Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	call_v	natural_a	3,680	5	6.6307	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94576	Theauraujohn his Theous ori apokolipikal: or, Gods light declared in mysteries Salem ori ad te Israel. Theauraujohn Tanni. Dedicated to the army and the risen people in all lands, coming forth in the first fruits in the evangelical operation. To these is the dedication of this book; and their eyes behold the truth, none else. I have added to this book the particular charges in the indictment against Captain Robert Norwood and my self, and my defence against the charge.	Tany, Thomas, fl. 1649-1655.	1651 (1651)	Wing T158; Thomason E640_8; ESTC R206664	83,218	84

sem in asata alma hosaet addad ollo sola mem 'T is the God instructing his image in the Creation in man and not man This is the life of God within our spirits which spirits being inlightned by the eternal power 't is the resurrection to life visible and an union made with the invisible spirit it doth receive and doth convey the thing into the heart Now that is the Spirit of God which in its proper essence is God for know all things make not God though that God be all things for the things made are but part let down from the maker as much as to say a demonstrative of God himself and them in him why then man in God I grant it in part Can that that made all and by that God all consists and exists and are influed and by the same they are impeaded can that properly be said to have part in any thing no 't is all the thing is all that all is God and that is part of that Gods Creation so man is part of Gods Creation and God is mans all Si Ego soon allah avaret eckko o● ede in sem attar albah absoalo mon dia tele athrat raxi sebat arri alle neck olo son Thus if I be all how can any thing be part there can no state be stated to hold competency with the eternal being ☟ But thus man cannot properly be said to be any thing because that in a moment the glory of it is withdrawn that is the life which life is Gods essence in the called thing but to understand thing in its origine There is in reality but one thing and that one thing is God which is the thing and we and the whole Creation is but cifrates of that one thing thing and no more yet again in the terrestial orb counting the numbers I finde man to be the chief thing amongst the things named by the thing I say God named the created things and not Addam for Addam came forth from God and God demonstrating his light and knowledge in himself named the created for take your name spelled in Genesis God made man perfect then that perfect man was perfect God for no perfection but in Jehovah but I know beyond that is translated in that state the Spirit of roots is the rooted root Now to come to the thing that we call man 't is in two parts but divers for the soul is in the body and not the body for 't is divine the other part as the body you call is humane subject to weaknesses which the life that is the soul or Spirits spirit 't is all one intendant in this state the Spirit of man is his wisdom and that is properly called man which wisdom is but imagery and notion and vanity and a lye this is mans wisdom in himself as he is descentive from his first descent being united for obedience is a tye that tyes man to God which tye is Love But to draw the states close to the view of all in a short compendious method expressing the full significants controverted thus the state is stated Man is not God 't is not true for man is God that is true all lies in these words thus God is man that 's true for man is not God is true to be true man is perfect God for true God became perfect man and perfect man is true God for perfection is restoration into whence we came forth The spirit of man is nothing as I said before but imagery and nothing is not God for God is all things and no name all things so called is but names and not thing therefore not God Here is Logick you may account it but 't is the heighth divinity so to be short God speaks to his own Spirit in us teaches us that is his spirit brings our nothing to a conformity for I count mans outside and outward actings shadowy and nothing But now to come to the divine evangelical demonstration 'T is love perfect what is that 'T is God himself creating us to act that love upon and into viva voce in the Ecle living voice Ecle is perfection and 't is an Indian word radical and 't is proper in that tongue derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecleo is the proper compound word Nox saggi erocloi dele mem tabithai nelle meat arki ally The eternal perfection is clothed with all things and is in all things and comprehends all things and yet not seen for the life of all things cannot be seen felt heard nor understood This is God Now to come to Isa 8.10 which points to this very day as the Spirit doth dictate forth to me Let the rest inlightend judge the text read from the original root in the Caldean tongue Ousono oon a sabat olemus mem derata abbat a lus beneal sabat allu phene solamoas inter apti sagat mem Take not counsel for I will destroy the thing that I have made and thereby take adventage to bring my chosen again that is the true intent of the Spirit in them words but it would bring in the next verse and part of the twelfth veise but in this text is the whole discovery of what I affirm and for what end God hath raised me up to declare to the world the hidden depth that lies involv'd in the inside spirit of this outside letter but beloved I am but one and the whole world against me the groundsel or foundation of mans building since Christ his time I must unty their tyed ceremony and destroy their foundation and so a discovery of the everlasting gospel shall be preached and received Hosaick alba abmon absi sola menderata alvah holo oon sabdi deat al tagoas sabin dele mem The perfectest perfection is the strength of the Law the perfectest perfection is the strength of the Gospel the strength of the Law is God the strength of the Gospel is God neither Law nor the Gospel for they are but names lettered out typifying that God who is the substance of that shadowy pointing out Paul saith The strength of the Law is sin now what is sin in Pauls true intent and extent 't is the Creatures weakness and the weakness cannot be avoided by reason of the humane clothing the Law is weakness for 't is but the name of a thing and not the thing so the Law and the Creation are both but Gods weakness thus the Law is but name of the thing the Creation is but name of the thing now here they are both one Now it remains to shew how these two names of one thing can destroy one the other The Law saith Do this the humanity cannot do this the Law commands now for not doing this 't is death to what to the name of that that is in another so the Law is nothing in effect because in another that is God therefore the Law is death because it is name and not thing in doing the Law

we that make a God of the letter for if we dwel in the letter that is in the knowledge of the letter that letter shall condemn us and Gods judgement shall finde us for wo unto him that doth acknowledge the letter to be true and he not reformed in outward obedience to the same Yours to serve you in unfained Love Theauraujohn Tanniour Allah al Sabbah Skribahjail Errata PAge 3. line 16. adde her p. 7. l. 6. for d●ited r. deitied p. 11. l. 6. after we could be r. A Sambah or your Sam●ch o● strength in God p. 13. l. 12. for here r. there Ibid. l 36. for Arminia r. Armen●a p. 15. l. 10. for sapait r. sapuit p. 17. l. 29 30. for Noon r. Moon p. 18. l. 15. r. ●ny thing less p. 22. l. penult for rea r. arc p. 26. l. 30. for basist r. basis p. 27. l. 27. for netet r. nedet Ibid. l. 36. for essence 1. offence Ibid. l. 4. for addi●● r sad●●ne p. 28. l. 34. for aone r. ●ove p. 29. l. 14. for in r. in o p. 31. l. 1. for sobao r. sobaos p. 34. l. 3. adde no● ibid. l. 33. for would r. will ibid. for doing r. dung p. 39. l. 23. dele that ibid. l. 26. for gran● r. grav● ibid. l. 32. for cackt r. act p. 40. l. 3. for they r. thy ibid. l. 33. for Olimet r. Clim●t p. 42. l. 16. adde a. ibid. l. 37. for God r. Ghost p. 43. l. 19. adde th● p. 44. l. 26. for illstration r. ●llustration p. 45. l. 9. adde ●u an p. 46. l. 34. r. all the. ibid. l. ult for tying r. lying p. 47. l. 4. r. to come p. 51. l. 34. r. that are you lo●h to own p. 55. l. 28. dele God p. 56. l. 22. for time r. Trin● p. 57. l. 18. adde the. p. 59. l. 8. for cause r. cause●s p. 60. l. 14. ●or the r. th y. p 62. l. 17. for from r. fo● p. 63. l. 25. for reader r. leader bid l. penult for in r. it s p. 64. l. 37. dele of ibid. l. 40. for b●ound r. bound p. 67. l. 15. for humany r. humanity p. 68. l. 5. for deely r. deeply Dr. Ba. Jhones his Letter of Queries to Theaurau John Tanniour Dear friend I Have often wondred that men should so jangle about the circumstance of Religion whiles the end of the thing it self if we may properly so call a non entity remains so obscure The end of Religion I take to be the well being of man after death To which is necessarily required an ability to compare qualities and then at leastwise opinionately to judge of them Which how it is retained in and after death the more I search for in the Books of the Learned the more I confess I remain dissatisfied So that I know not whether more properly to address my self for this point of knowledge then to you The accounted mad-man of the times who can speak somwaht experimentally thereof as having had at least one foot in the Boat already and therefore better prepared for Revelations of this kinde then any other I know Give me leave therefore to ask you 1. Whether the Soul be a created substance distinct from the Body and consequently departeth from the Body in the moment of death A perfect Creature understanding not onely whence it came but also knowing Acts c If so to what end is the resurrection of the Body Or what need the Soul be reunited to it 2. But if you finde that the Soul is traduced with the Body Then when is its separation Whether though this be a Question unbecoming a Phylosopher to ask in the moment of death or upon the putrefaction of the Body which seems to be somwhat proved by the aparition of some mens shapes some moneths after their decease otherwise I should propound to you this third Question viz. 3. Whether the whole man doth not rest in the grave until the last Trump 4. And lastly In what part or principle of the Creature doth this Germen of knowledge reside 5. And after the dissolution of the compound by what Organs actuated To enlarge my self to you on these were impertinent since you resolv'd me that at other times you cannot reason those discoveries that are revealed to you in your transportations For the Practical Part of Theology enough to me is That one Precept of let not the Authors name affright you Mahomet in his Alkaron viz. To resign my selt unto my God and be an honest man However if you could reconcile that fatal necessity of the Stoicks with the free-will of Arminius I conceive you would thereby put an end to most of the controversies now on foot amongst the Sectaries I am From my Lodging by Jame's fields this 7 March 1650. Yours affectionately Ba. Jhones The Answer to this Letter followeth Theaurau John his Salvat-ori or the true knowledge in light Honoured Sir I Have here inserted the state and the discovery made to me First as for the soul it is no created substance for 't is the divine breath of God or it may properly be said if radically understood the life of God in the humane body not of the body but inclosed within the circumference of the body That is to say the living life of our Spirit yet intire in it self free absolute unnecessitated acting truth this is the Image of God in Man Now at the departure the life returns to the fountain from whence it had its Origine The gross material body Bestial returns into the influences for know the influences from the stars draws with the Sun the Foy●on from the water under the Earth through the earth into the receptacle of the Moon for the Moon is a receptacle of the updraft from the earth as well as she is a receptacle of the celestial influences into her Conclave to let down his congealment into the Terrestrial Orbs. This is touching the corporal or earthly body now the spiritual body in Man is of a divine nature for there is a natural body and a spiritual body The Divine or Evangelical body is Spiritual That cannot be viewed with humane eyes which hath a restoration after the putting of this earthly body That body is life understanding and a restoied body by Christ that is the life of God that is the Paradaical body Now this body is not capable of any sorrow nor joy for t is perfect and perfection admits of no more for if more or less not perfection but 't is Joy it self Now this is Christs body of his Saints the Resurrection is at the parting the bodies at death To say the Soul re-enters again into the body 't is madness for know that this body is but the case and the wisdom remains within the inmost body that is spiritual and departs with that The body earthly is clay and dung Now to the short definition The Soul or Spirit Is the life of God in our Spirit absolutely free

unnecessitated which at its separation returneth to its center The gross body earthly into the Influences The spiritual body into the Evangelical living with it all wisdom and knowledge in the perfection So there is the Death Resurrection and Restoration the Judgement Execution and condemnation For the humane tasts death that the Spirit may take life for Paul saith We groan and are burthened and would be unclothed that mortality might be swallowed up of life A sack ally Oly Sabbat allu sah The light returneth and departeth to the everlasting God An si sabie corpus solat or arryre xx And the body remains with the Mettals to be refined Cax-alli sabdi one apolo mo onabfi The remainder of its adherents returns into Generations Callu Evangelious insem sabat al. The Evangelical body is buryed in the high thing that is God or Christ Jah or Jehovah So that here you see the body saved the body destroyed the soul centered Tu est vita ammi mem The life of my people is perfection in me O O solo ogagous in suolo sabdi sapuit O the high wonder in man is the Light of God Glory to him alone Now for the practical part of Theos-logi But to render it in your own term 'T is improper For the Negation doth tie up the Affirmation for the word in its proper essential center is Theos-ologi that is to say Gods Light in the excellency of his declaratives or as you will have it his declaratives of his excellency so much for Theologi or in propriety of speech Theos-ologi Now Theos-ologi is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samba or and your Theology is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew Radaxes is Thausi alli that is thus much The high declaratives of truth from those Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non tu resignatus non sè sed oli operat ad te oli thou resignest not thy self but light taketh thee into it self As for Mahomet he is blindness or darkness his name denominates no less for 't is derived from Mazzum For the declared truth by man know it cannot reconcile the difference betwixt men For if it could then man could confer Gods gift but though God do cause in man the declarative of truth that hath his Seal upon it yet men do not always assent to it by reason of the darkness in themselves But for the fatal necessity of the Stoicks 't is a grammered learned learning that will not be unbottomed easily though clearly confuted that in this short abstract I leave to the Judgement of all For the necessity of Salvation 'T is not to be obtained by Man neither is it lost by Man Thus that that man can attain 't is not God for then the attainer is as great as the attained or greater undenyable by any for the maxime will hold and will not admit of any Negation in the coertive part for in that state there cannot be two equals as to say two Gods and never a Creation but you must hold God and the Created by God So much for attaining Salvation Now man cannot lose his Salvation Thus That that can be lost that can have no center and take your own words the Soul lives ever and all times is a center in one time that is in God Now know that the Soul as you a● count it is essenced in God and if the Soul could deliuate or detract its Essence then it is a greater God then he that gave it a being in himself Now for Free-will that the Arminians hold 'T is blindness in their seeming center For Free-will is free obedience of will to him that gave it a beeing of his own free will in Light which Freewill is Christs free obedience which is Gods free mercy which is called Christ the Saviour But to speak home the number of names of things are all but the Hyroglificy of one thing in which that one delighteth in the goodness of the beholding his things made One more Heaven Earth all things are but a case for the Divinity to operate or act forth in Lest you should object and say That Free-will is not fully confuted Take this The Free-will in man is but his free conceit of his Free-will in which Will he is loosed from the tye of his center Thus his will is Free in that his will is freed by Christs freedom but then 't is not his will but 't is a Divine Will freed by the Free-will of Christs obedience Satis est Epistle I. BEloved by divine inspiration I being lighted in the Evangelical and Sacred Mystery and History which is divine in it self and by polluted man the divine and evangelical light in its species is so far vilified that the lusture is buried in the grave of mans carnality O the Transcendent Excellency in the divine being that it that is all and all things should be so far by mans wisdom turned to another thing that is Adam in corruption His work now to unwork this Adam and unbury this buried truth 't is God his work in the restoring him and giving him his that was at first a perfect name that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamah Now this name named on and in by God on and upon his new Creature 't is life and stability for he that gives that name confers himself into that new thing named by himself Now beloved I being named by God that name being Reuben Theaurou John the extent of the signification is the first strength in the evangelical and divine light in the transcendency of its own excellency that is into God himself Beloved this new name named by God the effects flowing from that ingrafted stem 't is love and for your sakes my brethren for God is union yet distillative into three persons but from and into unions Deity so to be named by God the name causes the named to be turned into a distillative that this name hath received the effects that flow is love else not new named Beloved to be named by God 't is to be restored by Christ this glory shakes your rotten foundations that that is may remain unshaken Now Adam in darkness is the Law in its demonstrative but Hamah in Christ is restoratived in and unto from whence he was faln Now beloved comes the true state of Adam as you reade it The thing in your intendant is truth but spelled by a salfe name Now Hamah was the first Light that gave a being to its adherent for it was the essential Deity deited in and unto it self in se in se in sc infolding infolding infolding in it self unfolding is created by and from the infoldings of himself he unfolded and we came forth not into a garden but upon the species of the earth Be not ignorant could a Garden compass and confine his creative No no the creations of numerous men and women at once and your Adam is not man and woman but the whole creation of God which is

radack in the Lunan constellative or the constellative of the Moon 35 What is the inlet into the Philiades in his operative part 36 What is the Tobass Celestial or alclu in the spheres in their Trines Celestial 37 What is the end of all Querie from God to man from man to God from both to one MY ANSWER Added to the CHARGE against Me. Brethren THrough the great Calumny of aspersion laid upon me I am forced to publish to the world what I have declared and withal I have added my Defence against the copy of my Indictment that the Book it self will manifestly declare how they have traduced my words through ignorance or envy what I did declare and this is a command Thou shall not bear false witness against thy neighbour And in judgement and righteousness onely shalt thou swear For I am a holy God and will visit the false swearer I have inserted all the points in the copy of the Indictment 1 They charge me with A dissoluteness in living and breaking all humane society Now for living that is obeying what God hath commanded know that no man is perfect but there is a closure and consenting to all that is commanded which is declared by outward actings and for that I shall not desire any favour at any mans hand but this I desire you to search my life in actions thtorowly and I shall prove unto you a Looking-glass whereby you may discern your own spots and foulness and wilful failings So much for the first Charge 2 The second Charge is That I deny Gospel-Ordinances To which I Answer That I do not nor cannot for the Ordinances of the Gospel are in truth the power of God upon whom soever it lighteth it maketh them obedient to the commands of God and that is love distributive and to that I say I was forced to make a distribution a releasing and a satisfaction now this was Gospel in power which power you my persecuters know not for ye have the name Gospel but the power of it is not known unto you for then you would love the afflicted help the needy but alas your Gospel lies in your head by parratlearning and not in the heart wrote by digitus Dei in Cor allah that is the Gospel is not in your hearts writ by the finger of God for if it were persecution would cease and acts of mercy would flow and deceit vanish your constant guest or constant inmate So much for the second 3 The third was That I said That the Bible was a riddle And I leave it to the world to judge of is it not a riddle a mystery a Microcosm to the world nay to you if not a riddle and a thing that you understand not wherefore is not obedience due unto it rendered for you make it worse then I do For a riddle is as proper a word as mystery but you make it a lye by your not obeying the things therein commanded and declare your self-actions to be truer then that for if you know it to be true wherefore not adored by you But ye cry the name Gospel high but you are a Gospel to your self-ends for the truth in the Gospel is doing deeds of mercy and not in disputing names of dead letters and for the translations they are false in many places and one thing stated for another thing intended that many knows 4 The fourth is that I should say That there is no such thing as Hell as your Ministers hold forth You will see in my Book what is spoken to it But I say Hell is not as the Ministers hold it forth neither as it is denoted in your insert Hell is a separation from an enjoyment and give you the definition and that is all that can be said but I refer you to the Book to see what I have said and know that there is nothing but must be denoted in word and then the main Quere is What that word doth include in it self and what the spirit doth intend in that word it is not what we conceive to be but what it in truth in it self is and thus none but the Spirit is able to make forth or define 5 Fifthly That I said The soul of man is essencied in God I say first There is a God that cannot be denyed then this God essencying himself in every created appearance and again all these appearances essencyed in God doth appear from these words In him we live and move and have our being now Priests your rule will be confounded thus know nothing below himself can bear or hold a state in competition with the Lord who is all and yet nothing this is Jehovah who is nothing and yet the thing in things not of the things nor by the things but he the life of all things and he in regency and essency and in derivacy and definacy and still he is unmoveable always for ever to come the same and yet Jehovah cyphered is his name here is one of my makka demical expressions allegorically alluding to the point into which all points but to come down from this sphear God is a spirit you say the soul is a spirit I will be one with the simple or I will dwell with the meek spirit saith the Lord now how is a spiritual dwelling not to be defined by natural men for they hear and understand not so saith the true Scripture a spiritual dwelling is being intirely one for these bodies of clay hold us at a distance as witness the spirit derivative in its growing to be in unione that is into the Essence regency in these words the state lies we groan and would be unclothed that mortality might be swallowed up of life these are both pointing to that oneness which is in God in unione Now know that the soul is spiritual light and light is God now by this rule envy would say I say that the soul is God no 't is in us a derivative from God essencied in God and at the unmoddeling every figure it s figured in returns to the essence Regina or God raigning and is one in the unione in glory transcendent for ever now know in a spiritual being that is light it is in oneness with that great light it came forth from this One or God letting down his oneness caused that oneness to appear in appearances now the appearances retracted the oneness is received into himself so then that light in the derivacy is taken into the essences regency and then unione a beginning and an end no end but a beginning neither beginning nor end but the middle and that is the center and that is God in his reigning all 6. That I did say that The Old and New-Testament was false and interwoven Know that is easily answered for the whole printing is mans connexion or interweaving together and for the Translation it is false in many places I say so still and in the point of Jesus our Saviour is the main 7. I