Selected quad for the lemma: death_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A94530
|
Theauraujoh[n] his aurora in tranlagornm in Salem Gloria. Or The discussive of the law and the gospell betwixt the Jew and the Gentile in Salem resurrectionem
|
Tany, Thomas, fl. 1649-1655.
|
1651
(1651)
|
Wing T152A; ESTC R232308
|
38,603
|
69
|
state is sure in the state of Creation as afore cited now I write to you I must come close for you are quick eyed but slow paced in veras now I state this state I am neerer a Gentile in practise 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 se in veras veritat as I write it full bard in Now to state the TY that will hold us both and our evasions that the way may be cleer 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 iâ— stated both in the state pleased now to prove my self to be of is not proper but in this state it must stand for the people to understand Now to prove my self 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 then righteousness had been by the Law Have you a greater TY for me then this The Law is death 't is granted what would you have more The Law or Sacrifice could not perfect the commers thereunto Do you understand Pauls word here 't is well I shall open them for you in another place that you know better then this but you will blush to hear them now the Law is death undeniable else it could not make an in-let into a better and gloriouser life whence comes this original rule except from this The day thou eatest thereof thou shalt dy 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 bloud cannot inberit eternal life so saith the Text 't is true but this doth not cleer 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 it self 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 it self and Law it self why then where love is there is neither law nor Gospel it is it self 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 inclosures 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 Christs teaching no it is a declarative of your acts that that says tongue thou lyest 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 in-let 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 tryed and now I see you are harnassed with the ancient heroick weapons whether the spirit be in the cask or no I leave to time to make manifest Is this Christs 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 then the Priests 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 your selves and clap one another and by their fall raise your selves 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 Gospellers yet both Jewes and Gospellers 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 unlearn'd man that is in the work came a letter wrote in the Indian Greek Hebrew and Latine of which languages he knows not one word but thus dear brother and the next is Greek and so carryed on that his name is not to it Are we thus and the world asleep Sirs the day is neer Return why will ye dy 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 proua 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
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 Minde 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 alwayes 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 ly which is Gods truth really and royalty Minde them words Now to prove your word Adam thus I know now the lesse learned the best and greatest scholler 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 al and every mite of and in man in its adjunct and coatrifyings 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 Gods creation but for God to put a false name on a true created it cannot stand with his essentiall 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 joyning them together is the gatherings created now into himselfe then the name he gives them is himselfe can this be a false adjoyning or conjoyning 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 daleth is animpeade and in no method bears radical soundnes though in his state he is as proper perfect as any of the rest but thus you say God made man perfect t is 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 radicall 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 fained a garden for the same but seeming pleasant fruite is the tree but time will not beare the unlocking of this mystery which I shall do shortly in your printed Hebrew as you call it for t is but call indeed and call is weaknesse and a ly your points and dividing the simblims or letters Or letters as you call them declare patching and peecing and indeed t is so so I say the fathers fathers conceived vanity and the sons bring forth the ly 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 himselfe can he no he is truly essentialy himselfe thus as he is Gods representative radically he is one of in himselfe yet detracting from himselfe is the division I may say truly to indetractation from his essential being for he hath annihilated himselfe in that he being himselfe 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 then he was but he an holinesse 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 injoyment is sorrow travell and teares and trouble there is the wages of our disobedience nay to all this the priests by subtill pollicy hath let in another Devill 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 ly 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 deifie 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 ly told was troubled and excommunicated but God hath cut off the head of the Abadonisme and I hope nay I know I shall binde up the Abbre and chain up that deceiving Devill 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 himselfe in his new creature or else he is in darknesse you will say what was not the Apostles teachers of God and ministers of the gospel I say no they were dispensers of the eternall 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 then you are far from Pauls word nay my brethren ye priests ye have a truth within you and yet a ly nay the ly is preached by you for the spellings of a ly cannot teach truth but t is darke to you and for you I cite it to cause you to look into your selves 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 t is in Saint Luke the 5 and the 18 verse t is not there t is 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 himselfe to redeeme himselfe who