the rest of and in man is creatives but this is by the way now to come to prove you name, for the man I acknowledge to be God's creation, but for God to put a false name, on a true created, it cannot stand with his essential being, for as he is the truth so his spelling and names are direct truth, for let me tell you the spellings of God are the gatherings of his creative and joining them together is the gatherings created now into himself, than the name he gives them is himself, & can this be a false adjoining or conjoining but this is mysterious: But to come to your Adam Adam: Now whether 4 letters or 5 be more significant judge ye as two did: now I say in the true spelling there is nod at all ד dale is animpeade, and in no method bears radical soundness, though in his state he is as proper & perfect as any of the rest, but thus you say God made man perfect, 'tis true, then how can an impeade be in this perfect thing, or spell this perfect thing, I would desire all you learned men in the earth to give me the radical Radaxes of your Adam, and then in a moment I would declare my Hamah and ye be so weak that you cannot spell the name, why was feigned a garden for the same, but seeming pleasant fruit is the tree, but time will not bear the unlocking of this mystery which I shall do shortly, in your printed Hebrew as you call it, for 'tis but call indeed, and call is weakness, and a , your points and dividing the simblims or letters.  
(Or letters as you call them) declare patching, and piecing, and indeed 'tis so, so I say the father's fathers conceived vanity, and the sons bring forth the ? Now to come to that divine law, which are we men, if we be in the truth, for the law is but name, man is the law and thing, and name, Now man cannot be without himself can he, no he is truly, & essentialy himself thus as he is God's representative, radically he is one of & in himself, yet detracting from himself is the division, & I may say truly to indetractation from his essential being, for he hath annihilated himself in that he being himself he would be more, not in respicie sanctus, sed in multa divicies, sed etiam non probat devinies, sed mors sola in re in humitantibus in que sola est vita, non loquiter, verbusus voce, sed nullos ad me sola gloria in santurum spiritus, sola me opertet ad me, the english: Not in respect of being more holy than he was, but he an holiness did conceive, which was riches nay life, but it proved poverty and death, for there is a life in all things, if life were restored in us, but we being dead things to us that are alive in themselves is dead to us, so our enjoyment is sorrow, travel and tears, and trouble, there is the wages of our disobedience: nay to all this the priests by subtle policy hath let in another Devil to torment us when we are dead, and hell to plague us in; To fright us to themselves which is Abaddon, or Apollyon, but I wave this till another time: here lie es the bondage of the creation a derivacy from this ש wrote in the greek the oldest greek which you will say must be nearest; now the differance betwixt the Indian greek and your greek is quite another thing in sound and substance, this that you deify so much, your essence your trade, for I; account it no better, nay when the masters of your own company was in power how many that would not hear a lie told was troubled and excommunicated, but God hath cut off the head of the Abadonisme and I hope nay I know I shall bind up the Abbre, and chain up that deceiving Devil that hath deceived the nations so long now if you say I am against teaching, I answer I cannot for the true teacher is God, and he makes an inlet for himself in his new creature, or else he is in darkness: you will say what was not the Apostles teachers of God, and ministers of the gospel; I say not they were dispensers of the eternal workings of God in them to the same where it met, it was, nay and is the same, an union in one spirit, they spoke from the root, you from the name of their dead letter, you say Paul said so, yea and it is the word of God, God is word himself, & not a lettered name, Paul was word you have not Paul's letters spelled, than you are far from Paul's word, nay my brethren ye priests, ye have a truth within you, and yet a , nay the  is preached by you, for the spellings of a  cannot teach truth, but 'tis dark to you, and for you I cite it, to cause you to look into yourselves: now to cite one place in Matthew the first and 〈◊〉 verse that is an allusive to the whole method intended in the whole book; now where will you find this chapter it is not Matthew, 'tis in Saint Luke the 5 and the 18 verse 'tis not there 'tis in Saint John that is his third epistle was wrote by Matthew as shall be declared for love is God: now what greater love was there then this God sent himself to redeem himself: who could captivate God, is not he all undeniable, than who is God's opposer, the Devil what is the Devil, 'tis not love, where doth he dwell, in the hearst nay spirits of men: when shall he be cast out, at the appearing of God, which is the burning up of sin in man, but to prove Matthew the first, Luke the 5 and John the 3 thus: Matthew, Luke, and John was one spirit, and in them one birth in the Trine, and all in one another, and every one distinct by name, yet the thing one, there is neither one nor a thousand nor a Million of Millions: for the whole creation to him is but one man, was, is, and shall be light the same, darkness the same, but distinct from one another: thus the Lord doth unfold himself in some more, in some less but the same spirit in all light to him but dark in and to ourselves: Now to know how this darkness came and continues on, and over the face of the new creature, the new creature is not at first able to unveil that thick and heavy veil that lies upon it, why because the manhood is not able to bear it at once or many times days and years: not but that he was able to have made us able, but 'tis his pleasure so to make us, and in thus being made our happiness consists in so being content, then in truth his will is done in earth as in heaven, this is obedience to the law nay 'tis the divine law in us, obedience is our royalty, our glory, our Majesty, our excellency, our union in him, with ourselves, and with one another, this is love, this is God in us unto himself, for God is love: Now jeremiah complains of oppression, of injustice, and wickedness, what would he have done in these days fours; who covenant in lies to destroy, O I weep for to see it, my soul is in heaviness, and my tears flow continually for the afflicted, and deliverance appears not in power, arise O Lord our God, and plead our cause against our oppressors, and deliver thy chosen we are necessitated to them that hate us, and thy law which is love they condemn: Now to account that to be which is not is to embrace the , and let truth pass, thus to say we act righteously we wrong God, but to speak truth though we cannot help people to the enjoyment of it, we are innocent when we do not bid God speed to their wicked works: Now what doth a man get in, and among wicked men, reproach and infamy, and counted the worst of men, though in truth they can charge him with no crime, how are we termed Ranters, and lascivious and wicked: in this matter I answer for myself, as the answer of another will not free me. Now know I have been rend, and divided among many, and my day of healing is not come from my God to me as yet, but it draweth near, for I see hope in this lowest dust: Now to declare myself I hate every evil way not by quivocation but in truth as thus if I were not what I seem to be, Nay more than I can express, how could I be the Lords Hi-priest, and holy writer of the law which is love as these words import allah all Sabbah Scribah jail: Now know I never was any scholar I could read English: In 7 days I was absent saw no man, and in that time my God taught me, that now I am able to translate the Bible to itself which is truth, then insert that truth into any language under heaven, and yet not a quarter of a year since I came forth, My light is daily more and more, yet I am sent to the jews my brethren: Paul saw something when he said rejoice ye Gentiles with his people now is the return to the jews, which have been outwardly cast off, but inward obedience is the sweet smelling savoured sacrifice, the undeniable truth on both sides as Abraham believed and it is Righteousness, the thing spoken from the Lord, is word and that word is restoration to life from the dead, which word is obedience that is love O wonderful, wonderful, the Jew in obedience love: that love is God, the Gentile which word signifies an unbeliever, the unbeliever turned obedient obedience is love, love is God, here is the Jew in God, the Gentile turned Jew, and in God, where is the differance, 'tis in the name, what is the name Jehovah, and Jesus, I am a Jew my Jefus is the Jews Jehovah the jews jehovah my jesus, these two are but names of the same intended thing, Thing is the substance of both the names. Now my brethren the jews by line cannot relish the name Jesus, nor the Gentile cannot own the law, Now what is the law 'tis the gospel, what is the gospel 'tis the law, the law is gospel being true revealed the gospel is law concealed, the gospel is hid Paul saith to them that are without: Now you have translated OURECOUS, that was Paul's words that his lips pronounced, and you have stated an irrecoverable estate upon that, which Paul intended not, he was better instructed then to state a final sentence, and definition, on that himself lay under not long before, but the word runs thus in Paul's true method, if light be hid, 'tis to them that are without: Now mind the difference, if the gospel be hid it is to them that are lost, what work is in this text, can all your wit wave this cited translation, you cannot for your affirmaive will admit no negosiation, but binds up finally, which Paul durst not do he had the root, you not the leaves that grew of the twigs, therefore examine the rest, and you will find no more odds but darkness stated for light in many places.  
Now here is hope for all that was in darkness— then which the jews was most opposite then, because the manifestation of jesus was fresh before them as I may say, and there was hope of their greater obedience Paul thought, and therefore he stated many invitations that the word held forth dubiously, as the Scripture is all mystery, as I shall open by and by in this little treatise to come to the law Paul our Apostle saith 'tis holy, just, and good, Christ saith I came not to destroy the law but to fulfil by what, by obedience, is obedience the fulfilling the law, then remember Moses my servant, and the commandments I commanded by him as my mouth speaking to you, that is you should obey me and keep my commands for ever: Now let us reason as men, for we understand ever to be always, and we are not guilty in not knowing, but knowledge makes us guilty, for light is come but men love darkness, that is not departing from that, and turning to that, light points them unto: Now what have you Gentiles gotten with your upbraiding the jews with their darkness, it preaches to you the greater destruction, for it had been better you had not seen then in seeing not obeying, for Christ is light, the law is light; Now the obedience to these makes us it, and it us, and so an union with the father, all which is but obedience: but to come nearer thus Christ say we, is our rule, which light is truth, the anointed of the father, now if ye walk contrary to his prescript ye are not ruled by him nor by his light, then take your own translated text, if the gospel be hid, 'tis to them that be lost: Now they may in a proper sense be said to be lost, that have had light; acknowledged it to be the light, and they in darkness, that walk not in that light, when that light is utter darkness to themselves, O poor souls I pity you in this that you think you are rich, and need nothing, not knowing you are poor blind, and naked, is Christ your hope, your glorying glory? alas, he is the substance of that lettered name: he commands love ye are murderers, he commands, do work of mercy, how many starve for want of bread? he saith cloth, how many naked? O leave off the name, and in your obedience pursue the thing, in new obedience, by better declarative acts, 'tis a dishonour to name jesus to act in other ways, are these the good works of the gospel that should join & bring in unbe●ers. No, you put them by that would come in, and indeed are enemies to Christ, and put him, in as much as in you lies, to open shame; but you hurt your selves not him; for he is, ye are not.  
Now I come to the jew my brethren according to the flesh, they are dark: light is coming to them, and freedom too, from their outward bondage, to a glorious freedom: Now though there is darkness, yet there is love one to another, if we say darkness, and fruits of love proceed, is not that darkness better than our seeing and doing nothing? Mind that state; well may that speak for them, that if more light, more works; now we run contrary, the more we know the less we do, but to turn to the  difference, that is betwixt these two people so called, that is jews and Gentiles, under which state the whole creation lies entitled, that though men account many, yet to the Lord but one people, yet two distinct, light and darkness, now the jew is the seed to whom the promise was made, saying in thy seed shall all the earth rejoice was this made to Abraham when he was circumcised or before? before, for obedience led him to the act: Now faith was before circumcision, and circumcision was a seal to Abraham of the Tie or Covenant betwixt God and him: now know circumcision was not a vain thing, because it was the declarative act of obedience of the father of the faithful now we own Abraham to be the father of us both jews and Gentiles then if you be both sons where is your obedience to your father, that commanded his children to walk in his ways, and his ways was God's way, and what he commanded, his God commanded him.  
Now to come to the full state of jew and Gentile, 'tis thus the name causes the difference & not the substance; but the maine is, they being not in the being is light is the cause of the censuring one another, for they that be in that being never disputes, for to be is to end disputes; and not to be, is all disputes; So then the shadows dispute: the substance is one and both in one; and so there is union and communion with our God; neither jew nor Gentile, neither circumcision, nor uncircumcision, but a new creature, and this that creates this new creature is obedience: now if obedience be the Tie that is required of all, nay, it was the Tie on your Adam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Hamah which is the same intended, now to be obedient is the restored being, for disobedience cast out, and obedience brings in; here the depth of mystery lies to know how lost? how restored? we fell, we all in Hamah that is Adam, your bible reads it so: now the jews law saith do this and 'tis life, what is the meaning of that? was it dubiously laid down? then the people could not be guilty; but 'tis as the Radaxes are every one distinct and perfect unity in itself, and joined 'tis the fame; so was all Gods declaratives to his people; for people could not have been charged with guilty, but by disobedience, and they knowing clearly the command was contrary to that that they would act, now 'tis properly stated: sed hominibus in se spetiam in regulative sed nam meam orata alvahin obedeunter hosaret ad me mecum, ad me solah sonat and at ono 'pon derah allah nedet ad me male one seraret oloco solam per hoc oli medat in aquiesse: the English: but men in all things would disobey me setting up themselves that I command not, but to obey me in that light I prescribed unto them, but they denied me in all, and so became nothing of me, but rest in themselves, which is no rest, but death to that, should have been life: that is their enjoyment sorrow and misery.  
But you scholars that view my book titled Aurora Tranlagorum: now know you know not my learning, you learn it, but 'tis knowledge and learning; there is learning, I count the parrots learning, that is headlearning, without heart-knowledge: now know when Icite, any Latin, Hebrew, or Greek, or Arabic, or Siriack, or transilvanian, or Muscovian, or Orcadialis, Orientalis, in any one of these with anyone word I can influ the whole sentence, I can impede the whole sentence, or any word in the sentence stating it betwixt two Radical words, in any method I can lessen or weaken the Tie of any Bar in what word or letter or sentence, I please and if you cannot do this, you cannot write true: you know ג gimell is the Hebrew key, kion the greek key E the English Radical, but you know not this method, nor none shall know it, but he to whom it is sent if you were not stupid in ignorance, you might know me, and from whence I come; and my work is the greatest on the whole Globe, for to bring variety into unity; but not to dispute, but to give a state, or take a state, in any created thing or things; in Earth, Aire, fire, or water, Terrestrial, Ce estiall, the influences of the stars: But to the matter of obedience, it is a due unto God, and to be paid by us who are his leage-people.  
Now to consider that disobedience casts forth, and obedience is an inlet to happiness; now see how many pursues the one, and flies from the other; now we are blind in disobeying, and seeing is to obey; 'tis the light of life, the glory of Excellency, the divine truth, the law, the gospel the all required of man.  
Now know who requires it? God; for what? For our good; and shall we be such en emies to our selves as not to retrune to our happiness? O Lord help us we are a helpless lump, a stupid ignorance.  
Now the main difference betwixt the jew and Gentileis, when they neither of them are in light; for darkness dispute names, and take it for things, but to be in light is an end of disputes: for light is the substance and cannot stoop to shadows or notions: Now to be in light, is to be the children of Abraham: Then Jew and Gentile both one; and both restored Hamahs or Addams by obedience in him.  
Now to come to the point of points, nay the primum mobile, is this that causes the fare dissent of the Jew from the Gentile, is the humanity of Christ: now know faith goes not to seek an author, for 'tis the substance and tries all: now let us look into the devinity, and the humanity of jesus and be circumspect that by the one we confound not the other: 'tis a mystery to this day, the Apostles they could not reach the height, and is it so easy to us that are blind to them?  
Now Christ is the glory of the father; by him created he the world; he is the life of the world; without him made he nothing that was made: equal with the father: now I deny any man can reach these, or any one of these; 'tis not what another says, but the matter what I know; now this I know this very day, I have the greatest reach in this that any man on the globe hath; and yet I reach not full, this is the divinity, the humanity is harder to define; now Christ the first borne among many brethren, this text is wrong rendered; for the Antecedent goes before the relative, as hos in patroas in a lagma in a saleph in rem fratris, 'tis in his full intendant, he was the birth of the first brethren know my knowledge transcends the translated copies; as I shall shortly show in my next book, which will be the Elementary alsabs: now I shall cite a cite that was never cited yet: he was the first in the first trine interceding, you understand not this mystery, he was the anointed of God, that text holds pertinent to the state, but not rendered in full; but I pass that; he died for us (saith the text) that text is falsely transtated from the very root, and another thing stated, for the thing intended; the word in the true orthodox is these, ver non homo sed in loca pancaveret a man not a man but in place of offence. Now look I beseech you all into this dubious text, and conclude not before due examination, that text stands in entire latin, and admits of no adjunct of any other language: ye have your derivacy from the greek, that hath violated the intended mystery: 'tis derived from this essency in the greek ous te annagramon in sem seala alar ophone adriei sebat, this is the true greek intendants to their state, but 'tis true wrote from the Hebrew Radaxes as is here inserted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I peat that last for your nodification; but Tread without it, and never use no broken, patched, pieces of Radaxes to insert I know not what as you do constantly; now you may lay on the same burden again, and dispute for it you may, know what you will find in me, though I cite no more on the affirmative: He sitteth on the right hand of God to intercede for us; is not this open to the world what is made here? but I pass till time, that truth may take place; while then I amsilent: though I know God wilconfound all men; that the glory may be unto himself, not by might nor by power, but by my word will I overcome them saith the Lord my God.  
Now if light be come from heaven to light the dark corners of the earth, let us rejoice and give glory; for great things are at hand, do you think it is in vain folly that people run to and fro in this City crying woe and vengeance, I myself was forced to go and cry in the streets, woe unto this bloody City it shall be destroyed; but because vengeance is not executed suddenly, therefore are the hearts of the sons of men set on fire to do wickedness; though we declare a time, and the time come not, know it effects its own end, and the wicked goeth on more wickedly, to make himself fit for the slaughter; we, sit down and acknowledge what is truth is Gods, & that that is the  is our selves: & we are silent till the Lord appear to refresh our fainting spirits.  
Now to come to this state betwixt jew and Gentile, now the humanity of Christ it doth stumble the jew: now let me speak; the humanity hath been so handled with humane hands, and heads that it doth in a manner darken the divinity of Christ, as I could show in divers places, and confound all, and all men, I weigh the Creation as a feather in the divine mystery; for I am the Lords gimell: scholars you know that unlocking, and locking is all mystery in the whole Creation, and none reaching me, if they could I was not fit to be the Lords Hi-priest: now the jews stand off through you Gentiles disorderly walking, now where so much light in words is acknowledged to be, and such fruits flow, that light for the effects are the declaratives of our inward root; for by their fruit you shall know them: now to give a declarative of that that should be the Crown of a believers acting, truly I blush and am ashamed to declare it; because if the power that must bring in the jews where not stronger than that power of darkness that rules in most of you, I should beat them quite OFF, but they are grafted in by the power of the Almighty, and that engrafting shall appear in glory to your shame, that seem, and are not; but are of the synagogue of Satan that deceiver to deal plainly with you who have been the great professors, how are you fallen? How is your glory turned into shame? nay many of you (I may say) are unmanned; this is strange but will appear too true in the incluso; Now you are falssifiers of covenant, ye are covetous oppressors unjust, having respect to your selves, unrespecting all others; ye are adulterers, and whore-mongers; nay unsatiable, worse than beasts; O that man should so fare unman his noble spirit! that his declaratives prove more ignorant than a beast; nay many of ye will plead for it, I say, as ever I said 'tis lust, love is love, whose end is love: I shall declare two points to try this by as I have ever affirmed the same.  
First O man I speak to thee who art the head, thou art the male, thou comest to the female, and through thy persuasion thou bringest her to thy will: what this will is, love, or lust the effect I commit to judgement betwixt me and you; having attained your will, she is made thereby uncapable of an outward substance: for very food she hath not, you to another and more, and bring them to the same incapacity, and never regard any of them at all; nay steal from them, you love, you say, so well, and deceive all that trust you; and this is your practice; doth Christ set you such example? or his ministers teach so? now to make your acts love, you ought to want your self, that the necessity, thus laid on her might be relieved; for did ever man hate his own flesh? Judge ye what I say: now your answer is all is good, and all is God: let me make an in let into that seered conscience, & weighye with true weights, would it be good for you to be starved to death judge ye? That thou wouldst do to thyself, do to another; this is love; the other is lust and this is the whole required of man, O this English OF doth all the mischief in the whole tongue, it is as bad as the greek Y: they be two lying words holding dubious varieties.  
Now to come to the nisity of distinction in this false word, I take this state to state it in: God is good, & OF him are all things good, that word is a , that OF him in that state, the true state according to the divine intendant spirit: You had thought OF should have been placed there, but it would vilify the intendant: now OF God, is nothing proper to his divine being; but in God all things are, and by him all things consist, and exist, and in flu, and are impeaded by the same power here stated: now you that say all is God, and all is good, in God all are good, from him the same, but this doth not reach your method; nor you: but OF God you and your method is not; now the state is contradicted; 'tis your true emblem, for you are a contradictious generation; your fathers were bad, that was the Antinomian, against them Policarpus did inveigh; but ye are worse than the worst of them; for ye by consequence make jehovah nothing at all but a dead idol: nay so I may say with reverence to his divine majesty, you make him your stalking horse; that is you show him, to betray them that look on him: that is the poor innocent; he or she is devoured and destroyed by you: this I know: but to the nisity of distinction OF, 'tis certed for a negative, and is understood an affirmative, and here is in these two letters a mischievous mystery; wounding when they are intended healings Now of God, and in God, are two distincts as light, and darkness: now to say, to be in God, is proper; but to say to be of God, is improper; now to bring the nearest relation that can be stated is this, God is the father of us all, that state is nonsense and a ; as thus, God is the father of all, that is false according to divine writing: for as God is truth, so all must, every letter stated, and syllable, word and every conjunct, and adjunct, conjoined, and adjoined in meeter and method: alas men blind cannot discern colours, nor humane learning fathom divine knowledge which is knowledge and learning, is a  without the foundation which is God himself, now to show the full face of this dubious constellation that is (of) you would think it quickly done, that (q) is another of the duplexes to be cast out when I come to my main work, that is the translations of the hidden truth that lies vilifyed in the  which is the greek tongue, now our forefathers desired, but no man was found worthy to open the book, but the spirit that indicted it: if the spirit of Jesus or jehovah be in you, he is the expositor of his own intendants intended in the divine and sacred evangelical expressing in almo Bonoso almare rogel ophronorico ab se sola amantur albo boano so on abcissere nos peca oet nedet almahosanneh alujah hah eli lo mollodinei el le avellet ad me hosaret peco oli bedeneret: the english of these five languages cited, & all composure inunionsunion.  

The hidden depths are open making  
to raise sleeping men to a waking,  
to raise them from their security  
and scale their eyes to see eternity.  
And that great deep revealed to them:  
that troublesome mountain, and hidden stem.  
that star of glory in the sky  
that's buried by man's incredulity.   
Now to state the thing that is of; and (In:) oF, is aquiet asseveration from any intendant, as of such a thing, such a thing is that is proper; for, to say that this thing is or was of that thing is the negative, denying the afirmative, so by consequence nothing at all but nonsense; God will not be spelled so: thus to say this was such a man's son 'tis proper, but to say this is the son of such a man; the first denies the second, and so no conclusive can be made: Now to you Antenomen, that is your name: proper 'tis to you, for by acts men declare, and your acts declare you to be the worst of beasts, wolves in sheepsclothing; now you are of God, but not in God: now to this you say, all is God, and all is good; how will this hold with your actings? thus you may say wickedness is not of God, but by him 'tis suffered, or else you could not have a being: now God is good to all; 'tis his essential being, he must cease to be, if he cease to be good, this I grant you: but what will this help you, nothing at all, but load you the more; that God is good and hath commanded you good ways for you to walk in, and a declarative of that good law in you, being Gods, aught to be expressed by a good warrantable walking before this good God, or else you are found fighters against your own mercy: so much for that second : all is God now here the point stated is more curious then oF, (and IN) thus all is God; 'tis true in one sense, but your eyes reaches not that centre: for your eyes looks downward, your actings declare no less: properly and essentially all things are God, for from him all things are and came, this I grant you; but this I deny you: your carnal reason is of and from yourself, as you are an essential, being from that essential, essentially descended: mind I entreat for the mystery is great, now from your essential there is in you, desentiall, desentives, in concurring with that that is not, or with that that is truth; now the state is fixed on its peremphisis; now the query is to be resolved; for these things am I sent forth involved in humanity, and not humanity but divinity; not mingling with humanity, but am in my own divinity entire, free, absolute, unnecessitated, yet acting perfect truth itself: Brethren here I see something to high for me to understand: I say, as I said before, I am but pen to this anointing, the more I see the appearance, the less I am in my self: O Lord strengthen my humanity for thy divinity is a burden to me, and causes my humanity to waste in tears continually: Now you Antinomians, you create to yourselves a : and that you deify as God, and it is let in the seat of God, and is not God thus you say God is good, so say I, but go to distinctions to distinguish to a title, and you and all shall see you are nothing in God, but of God, and by God you are suffered in your evil ways; thus God's goodness is nothing to you; for you take a goodness to your selves, refusing his goodness; and choose you one of your own as I will declare: for the point is wondrous great, and a gulf swallowing many, and more will follow, that seeming pleasant paths, but they lead to destruction; stolen bread is sweet, but bitterness in the latter end: now to your created God of your own making, did not they in the old time worship stocks and stones? do not you Gospelers worse? for you worship the Devil for the spirit of man is a Devil, and ye worship that; thus you build your foundation, thus God is good, and all is God, and we may do what we list; as we live so we die; and come forth into other things as grass, Roots; who hath deceived you? 'tis the  in your right hand, and ye will not know it, because the knowledge is death to your present enjoyments. O that you would hear and return, why will you destroy your precious souls?  
Now your being is of, not in God, but by God, not from God, but to God; you shall be subject to his aispleasure, you that will not obey, shall obey by force, for God is just, holy, and good; Now to let you know that that cloak of Antinomianisme is well wore, 'tis 1245 years old, it hath been turned by Polycarpus, and yet it is on again afresh, and new trimmed, that it is better in show, and fuller Napped than it was at first; for it took its being from a Clothier in Armenia, and so to Germany, then to France, now England swarms with Cloth of that colour (Of) will hold in that state.  
Now to come to the close of this point, it is this, that you are the name, and not the thing, and ye are both name and the thing; and that is two lies in two states: thus you are named Professors of the Gospel, that you have the name, and are not the thing, that is one Lie in that state; the other is, you are the name Ante nomen, and ye are the thing and name: now there is two lies in one state, because the name is a , and the thing a , and yet both the name and the thing hold the intendant intended; but it is a  in the foundation, and then no name, or thing can be stated, but must be as the foundation is: so much for you Antenomen, or Ranters, all one in the root, though you branches look one divers from another, you are the same in your structure or building.  
Now to the Jews, you rest my brethren according to the flesh, you rest in your observation; now your observation to rest upon is, to make that rest unrest to you, by resting upon that rest which is not true rest, and by consequence no rest at all: God is your rest, and no ceremony is rest, but unrest. Thus if your rest be in and upon God, than you rest in obeying his Commands: but Moses my Brother (I own him now) in what Hieroglyphic state I writ, I know, but 'tis hid to you, he said, if you obey the Commandments, which the Lord hath commanded you, it shall go well with you; but if ye will not obey my commandment, than I will scatter you: Now my Brethren, I that have been scattered with you, am sensible of our estate. As the Lord hath shown me my Radax was Aaron, Moses his brother, the Lords Priest; then Zachariah was my Radax, whom they slew betwixt the Temple and the Altar; after this I was carried away with Jeconiah into Babylon in that seventy year's captivity, than I was Priest in Jerusalem in Hosha my Radax, and continued in the Priest's Office till the second Captivity, than I was carried into Egypt by Pharaoh Necho, and returned with Zorobabel in the time of Salmanasser, not Jeconiah but Hosai; but the Hebrew is translated wrong in that state, as I shall make appear when I come to unfold the patched Translations, vilifying some Genealogies, and Deifying some, and some left quite out, that are extant in other Records in the Eastern Countries, as in Media, Persia, and Egypt; then into Captivity by Titus Vespasian, and so to Rome, from Rome to France in Charlemaigne, from that descent to Henry the seventh, that was true Heit to England's Crown before the conquest of William of Normandy, as from Saggus, Henegist, and Chropher, that is a proper word, and pertinent to the intendant in its proper tongue: yet beyond all this, now you will admire, and count it strange, now the end will make the tractate declarative, assume of these things, let me add one I enjoy; though I was unlearned, all languages under heaven I had given me in seven days space; this is a miracle in our days, not to take up your thoughts: thus, when God had a mighty work to do, did not he fit men with abilities, endued them with Power? Did not the Apostles at being called, speak with new Tongues? now ye Priests my Brethren, if you Priests, I much more; for unto me is this grace given, that I should unseal the hidden depth of depths in all mysteries and all knowledge: but I am a child as yet, but with my weakness I shall be wise, through him that hath loved me with everlasting love: Now ye Jews, my Brethren, for our disobedience the Lord hath cast us out of our inheritance, and our glory lies in the dust, and poor Zion, for whom my Soul is pained even to death for her deliverance. O God remember Zion and Jerusalem that thou hast chosen, Remember she, O Lord, is desolate, and her children in poverty, and captivity, confound them that wish her hurt; and O Lord, bless them that wish her welfare to restoration. O it had been better we had not known, then that we should not enjoy: O God, the Children are come to the birth, and there is no strength to bring forth; Our eyes are unto thee, O God, and in thee, and from thee, and by thee shall we be restored: O all ye people, behold whose sorrow is like our sorrow, we have been in captivity so many hundred years, and all rule over us, and oppress us, what was the cause of this grievous stroke? it was Disobedience: You disobedient know God is just, if he cast us off, how expect you to stand? Look, sin is one and the same, now God is making inquisition for blood, this I know; what the effect will be I know not; but thus God will repay in wrath and sury: I see a black Sky, where that Meteor will dissolve itself into the terrestrial Orbs, I imagine; nay, I know fall it will with violence to consume the lifted up in pride; but our deliverance is from God alone: now Brethren, know we and our Fathers have done wickedly, and transgressed the holy Covenant: now what is the Covenant? 'tis Love, and for want of Love hath this great evil come upon us, as we may with sad hearts, and sorrowful spirits set to our seals; but I look fully to see Jerusalem restored, re-edified; for God causes not this Learning to come forth to be preached in another World: Woe unto the inhabitants of the Earth, for a fire is a kindling, and the flame will not be quenched, till it effect its end: for days of sorrow and mourning is at hand. Now John in the Revelation writes, and as it is translated, saying, The time is at hand, how many hundred years was it wrote, that word is Truth in his Radax, for it is the present tense stated, and holds ever and all ages, and times, for at hand is: they looked for its appearance, and it hung, and doth hang, like a Comet in the Air, attracting the Eye of all that pass, that Species being a Watchword to them: now this word Eusebean is the ancient Greek word, or radical expression of some event dangerous in its adherents or dependants, as to say, the destruction of this or that may be, nay, will be, the destruction of this or that: so Eroclidon is the same in effect both Greek Compounds from the Hebrew radiases, holding the same influ; but Eusabean is the proper Word, as thus, 'tis Radaxed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Eroclidon is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet here is the odds, the one admits no adjunct, and the other doth in its defendant ittere, there it admits a connection, and may be impeaded there, and the T Y lessened, which Eusabean cannot, because 'tis barred in Sambah, or Samech, being the full significant in the intendant state stated: But to come to the Divine Story, which is Christ in the flesh, seen of men, received up to glory: here is in this the whole inklu of the whole Story, what Christ was he is, now what he is, he was, and ever the same, no less he was, he is, and to come, the Father, Father, Father's glory, he is not dead but risen, a resurrection daily, hourly, when he was in the grave, where was the life of the Creation, sem in loco asaphet, El doni aberet in loco tem deni aharet, ad me inter perati alvah in sabat, this I english not, non quia pecavi: sed, but the people cannot bear it, it confounds the weak, & shakes the strong; sed sum in loco olva in latinam ad re quia non habuit, se in operis salvah heni tenrei vele nec amico oli bene dere ad me allah sola malta alsial add me mecavi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  plecavi ad me inserta alvah ola denet amo oli benederet lama absane in so operati addit verat alma, the divine Mystery is a sealed Book many times to him that is Pon-Man, when I writ, I have no knowledge, neither behind nor before, but the word that comes, I haste to be rid of, for 'tis not like writing a Letter, and thoughts how to contrive, but it is it self, expressing it self, through this vail of flesh: Now to give the state, and take the state, I will confound the whole Earth, not I, but the Light in me, to bring variety into unity, and unity again into pure variety: Now the divine Vision of S. John, that word is not well pleasing in our days, the thing intended is truth, than it may plead privilege for the same, but his mysteries are various in themselves, and in translating they have made them more various and doubtful, as in this place. The Godhead bodily, and divers such metamorphosed things, I cannot tell where to begin, but take a say to show the whole: Now I desire to know what is meant by the Godhead bodily, from whence comes this Monster, the Godhead bodily is absolute blasphemy, the Text ought to have been rendered Evi en sanet arri beneal altar in ago asalet man, the English thus, the Deity is not confined, nor cannot be limited, then how can it be said to devil boaily, when it is in all bodies at once, and one time, and always the same, and yet not bodied? The Deity hath no body, 'tis spirit, any 'tis life, and life is not body; Doctors what say you? this calls for your judgements, the body is a body when life is gone, and life is life, the body nothing: Now life is the spirit of the spirit in Man, and not Man, nor of Man, nor by Man, yet the life of the life of Man, this is a glimpse of the Divinity of Christ or Jehovah, or Adoniel, or Aloah, or L, or Jah, or God the same all, all the same, and but one Name, One thing tendered by these distincts: Now the next, He was born of the Virgin Mary, how comes this from the Greek Abadonisme? how can he that created all, and is all, be humanity, and born of a woman? that woman intended in that state, is not known in that state, let me tell you that woman is Hevah, that is, the Weak Creation in Man, and all things, as Paul saith, the whole Creation groans to be delivered, the very Beasts groan for a deliverance with us: A Virgin shall conceive, the Text saith, but 'tis a Virgin shall bring forth her firstborn Son, what is this? 'tis the birth of God: That (of) bears a right state there; now I am forced for your understanding to write (of) but the intendant is contrary in me: Now what is meant by the Virgin and her Son? In sentarie Octabris in se sola ad me, they shall call his name Emanuel, that is, A Saviour, I grant all this; the seed of the woman shall break his head, and he shall bruise her heel, what is this? allusive to the same state, yet nothing to the Greek rendered Translation, To us a Child is horn, to us a Son is given, I deny the Minor, and grant the Major, this is a strange state, when the Major includes the Minor, most times thus, I open, sed pars & partis in partis in sepe locat, thus, A Child is born is granted, but not the Songiven, A Child is the infant birth in the spirit of our spirit, which is Christ, or God's spirit, or unction, or anointing, that is, the Virgin shall conceive, but the word is A Virgin shall bring forth a Child, which Child is Love. To us a son is given, how? because he cannot be parted from himself, the Trine must cease operation, than no Deity, thus God doth deliver us by the influes of himself, and so doth awaken us to the resurrection of the just, made perfect by his Resurrection in us, is not the Child the Minor? no, 'tis the Major, and 'tis all, for a child is a son, and a child, and the child stated in that state includes the son, so the son is but name, the substance being in name and thing, cited in the same state, now the Major and Minor are both one & the same, no one or other, but both one and other the same, he was anointed above his fellows, what is that? He received a fuller measure than ever any did, or shall do, how was that? God gave it to him not by measure, this is a great mystery that is, not known to this day, the Apostles knew it not, as I am able to make manifest. Now know the Spirit is not measure. but all beyond measure or comprehension, this reaches not yet, God is God, Christ is God, the Spirit is God, and God every where acting forth as he pleases: Now not that the body of Christ was more, but that God the Father did reveal the light of, nay himself, through that vail, more than any to that day: Now God is (A) nay, the Spirit, and doth declare himself wondrous ways, the whole Creation is but his unfoldings of himself, in his varieties, and his clothing himself in the creative in their creatived estate: Now afterward I shall unfold the humanity of Christ in some other place or book, but 'tis not pertinent. Now I can say what you say, and you understand not your selves, nor the intended mystery.  
Now concerning the Greek tongue, that is our essential essence, 'tis the Abadon, that Saint John saw, that Destroyer that risen out of the bottomless pit, that is, the heart of Man, for your Philosophers and Stoics were very curious in new coining new words, and nice Syllogisms, whilst they lost their old stamp, for the wisdom of man is enmity against God (as Paul well said) but that would not bar them, for invading and entrenching on, and into the truth to make an inlet to their coined invention and nicety, in full, they turned their glory into shame, for they have vilified the truth, by making it to bolster vy their inweaved Lie into the truth named. Now here comes the birth or generation of deceit in their forged Dipthongs, As ae, ei, oa, au, el, vieii, etc. Of this sort is to sound two in one, one in three, five in one, and from this invention came the Now Logic, to prove that that is not to be by rule and consequence, and to prove that that is not to be, to be by the same rule or consequence, this is Logic; but now 'tis high Divinity amongst us called, but call is a , and so is that bolstering Divinity: Now know I will not read any, nor look on any books of Hebrew, Greek, or Latin, or read any Father: Now I cannot work at all times, but when the Spirit will, I need no Authors, for a thousand or five thousand years, I can find Authors. What is hid from light itself, remember I said, I am but the Pen in the Spirit's hand, so as to say, I am nothing, that is, Man: and man's, that is, at man's command to act when he will, by that character you may know it, that it hath its own stamp upon it, now 'tis not so with me, sometime an hour one day, two days, three days at this time: Now I have been desired to speak to baptism, and this Text stated, Go and teach all Nations, and baptise them in the Name of the Father, of the Son, and of the Holy Ghost; to which Text I deny the very being in Baptism named in his essence, that Text was wrote in Hebrew, only a collateral Word was Greek, to lessen the Tie in the state stated by S. Mark: the Radaxes in that Text is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Radaxes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebraically cited, there is but one impeade in the whole state, which will not admit admit of any liquid substance; the impead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caf, Now than you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Impeaded, by reason of the TIE at his sole, that is a proper-word, and radically expressed; to let you know 'tis Prin that is Arabaically wrote, to inlet the Greek Kion in, to lessen the strength of the tied TIE, to make an harmonious composure or assent in consent, radically examplifying: Now the simblim or word derived from his Radax, is Thufali ol obenen in se okorari abbah absaet; the derivasi is in English, Go teach the people my knowledge, or knowledge of me: Where is there any bottom for Baptism to stand in this Text? but it is translated so, and a custom; Doth Knowledge stand on Custom? no; Learning doth stand on custom, for Learning is a , and so a custom, so a custom to Ly and Learning both; we having Truth, need not go to see what another hath said or doth say, for truth is the thing in query, a shadow and nothing; John baptised in Enon, and who? Men and Women, Believers; what is this to Infant's baptism? nothing for you: well, to that I answer, if all then, but not a rest to rest on, but being in faith in obedience to that, if it be moved within, it matters not; but the state now and then was different, and will admit of no composure; for theirs was in the womb, ours at the last breath: I writ strangely, but it will be true, for the Lord of the Vinyard is coming to call his servants to account for the Talon delivered, and not being faithful in the thing, only holding a Name, and that for the cloak to eflect an other end; he condemned this, I know he will give his Vinyard to another people; and this is the Mystery opened in that Parable: now what availed the Baptised at man's estate? In John's time they were Believers, and to Believe, is Obedience in Love, and that is Light Eternal; why they must be Believers, else non baptizatus, in re locat ad me nullos in rem pacuisse sed volemus in tertia loca ad meam in trinas personas aluat adoramus in pacuisse velvat: The English, Not baptised because they did not believe, but baptised because they did believe Now then, they had not such a measure of headlearning, nor tongue equivocations, but in the innocency of their spirits submitted to the command: Know a Believer must be an innocent harmless man. Now know I can read a negative derivacy from an Affirmative state out from the same Radaxes, by the collateral conjunct, and adjunct: now you admire I render not the Word as you do; thus every Latin Word holding the same signification, thus I show you in two words (said, but,) this is quite another thing, in another thing stated, (si, if,) 'tis glory in another state, as treas personas, three persons; you see it is not named at all, not because I know not as you know, but because I know the Truth, you have the learned , and an old one, now I can influ in the least compound, as see, or impeade or lessen the TIE, in rendering the state stated: But now to Baptism, thus, they were baptised, to what? to John's Baptism, nay, to believe on him that should come after; who was that? that was Christ, Life, Jehovah, Jah; this is but name, and cannot confer the thing; the thing is itself, and the name is let down to hint us of the thing; as that Text rendered, There is no name given under heaven, that we must be saved by, but the name Christ Jesus; I say it is false translated in the intendant in the Spirit (Of the Spirit) I speak your word (of) the true meaning of the Spirit is, that they should believe in God, believe in him that sent me? Who was that? The All of all things, so it is things the Spirit rests on, and not names; for the name is not consistent with the thing, but the thing is the material in all, of all, and by all that by it gave a being to all, therefore is all, to that all be glory, Amen.  
In truth Baptism was a seal of Fellowship, and no more, and that is all it is, deify it as you please, not that a man is better or worse for it, or without it; Paul saith, Circumcision or uncircumcision availeth not, but obedience in love is the birth of God: To that Child the reward of glory is promised, and no other thing: To be in love, is to be in light; to be in light, is to be in God, Amen.  
Polycarpus in his writings he wrote hierogliphycally, and ye read it literally; How say you, can we do otherwise? no, 'tis true, he wrote by light, and ye read with spectacles of your own making, so you see not his scope: He was an Historian indeed, but he was Divine as well as Humane, as his Citations will manifest (that were his) but I deny you to have his words, for they were pressed out when your Fathers fell a Printing; for ye printed out the true print, and put a base stamp of your own on, not in him alone, but in Augustine, and Jerome, and all the rest. Now you will say, this man is well learned, I say in knowledge, for say you, he knows the Fathers: To that I answer, I know the Fathers, and can cite Authors, and their word in any tongue under heaven, yet never saw, nor read book in my life of them, nor any one of them. Now you admire; to take off that admiration, I answer this, What is hid from the light itself? Know but that short state truly, and admiration is gone: 'Tis for want of Knowledge ye admire. Non sum in Re ex hock ad meam in sola mem derata alvah: I am not in this matter to my own alone, but to you are these high things sent to enlighten you. Now light is come to this poor wearied Nation, and from her the Son of Righteousness shall arise in full lustre to the whole earth; nay the Declarative of Truth from the Radax itself, but for the sake of the cast off Jews, as you say, but Arise and shine, for thy time is come, thou poor Shulamite, thy God will adorn thee with glorious Majesty, as in thy Virgin days, when thou wast the beautiful Queen, and Princess of the Provinces, when thy beauty was fresh and delightful, and thy glory did atract the hearts and eyes of the whole Nations, when thou wast chaste and unspotted; but thou hast fallen from thy first love: for what end? that thy fall might bring in others, and a far more glorious resurrection to thyself, and enlighten the whole Earth with thee: They shall come from far to worship in Jerusalem temporal: for that state of coming can hold no other sense but Men and Women, to the House of the Lord: There is neither Mule, nor swift Beasts in the Heavenly Jerusalem: I Theaurau John saw and beheld, but that state to express, I am taken with the inravishment: My Spirit will not keep centred in my body, for the out reachings after that glory.  
O, O, O, For O it is Devicie Devinam in Tranlagorum in Evangelorum in se vose non hominem sed Evangelieficalius in re, ex re, id re negat, O vale, O vale, O vale sed enim tempus quia resurrecksit ad se in meam oculous ad celum satiatam ad me non locat verbus sed Devinam est, est, est, O no other Heaven I could desire, so I mightenjoy but this rapture I am in at this Writing: O terra, O Terra, O Terra Abballa ad me sed estemat te Skubulo oreat in se: Now to come into Hell, which is this Earthly prison, oh how have I lost my enjoyment in heaven, and Divine things? O that there were no place but that: This is error, peccavi in this, because I see the state stated by the Eternal Being enim tempus.  
But to come to the dry bones, the Jews are intended in that mysterious alluse for are they not now at this day bones without flesh & scaterd th' earth over? Have they not had the evil Vials of wrath poured on them? and shall not the good promised be enjoyed by them? surely God is just. Ye Gentiles love the Jews; my Brethren, ye Jews, love the Gentiles: do but this throughly, and then neither Jew, nor Gentile, nor Gentile, neither Jew, but both one in the Unity of Love, which is one Spirit, and both one in the Father; this is the resurrection from death to life. Love, love is God, God is Mercy, this Mercy is tendered to all: The Jew a name, the Gentile a name, but love is that that unnames both, grafting itself into both, to bring both into it, and then is written this new Name that no man knoweth, but he that hath received it, which is Love: My name is John, the significant is, the Dove; now the nature of a Dove is Loving alone; alone is one, that one is God: The Dove brought an Olive leaf in her mouth, as the Story saith, what is the thing intendant in that Hierogliphyck, for an Hieroglyphic is an Emblem of somewhat more than is expressed in that semblance, that semblance cited is to alluse to somewhat more significant: F is imperfect, and to be laid by when I writ the Divine Mystery; the alluse in the Dove and her leaf, was not I think it was so, but I know it is so: Think is a ; Truth itself admits no thoughts, the Dove to Noah, his name was Holah, that signifies highly beloved; now where God loves, it is perfection, and his perfection is not spelt by or with a false Name: Can Truth itself cite false names to illustrate the Truth? no you are deceived; now Noah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is perfection in the last, and imperfection in the first; the TI in R Hettau is imperfect, now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them two you cannot spell, because it is perfection, they will bear it in one and in both, as thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Man in his perfect estate, or Man refined by God to himself: this is worth the deepest Judgements looking into and upon: Now the Dove that then was Hieroglyphic, was the semblance of God tendering nay giving himself to the people; the leaf was the peace that the Manhood had destroyed, yet he would restore it in himself; for God made us strong, we became weak; he causes a resurrection in us, that is, himself arising and subjecting all things in us to love, and that love is God, and that love begot us at first, and restores us in the second, and brings us into the thira Person in the Trine. Now that word Trine is somewhat strange, but it is the first, second, and third state, ▿ of the Deity, there is the Trine in the Humanity, and the Trine is in, nay, is the whole creatived Creation; the Father, the Son, and the Product, that is to say, the Triplicity, or three Persons in the the Trinity: Now to know these truly, is life eternal, for true knowledge is to be in the Trine, or else not knowledge, but foolish learning. Now know, knowledge I honour, Learning that is knowledge, or else I should dishonour God himself, that is knowledge and learning the height, and for teaching and communion I honour, and fellowship one with another I honour, but how far? for knowledge that is learning it teaches, and them teachings is actual distributing love, the fruit is in its effects; now this is Truth, now teaching as we teach, for to teach men to set up ourselves, is teaching without knowledge, which teaching is a , and not the thing; for mind, most of our Teachers teaches us themselves, and not God, or teach us to themselves from God: I do not say nor intent all, neither would I have them that are not to claim to them by this a privilege where it is not intended, for know you, I know you to be a subtle generation, ye Priests, my Brethren, I acknowledge ye to be my brethren that be in the being, that's love, hold one more, that is love that declares itself by compassionate distributives, tives, tives. There is in three perfection: now I read Hebrew to many, and ye are but essensed men, but I will give you a radical expression that is in James his Epistle; He that sees his brother in need, and relieves him not, how doth the love of God dwell in that man? that man is a , his Religion is vain. What a net full of Priests and people catched at one pull? Many of these pulls will leave but few, that I shall see clearly, that many are called, and call, but few are chosen: Thus for teaching, and they themselves in the being: These are they that cause the way of Truth to be evil spoken of, but it is in an evil way, pretending God, and teachers in that good way; know, a good way cannot be taught, it is itself, and teaches all; I am the way, He is that, why? it is Truth, Way, and Life. Now the learned must be condemned, for learning them, they teach the lesson; and the Priest blamed, and the people not excused; for know O man, within thee is that that doth condemn thee; not for that another saith of thee, but for that thou dost thyself: let me tell thee, that if thy knowledge were to be got in and by another, God could not condemn thyself; for, thou hast a knowledge what to do, nay ought to do, and not for doing that that thou knowest and oughtest to do, for that comes thy just condemnation; so it will not excuse thee to say, such a one taught me, no, no, thyself condemnest thyself, Witness, Judge, Execution is in and within thyself: Teaching, Communion, and Fellowship, is a threefold cord, have one of them in truth, ye have all, they are inseparable companions; it is unions unity in its own variety, it is the Deity itself: now to this I add this motto, To be in God, is to act in love, and he that is not in love, is not in God, neither hath known him: now know once more, I can speak truth, if myself be radaxed in the truth, but I cannot confer truth to another; take heed you do not make an Idol of dependant hearing, more doing will be more answerable to our profession, and less hearing; yet it is clear most of us never heard in our lives, for actions are declaratives whether we have heard or not: you say such a man or woman is such a man's hearer, or hears of such a Minister, if he a Minister indeed, thou dishonourest him, and the Gospel, as ye say, and thy actings make him and it a , for God who is light and truth, thou settest up a a truth contrary, and not that that he delivers: Actions is true declaratives of that that is, and that that is not, for if ye act righteousness, then are ye the children of light, or else ye have not seen nor known light: now you leaders the Priests, they are turned Jews, for say you, the Jews were valiant men, and the Priests most noble and valiant in Wars, as the Story's record: if the Priest Jew, the people Jewish; why then the Jew and the Gentile in this state are one; 'tis granted, 'tis truth in this state, for he that is in darkness, be he Jew or Gentile, in that state they be one, and the whole of the Creation is but one with them, for there is but light and darkness in the whole earth: now to prove the Priests to be Jew's, than they are my brethren, than brethren ought to bear one with another: now my brethren, that state you cannot deny me in Creation, and in Creation I am Reuben, & though he lost his birthright in jacob's story, yet he should recover at his revolution, and first in the trine in that revolution, which the world cannot hinder; here is more couched in this state, than all men on earth can reach out, nor shall not, till time cause the product; but let me speak, Reuben holds his Genealogy clear in pre-eminence, for a daughter of Reuben, what Tribe she matched into, the Tribe lost the name till the fourth descent, the man was named Reuben in Genealogy; and if a man took a Widow of the Rubenite, his children by that woman were ever Rubenites, be of what Tribe soever. Now Judah held thus, that if a man of another Tribe took a wife of Judah, the man lost not his name, but the woman was reckoned of Judah till the fourth Genealogy or descent, than the whole Issue fell to the Tribe the man was on, and remained so for ever. Know by this, I am as I have declared, Recordat de tredesem tribas de Jews: Recorder of the thirteen tribes of the Jews. So now, to take my place by my Genealogy, ye Priests my brethren, if ye be, yet the state is sure in the state of Creation, as afore cited, now I writ to you I must come close, for you are quick eyed, but slow paced in veras; now I state this state, I am nearer a Gentile in practice than you, for I act in love, I plead for love, I plead for reconciliation by love; this is a declarative of truth in me to all; exce meam action is in see in veras veritat as. I writ it full bard in Now to state the TIE that will hold us both and our evasions, that the way may be clear deciphered in this decipheration, that the meanest capacity may reach into, this you say, I am for the Law; I say so, I fay you are for the Gospel; you say so: The state i● stated, both in the state pleased: now to prove myself to be of, is not proper, but in this state it must stand, for the people to understand. Now to prove myself of the Gospel, and you of the Law may be done, but to prove you to be of neither Gospel nor Law neither, this seems strange; but on the event let the people pass sentence: now I am for the Law: I answer, I am: now what is that Law I am for? that must be enquired into: Paul saith, that if there had been a Law given that could have given life, than righteousness had been by the Law: Have you a greater TIE for me then this? The Law is death: 'tis granted, what would you have more? The Law or Sacrifice could not perfect the comers thereunto: Do you understand Paul's word here? 'tis well, I shall open them for you in another place that you know better than this, but you will blush to hear them: now the Law is death undeniable, else it could not make an inlet into a better and gloriouser life; whence comes this original rule, except from this, The day thou eatest thereof, thou shalt die the death? What death this is, must be known; is it the death of our flesh, and of our spirit? It is; how then to give life? to the imprisoned within the spirit in our spirit: What is that? Life eternal; to know him is life eternal: Flesh and blood cannot inberit eternal life, so saith the Text: 'tis true, but this doth not clear the point: Once more, Sin is death, it is made by and of us, for we & it are from God, but not in God; now to state the Law is death, but how? in disobedience, and for disobedience, it layeth hold, & its destruction of us, is to give us a better being: thus we resting on the Law is death, because it is a name of a thing, not the thing, but pointing unto another thing: The Gospel is the same, the name is not the thing, but pointing us unto anothing: thus these in this state are one, for they are both but letteted names of one very same thing entire in itself, that is, God; for saith the Law, Do thus, the Gospel, thus; That saying cannot give us ability of doing, and in doing is the true delarative of that that is done in us; for so long as we say; we are names, as the Law is a name, the Gospel is a name, but doing is the thing; now what thing is that they call for? Love; love why? where is love, there is no law: Love is the fulflling the Law: Love is Gospel itself, and Law itself: why then, where love is, there is neither law nor Gospel, it is itself, and that self is Jehovah; thus are we one with him through love in the eternal Spirit. Now my brethren, to your declaratives, Are ye as ye say? I cannot say it, ye abound; how many in every one of your enclosures in want? this is not love: How many have lost their lives by your aggravation, for your fetching about your own purposes? Have you not said and unsaid? this is not the lesson of Christ's teaching; no it is a declarative of your acts, that that says tongue thou liest: and to the people you have a way, that you will not let them know; for you say one thing, and do another: Is this the light of your Gospel? I desire not to partake with you in this. Now to prove you Jews, that as you term it, is a declarative; well, now to be an inlet into you, one more, this help I give you ye Jews, the Priests were valiant men; now I know not how you will prove, for a coward shows not before he comes to be tried, and now I see you are harnessed with the ancient heroic weapons, whether the spirit be in the cask or no, I leave to time to make manifest: Is this Christ's Gospel of peace? Ye are Jews, for Christ convered none with a sword, to preach to them in another world; I like not that Gospel: but I am afraid that when the time comes you have one preached up, an innocent man to lead up to save you from danger, else you have lost your old trade in all times: if it did well, than the Priest's hand was in it; but ill, that is took not well, the Priest had another hole to creep out at; and indeed, the people in all ages have been set on by you, you clap your hands, & the people fall together by the ears; when they are at it for your quarrel, you will be sure to save yourselves, and clap one another, and by their fall raise yourselves; but God hath cut you in England, but not down: Now to tell you plainly, the name of a Jew ye hate, the name of a Preacher of the Gospel by acts you deny; So now, you are in effect neither Jews nor Gospelers, yet both Jews and Gospelers, that is indeed Heathens; for the unbelieving Gentile is a Heathen, the unbelieving Jew is a Heathen; for there's but light and darkness in the whole Creation: now know that to this great work that God is bringing about, there is many men fitting; as this day from an unlearned man that is in the work, came a letter wrote in the Indian, Greek, Hebrew, and Latin, of which languages he knows not one word, but thus dear brother, and the next is Greek, and so carried on that his name is not to it: Are we thus, and the world asleep? Sirs, the day is near, Return, why will ye die and be destroyed? When was the like in the whole Creation? not since the earth was; there is like to be the greatest overture that ever came unce men inhabited the Globe; the great day is at hand that was prophesied so long ago; The Earth shall burn as an Oven, and all the wicked and ungodly shall be as stubble to this flame: Consider all ye prova that are lifted up and forget God, he's a coming to take vengeance on all ungodly men. Alah alamanach, alvah asanah ab si Herocloch absalamons in somanu in arorarum solamana acklah abdonarielalo sanatar alma roi delit meco: This is wrote in the Tartarian tongue in the East Armenia from the Hebrew Radaxes, the third descent in that language from the Creation: Salu ablah vocoalis: High woe and alas is fallen upon the Inhabitants of Oppressors, for Jehovah will thunder vengeance in a flame of whirlwind, on and upon the rebellious sons of men; for iniquity is great before the Lord, a consumption is coming to consume all that is not. Now I beseech you, some of the words are brought down to your understanding, that are more properly rendered in its own sense, but them you could not understand; that high woe, is the cause of man's alas, as he is flesh, for the affliction makes us cry is fallen: you may say, if it were fallen, as you say, we should see it: God's decree is done, though it fall not many years after. It is, that is, it is decreed, 'tis fallen now, for Jehovah will hear: 'tis the present tense and the furture tense stated; thus, to make it good; present and future are all one to the Lord, but the present is stated, It is; and the future impeads the present; this is the reason; 'tis for the chosen sakes they know all, hearing this the decree is sealed, and it is his mercy in withholding his decree, while his people is gathered out, for the spirit that speaks to them, is the same with it that speaks; as Christ saith, My sheep hear my voice, but a stranger they will not hear; to you it is given to know the mystery of the Kingdom: now know all you that read this book, it is a miracle that a man unlearned should reach such a discovery; I answer again, what is it that light reaches not? Once more, I am but penman, and to think any thing of me, you do me wrong and yourself, if any thing you retain or admire, return to him that it belongs to, that is, my God: and if you see your God; to him be glory, I am his, and your brother to serve you in love, which is the Gospel which is Christ, which is God in the Trinity in Unity, worship him alone. Now to come toward a conclusion, for my appointed time of three days is out that I have been a part from men, and wrote hard; now beloved, I shall show you my method in a short scope, for my time is God's time; not when I will, but when he pleases, than I writ: Now I theaurau John show my heart, John is the alluse in that name: that name God gave me by voice, saying, Theaurau John my servant, I have chosen thee: judge by this book whose I am: But for John, he's a Dove, he's the beloved Disciple, the highest for mystery; what is all this? 'tis love; what is love? Love is God. O I could dwell here in repetition of these words, Beloved God is Love:  

So said my Brother John, his Eagles AY,  
Had the high light in the Divine myster ie:  
He from that Imperial Throne  
Declare at the glory of Union:  
O Unions variety,  
'Tis supper, super, super transcendancy:  
'Tis divine, Evangelical,  
'Tis the glory Cilestial,  
'Tis the pavement of our God in glory bright,  
Always a Day, there is no night:  
'Tis Sun, 'tis Moon, 'tis Stars, and all  
This is not half Celestial.  
A greater glory I poor John did see,  
My eye is there, I see Eternity:  
But I poor John in this House of Clay,  
My comfort is, the ends my way  
Unto that glorious Imperial Throne,  
Where I shall reign in Union:  
O than my sorrows then shall cease,  
That on and in me now so fast increase:  
O were not that pitched in mine eye,  
I should faint in my misery.  
My friends, you read these names, to you they be  
From me full words in Misery:  
The highest light, the most in tears,  
Because he's drenching forth from fears.   
But to return, I had almost lost myself in expressing the Sea of trouble I lie under: Love, Love, Love, O my Beloved, how lovely are ye being in love! Why love turns all things into itself; turns hatred, envy, malice, murder, it turns all these, and more into itself; this is love! 'Tis the Philosopher's stone, that turns all into its inclu, this love there is no end in it, no beginning, no middle, no part, 'tis one, 'tis all, 'tis all things; this all, and one, and all things, is God, then to be Gods, is to love; O love one another that this envy may have no being amongst you, nor in you. O that ye would be but yourselves, than you would be love; now when you are not in love, you are not yourselves: Love is the restoration from death to life. Would you have a resurrection? 'tis love, or never, or no heaven; love purchases all, pays all, unties all, and ties all: Love, there is no speaking of it, for 'tis excellency, 'tis transcendent man's mouth to utter, the Evangelical voices are too narrow to express love; I could dwell here for ever and ever, I cannot get off from this rock: Love is the fulfilling of the Law, the obedience of the Gospel, the inlet to eternal blessedness for ever, which without love, no blessedness, but the wrath of God abideth on us for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hosaret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Creation God in himself, and the Creation in itself, and both in himself, that is Jehovah himself in himself, there is the first perfection of the excellency of Hamah, your Adam, that is Man, and all things with him in strength; this is the feigned Paradise and garden in Eden; Eden is false wrote, for the significants, that is Creations, cannot be tied to one place or garden, for the multiplicity cannot be confined to any one place, except it be radically intendant in himself, for his glory he will not give to any other, neither undignifying himself, so as to have his royal pre-eminence confined in any one thing, for you cannot speak any one properly, but God he is one, and all things to him are one, but not so in themselves properly or essentially, but in him all is one, was one, and to come is the same, for Jehovah cyphered is the union his name, the intent of Eden is the same, but not rightly understood, for Eden cuts thus; Eden ought to have been Edenei, Eden is no language, as I have wrote, but 'tis a divine Siphirates of Siphrates, Siphrates them three are the same with Edeneiii, for the meaning of the Eternity operating in itself, then where can any bar or stop be set, for you cannot write an influ with a TIE in the last letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun is a bar in any place except she be the radical, or leader in any state, Henok, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahlu, Hene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ophrono, pallu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philiades oily oko araret alvah dear sem hu hanri alvah pear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ralu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in se sahatt oan verriko bele in hury peata perati.  
The first decipherative is Jehovah: Now all People, Tongues, and Languages, know that Jehovah is all over all, and evermore the same, the beginning, no time; the all, no place, all places in one place, and all times in one time, and that time is the time of all times, and yet he no time; this is he that rules and reigns in eternity: this is deciphered Jehovah his name, & to it obedience is the same. I Theaurau John Tanniour Allah all, hi-Priest send greeting to my brethren both Jews and Gentiles, the perfect declarative of the first state, but no time or years, neither is there time or years with him, that is all time and years, but this is to let you and all people know, that there is now a restoring the people to a pure language, for this thing am I come forth, fitted with light and divine knowledge in the depth of depths, to unseal that sealed book, and Evangelical light that lies wrapped in the womb of the so called Law and Gospel, in se serta resi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obederat alma honasa huli penerati alvah ableuvisse in se locat amarvissem humanet rokoas salah azaret eltah alvah hon ono olephad in se mori melet ori neri maleorei onoriko olo ophons narratus asa sardoas lobcim olet ammi Phikepead ebelleier elma hosai in re meat olko ephrae peata alvah huri apanari in sem tulat in meadti amanet oliko absalem inter amaferet oko asani alvah poi kopo pion inresenalis in re pekat valuah Jahalu pai kautam absemuisse pelet amen oily veat anta onarial alvah allet hoko nederem●● in sem tion valvah pie deneat valko ophinoiei pheredet pelko moneta seab tola mem in si lota phalla in poneie polik a vet dina inter se pokuneri olo bonose seem alvah oily olimalto onori pikuat remi moli poliat nem inteler lota vallalua meat oliriko in lobemus avar●t in si meam in locamus allah value anakatur ablat pheniolue adna apalet homen in teu oat alto mosisere verat adma liel pedi ovouvet odo moli asaderet manialta viat ono ponri opaalet honosoophroriko in laniah mempala verat olo peat salvah eri nedet hen mei abalet hosaret addi melet verko oily milet voko monsa anni pieti pel odi lodeata in ri pei pel pelta tianna mam ori de let adma palu lah atti nedet tuolo omen satar ollo adma osonet pek hosarret.  

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

I Theaurau John the Jew, of the Tribe of Reuben, of the seed of David according to the flesh and spirit, wrote this Book, only the Epistle I wrote not; Now if any man or men be not satisfied in all, or part, or parts of the part, I am willing in the humility of my spirit to render an account in writing; for I have an impead in my speech: and this favour I require, which in Justice ought not to be denied me being the Commoner of England. Now let no man judge this book lest he be judged by the things therein contained: for I am sent forth for the gathering the Jews my Brethren home ye say you pray for; time will manifest it whether it be in truth or not; I know the Lord will gather them, as he hath spoken by all the Prophets, and the time is now come that they shall be restored into their glorious Inheritance in the transcendent excellent stately state that that ancient people my Brethren shall be stated in, even in their own land, as the Lord hath shown me. Once more judge not.  
Blind men cannot discern colours, but the seeing Ey sees all things, as they are, not as they seem; mind.  
Selat ory a saba arry nedat me:  
The Divine light cannot be measured by Human Learning.  
Arry sele oily sapuit nedat mecum.  
Nor the Divine Light stoop to man's capacity.  
Id est vita non solemus in rem fasit  
The seeing eye sees itself all things, we nothing in the thing.  
Hereunto I have set my hand and seal, Theaurau John  
Tannjour Allah All Sabbah Skribahjail.   

THough this Book was Licenced according to Law and Command, yet contrary to that Law, it was hindered till this 25. of February, I could not get it Printed. 1650.  
Oh this WILL, Not, LAW, overthrows the Nations Foundation.  
This book is to be sold at the Stationers in common, and at the three golden Lions without Temple-bar, you may have them, or hear where they are to be had.   
 depiction of a sickle next to a blazon or coat of arms with three horizontal stripes 
Imprimatur,  
John Downame.   

Courteous Reader,  
SOme interruptions in the Printing this Treatise, together with the absence of the Master-printer, hath occasioned many errors, especially in the first part thereof, the most material thou shalt find here corrected to thy hand, those lesser mistakes, and some pointings, be pleased to mend with thy pen as thou readest.  
IN the first Epistle page 1. line 23, for whee, read where, p. 2. l. 11. for Isas', r. Jesus, p. 3. l. 9, for only hold, r. only both hold. In the third page of the Treatise, line 19 for precedent, r. precedent, p. 6. l. 15. for he heart, r. the heart, l. 18. for you name, r. your name, p. 7. l. 22. for to indetractation, r. too inderractation, p. 9 l. 4. for verse 10 r. verse 3. l. 24. r. and shall be, light the same, p 13. for unbeers. r. unbelievers, p. 14. l. 13. r. they being not in the being, and leave out is light, p. 16. l. 20. r. aught to be paid, p. 17. l. 1. for dispute. r. disputes p. 23 l. 31. for quiet, r quite, l. 31. for his Ideny, r. this Ideny, p. 30. l. 10. where you find it luma, r. lama. and after mecavi, insert these letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. l. 10. for Thusali, r. Thus Ali, p. 39 l. 16. r. te skubulo sed skubulo orcat in se, p. 40. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 43. l. 27. for hears, r. hearers.