Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	hell_n	power_n	sin_n	7,268	5	4.6907	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54045	Observations on some passages of Lodowick Muggleton, in his interpretation of the 11th chapter of the Revelations as also on some passages in that book of his stiled, The neck of the Quakers broken, and in his letter to Thomas Taylor : whereby it may appear what spirit he is of, and what god his commission is from : whereunto is added A brief account of my souls travel towards the Holy Land, with a few words concerning the way of knowing and receiving the truth / written ... by Isaac Pennington.	Penington, Isaac, 1616-1679.	1668 (1668)	Wing P1181; ESTC R23187	23,070	30

Building Isa 4. 5. In p. 66. he saith The Apostles should be equal in the Kingdom of Glory as they were equal here in the Kingdom of Grace And again p. 67. As there should be no preheminence with the Apostles here in the Kingdom of Grace neither should there be any preheminence in the Kingdom of Glory Yet p. 102. he saith Peter was the head of the Apostles Observ Hath the Head no preheminence in the Body Are the rest of the Members equal with the Head is not this an absolute contradiction In p 78. he saith The Commission of the Apostles was not the Commission of the Spirit Observ Paul saith they were made able Ministers of the new Testament not of the Letter but of the Spirit 2 Cor. 3. 6. What is to be desired more then the new Covenant wherein Life Spirit and Power is received Now the Apostles were made by God able Ministers thereof and the glory of this Covenant and Ministration remaineth verse 11. In p. 93. he saith Death being the First-born of the Law it went forth as a Conqueror of all Life both in God and man Observ The Law is holy just and good and bringeth forth only that which is holy Sin is not of the Law but against the Law and the wages of sin is death Yet neither sin nor death could ever conquer the Life of God but the unconquerable Life and Power have ever reigned over them Gods Kingdom is an everlasting Kingdom and his Dominion endureth throughout all Ages which Sin nor Death nor Hell could ever conquer That life which Christ did give up none took from him as a Conqueror but he laid it down freely at the requiring of the Father knowing his glorious Power was able to restore and raise it up again In p. 105. he saith The body of man is that Tophet that was ordained of old and the spirit of Reason is that King which must abide in this Tophet Observ The body of man was Gods Temple before it was defiled with sin and is Gods Temple again when it is purified and purged from sin Now him that defileth this Temple of God him will God destroy And Christ said Fear him who after he hath killed hath power to cast into Hell Luk. 12. 5. What is he able to cast into Hell why both body and soul Mat. 10. 28. Then the body of man is not the Tophet or Hell but Tophet is that whereinto the souls and bodies of the wicked are to be cast In p. 116. he saith Eternity did become Time and Time shall become Eternity again Observ Eternity did never become time but is unchangable in its Nature Spirit Life and Beeing for evermore but it brought forth natural and changable things in time which time shall have an end Observations on some Passages in a Book of Lodowick Muggleton 's stiled by him The Neck of the Quakers Broken IN p. 14. he affirmeth That Adam had no part in the begetting of Cain Observ The Scripture saith Adam knew Eve his wife and she conceived and bare Cain and said I have gotten a man from the Lord Gen. 4. 1. Here the holy Spirit of God attributeth the begetting of Cain to Adam's knowing his wife Eve but L. M. saith otherwise In p. 15. he saith Whoever is partaker of the seed of Adam may be said to have the Spirit of Christ in them and their spirits to be in him that is Christ dwells in their hearts by Faith Observ The Scriptures distinguish between the first and second Adam None have the Spirit of Christ from or in the first Adam but only from and in the second And the old Adam's seed spirit and nature is to be put off by him that puts on the new and he must be born again of the immortal Seed of Life who receives the Spirit of Life In p. 17. He calls Reason the Devil and p. 29. saith This Devil so much spoken of in Scripture is no other but the spirit of Reason Observ Indeed corrupted reason is of the Devil but pure Reason is of God Man by his fall had his reason corrupted and so became bruitish and unreasonable but by Faith in the redeeming Power he is brought out of the Fall raised from Death to Life and in the new Life hath the true holy righteous Reason restored to him again 2 Thes 3. 2. which Reason is neither the Devil nor of the Devil In p. 22. he saith If God be a person in the form of a man as I am sure he is for I do acknowledge no other God but the man Christ Jesus who is a distinct body of flesh and bone of his own how then can he fill Heaven and Earth with his presence and get in-the Quakers bodies c. Observ Solomon said in prayer to God 2 Chron. 6. 18. which prayer God testified his acceptance of as being from his own Spirit chap. 7. 1 Behold Heaven and the Heaven of Heavens cannot contain thee how much less this House which I have built Again Thus saith the high and lofty one that inhabiteth Eternity what is Eternity whose Name is holy I dwell in the high and holy with him also that is of a contrite and humble spirit c. Isa 57. 15. Yet again it is said Ye are the Temple of the Living God as God hath said I will dwell in them and walk in them 2 Cor. 6. 16. Is it such a strange thing that God should be in Heaven and in Earth also Is not the Earth his Footstool and are not the feet present in the place on which they tread Was not Christ in Heaven while he was hear on Earth according to his own words No man saith he hath ascendded up to Heaven but he that came down from Heaven the Son of Man which is in Heaven John 3. 13. And cannot God be in Heaven and in Earth too and also by his Spirit in the hearts of his people In p. 23. he saith To say that Christ according to the Flesh was of Abraham is Blasphemy Observ The Apostle said concerning the Jews whom he calls his Brethren and Kinsmen according to the Flesh Rom. 9. 3. of whom as concerning the Flesh Christ came who is over all God blessed for ever Amen verse 5. Did Christ come of the Jews according to the Flesh and did he not come of Abraham according to the Flesh Now lest any should apprehend there may be some difference between according in verse 3 and concerning in verse 5 I shall add this they are both the same in the Greek It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both In p. 24 25. he saith None can interpret Scriptures truely but himself Observ All that are children to them God giveth of his Spirit Gal. 4. 6. and they that have the Spirit have that which interprets Scriptures truly which they keeping to cannot be deceived about the interpretation of them But they that keep not to the Anointing within but receive interpretations from men

but the Serpent tempted Eve to eat of the Fruit of the Tree Again p. 30. he saith Moses acted as a God in the person of the Angel or Tree of knowledge of good and evil Observ Moses was faithfull in all his house as a Servant Nor did he act in the person of the Serpent for the Serpent was the Devil and was out of Truth long before Moses time and spake of his own but Moses spake and ministred from the pure holy Spirit of Life Was not the Devil defiled a corrupt tree an Angel fallen from his habitation before he tempted Eve and Adam to sin and fall And who can bring a clean thing out of an unclean or an holy Commission out of the Devil In p. 31. he saith The Law speaking of Moses Law which is just and good doth enlighten Reason to do as he is done unto not as he would be done unto Observ If Christ may be believed he saith otherwise for he saith All things whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets Matth. 7. 12. So that the Law and the Prophets did teach and require this not only for a man to do as he is done unto but as he would be done to In p. 32. he saith The Law of Reason is called a law of sin and death it being given unto reason because reason is sin for there is nothing doth break the Law but Reason Observ Those that are delivered by the powerfull appearance of Christ from the law of sin and death knows it to be another Law then the Law of Reason even a law contrary not only to the Life of Christ but to the reason and understanding of a man bringing him below the state of Reason even into bruitish captivity and sensuality Doth Reason teach a man to mannage his body destructively and unreasonably as the corrupt and unreasonable law of sin and death teacheth many men Reason is not sin but a deviating from that from which Reason came is sin God did not create man in sin or make a sinful Creature but he gave him Reason and thereby made him reasonable In p. 34. he saith The Moon Rev. 12. did signifie the Law of Moses which must now be trod underfoot by the Sun-shine Light of the Gospel Observ No not so the Law is not trod underfoot by the Light and Power of Life when it appeareth but its righteousness is fulfilled in them that walk not after the Flesh but after the Spirit Rom. 8. 4. Christ did not teach men to tread Moses and his Law underfoot but brings forth that Life and bestows that Spirit which leads through and beyond the Law even to the righteousness of Faith which the Apostle Paul said they did not make the Law void by Rom. 3. 31. Therefore not trod underfoot through Faith in the Gospel In p. 37. he saith There was none of the Prophets that were commissionated to write Scripture Observ They spake and wrot as they were moved by the holy Spirit and is not that a sufficient Commission In his Book called The neck of the Quakers broken he had scoffingly cast away the Writings of Solomon from being Scripture and now he casts away the Writings of all the Prophets too as being written without Commission In p. 42. he argueth against Gods being an infinite incomprehensible Spirit saying Such a great vast Spirit doth not know it self neither can this vast Spirit tell where to find or see it self and if it cannot know or see it self how should his Creature be able to know or see his Maker when as he cannot know or see himself Then also that would be a vain thing which is spoken of in holy writ where it is said It is Life Eternal to know the true God Observ Here is dark imaginations indeed He that cannot read in the Spirit let him read that place Isa 40. 12. according to the plainness of the Letter and see if God can be less then infinite and incomprehensible He that knoweth the Nature and Spirit of God knoweth God though he be not able to measure or discern the utmost extent of his Beeing which who can For he is a Sea of Life a Sea of Love a Sea of Purity and Righteousness a Sea of Power and Wisdom c. but in a measure of the same Life received from him we know him so to be and worship him in the Spirit and Life which is of him not making likenesses of him in our minds but bowing to him and worshipping him in his own appearances In p. 77. he saith The holy Ghost sate upon none like as of fire but the Twelve Apostles neither could any other speak with tongues by inspiration but the Twelve Apostles Observ This is directly contrary to the Testimony held forth in Scripture For said Peter the holy Ghost fell on them as on in at the beginning Acts 11. 15. And they of the Circumcision which believed were astonished because that on the Gentiles also was poured out the gift of the holy Ghost For they heard them speak with tongues and magnifie God Chap. 10. 45 46. In p. 52. he saith Christ's Apostles could do no miracles neither could they cast out Devils until he was ascended Observ Did they not cast out Devils and do miracles while he was on Earth Did not he give them power so to do See Mat. 10. 8. In p. 59. and 60. he speaking of the wild Olive-tree and the good Olive-tree The wild Olive-tree he saith is the state of nature or reason the Devil which is wild by nature The good Olive-tree he saith was the very Person of Christ which the Gentiles were ingrafted into by Faith But the Commission of Mises and the Prophets proceeded from the Tree of Knowledge of good and evil he acting his part in that Seed c. which he afore said was the Serpent Observ Is the wild Olive-tree the Devil which is wild by nature one of Gods Witnesses or the head or root from whence any of the Commissions of Gods Spirit came Did the Law of God which was against Sin and the Devil come from the Devil Is not the Law holy just and good and did it come from an unholy root What was the Olive-tree the Jews were broken off from Read their state Rom. 9. 4 5. and 11. 16 17. Was this holy Root they were broken from a wild Olive-tree What interpretation of Scripture is here Surely from a Spirit quite contrary to that which wrot it In p. 63. he saith The great and high wall about the new Jerusalem was all that visible and external worship which was set up by Moses which did belong to that Tabernacle c. Observ Is this the defence about the glory of the new Jerusalem is this the Wall and Bulwark Nay nay the Power of Gods Salvation is the Wall and Bulwark Isa 26. 1. which is a sure defence upon all the glory of this

before And as under the Law men were to hear Moses so under the Gospel men are to hear Christ in all things and he that doth not hear him is to be cut of as Acts 7. 37. In p. 62. he saith Though the Prophets and Apostles were anointed and sealed of God for that great Work will it follow therefore that you Quakers because you read their Writings that you are anointed and sealed of God for the Work of the Ministry Observ Where was this ever affirmed by them But this they certainly know and faithfully testifie that they have received the very same Spirit in measure which the Prophets and the Apostles had and minister in its Name and Authority and Demonstration and have the true and living Seal of their Ministry in many hearts In p. 17. he saith As for my mouth being full of cursing that is my Commission And p. 18. God hath ordained me the chief Judge in the World at this day to give sentence upon men and womens spiritual and eternal state what will become of them after death Full of this cursing I confess my mouth is and I do rejoyce in it too c. Observ When Christ pronounced Judgment upon Jerusalem he did it weeping Matth. 24. 37 38. and Luke 19. 41 c. And the true Apostle knew that those that watched for the soul when they gave up the account concerning such as did not submit to and obey the Truth but rebelled against it and perished they could not do it with joy but with grief Hebr. 13. 17. In p. 69. He teacheth his Disciples to curse men to eternity despsing spirits he calls them such he means as do not own his Commission but know it not to be of God and faithfully testifie against it Observ Christ taught his Disciples to bless saying to them Bless them that curse you Matth 5. 44. And the Apostles said Bless and curse not Rom. 12. 14. And Christ is the same at this day and teacheth his Disciples so now Yea I and many others can faithfully witness it that since we felt the seed of blessing in our hearts we never learned of it to curse any man but rather to pity them and pray to the Lord for them and direct them to the holy Light Spirit and Power whereby they might be turned from their iniquities and come into the blessing as Acts 3. 26. And though he pretends that those whom he curses have sinned the sin against the holy Ghost and are Devils yet that is but the judgment of his spirit not of Gods Spirit for they are in that which keeps from grieving Gods Spirit much more from sinning the great and unpardonable sin against it In p. 63. he saith Neither do I curse any until he judge me first Observ Feel ye that have true sense and understanding what moves him to curse In p 73. he saith If the witness that informed me did not witness truth then the Sentence which I have passed upon them shall be of no value Observ How often hath he affirmed his Judgment to be infallible and such as God himself could not reverse But here it seems it is such as may be passed by hearsay and depend upon the Witnesses words so that if the Witness that informed him spake truth it shall stand but if the Witness did not speak truth then the Sentence which he hath passed shall be of no value What shall a man be commissionated and receive authority from God to judge irreversibly so as God himself cannot pardon that man he hath judgeth as he affirmeth and yet that man not receive true sense wisdom and understanding from God to preserve him from misplacing it but it may be a true Judgment or a false Judgement according as the Witnesses information was Ah cease deceit and for shame be silent thy covering is manifestly too narrow In p. 66. he saith speaking of the penalty or punishment of the Laws If my innocency nor money will not deliver me I must and will suffer under it Observ He hath took scope enough to avoid the cross or suffering by any Laws which might lay hold on him for Conscience sake The Apostles never saved themselves by money from their sufferings for their Testimony In p. 70. he saith Every man that reads the Scriptures doth think to find Eternal Life in them as Christ said to the Jews and as you Quakers and others do now adayes Observ Do the Quakers think to find Eternal Life in the Scriptures did they ever teach men so have they not very often faithfully testified otherwise Not in words concerning the thing but in the thing it self in the Word which was in the beginning and from the beginning do they look to find Eternal Life Yea and there they have found it and do live in the Life which is Eternal and the Life which is Eternal lives in them This Testimony hath the living seal to it whereby it may be known by those that are truly living and cannot be shaken But he hath manifestly in this thing as in several others also discovered himself to be a false Witness and a false Witness can never be a true Judge Nay alas his judgment is of and like his spirit which manifestly is not of God and his knowledge which he holds forth leads not to God not to Life but to the Chambers of Hell and Death Observations on some Passages in his Letter to Thomas Tayler IN Page 5. he saith I marvel what satisfaction any man can have in his mind in believing in a Quakers God to tell a man that God abides in himself and is what he is Observ Doth not God say to Moses concerning himself I am that I am When Moses desired to know how he should answer the Israelites when they should enquire who sent him to them God bid him tell them that I am had sent him Exod. 3. 14. How could the Israelites understand what God was by this what satisfaction could they find in this answer of Moses would this spirit say But God is not to be known by the description of words of the earthly wisdom but in his own feeling Spirit and Life In p. 11. he saith concerning the Quakers That which purifies your hearts is the Law written in your seed or nature even the same as was written in the Angel-serpents nature before his fall which is no other but the nature of Reason Observ This is not a true Testimony for the Light wherewith Christ enlightneth the Soul to redeem and bring it back out of the Fall is not of the nature of Reason but confounds corrupt Reason and brings it into the dust begetting the Soul into the Divine Wisdom and giving it to pertake of the Divine Nature Yea that which we are born of and purified by as we sensible feel and truly understand is not the nature of the Serpents reason but the immortal Word of Gods eternal Power which doth that in us and for us which the