Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	world_n	worth_a	worthy_a	46	3	6.8501	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90389	An eccho from the great deep: containing further inward openings, concerning divers other things, upon some whereof the principles and practises of the mad folks do much depend. As also the life, hope, safety and happiness of the seed of God, is pointed at; which through many dark, dismall, untrodden paths and passages (as particularly through an unthought of death and captivity) they shall at length be led unto. / Through Isaac Pennington (junior) Esq;.	Penington, Isaac, 1616-1679.	1650 (1650)	Wing P1163; Thomason E618_1; ESTC R206346	113,201	142

world is not worthy A dram of their life is worth a thousand worlds They are blessed in their likeness unto Christ blessed in their present communion with Christ in their fellowship in his death and sufferings and shall appear to be blessed when they are taken up into his glory and come to inherit both God Heaven and Earth in and with him which he who cannot lye hath promised them and hath reserved for them and which none shall ever come to partake of with them but this way Of the Fathers care over this Childe and his readiness to provide for him every thing he needs FROM LUK. 11. Vers 13. If ye then being evil know how to give good gifts unto your Children how much more shall your heavenly Father give the Holy Spirit to them that ask him NAture among other of her lessons teacheth Parents to be tender over their Children to give them what is for their good and not for their hurt While they are babes unable to chuse for themselves they provide for them what they know needful when they grow up and begin to feel what they want they are still ready to furnish them with those necessaries which Nature directeth them to seek to them for God hath his Children his Children need provision and his Nature teacheth him to take care of them to be tender towards them as well as the nature of man teacheth him That which these children chiefly want is the Spirit of the Father to live in them to dwell with them to guide them to enlighten them to quicken them to comfort and refresh them They came from this Spirit and all their content lies in union and communion with this Spirit in the presence and power ot this Spirit in them He is their meat their drink their light their life their strength their clothes their house their inheritance their way their end their all They are as it were at present severed from him as the seed is from the body but they cannot be well till they return into him and that which they want in the mean time is him to enter into and dwell in them And as they grow up to any distinct understanding of themselves and their state they feel this want and are led by their nature to ask accordingly of their Father That which this Childe begs is the Spirit he cares not for any thing else It is that which his Soul which every part of him wants it is that which he needs in every motion in every condition He cannot tell how to shift any where how to do any thing without this Spirit of life There is no life more vigorous then this when it lives in this Spirit nor no life more flags without it To them that ask him This Childe asks it is natural to him to be asking what he wants of the Father He is taught to ask and according to the nature and degree of his want And Oh how he begs for this Spirit for this Holy Spirit He loathes the unclean spirit of the world but he loves and longs for the pure Spirit of the Father His Nature is pure and he loves purity His Nature is spirit and he loves spirit but not every spirit but that spirit which is suitable to his Nature the Spirit which he himself came from and for this he cries and groans unto the Father night and day Now there seems to be a great hardness in God to part with this Spirit unto them which may be gathered out of this question here and may be further confirmed by their experience for though they cry hard for him they obtain little of him little of his presence little of his power little of his comfort They are ever and anon complaining that they have not sufficient of him to rub on with They do not onely want the delight of his presence but they have hardly enough to keep life and soul together hardly enough of Gods Spirit to keep life in their spirits But for all this there is a great propensity in God to furnish them with his Spirit with so much as their present state needs though not with so much to their sence yet with so much to his knowledg How much more shall your heavenly Father c. He is not an heavenly Father for nothing but is as ready to give heavenly good things as earthly Parents are to give earthly good things How much more If your Nature which is weak derived which came from him teach you to carry your selves thus towards your children how much more shall his Nature which is strong which is the Fountain of Strength and Perfection teach him to empty his Goodness into his Children according to their need If ye being evil know how to give good gifts c. If your nature thus prevail to instruct you who are corrupted and in whom it is corrupted how much more shall his pure his heavenly his incorruptible Nature teach him tender-heartedness towards his Children How much more shall it encline him to give not outward things earthly things but heavenly things and that heavenly thing which they all want which is his own Spirit Be silent O Sense Be confounded O Experience who art still witnessing the contrary in our spirits We see not we feel not we taste not we apprehend not God or any of his Ways aright through thee A strange Occurrence which may befall this Darling of God and of Christ in his pilgrimage and travel towards his native Country hidden in a Parable JOHN Chap. 11. IN which Parable there are several strange things covertly held forth or represented to that eye which is taught and enabled to pierce into them under a vail 1. There is the sickness and death of one dearly beloved of Christ he whom he loved was sick His love was so great to him that he was known to be an especial object of it Christ who cured others had power enough to have preserved him in health if he had pleased or to have recovered him at a distance but for all Christs Love and Power Lazarus falls sick and his sickness tends unto that which we count and call death 2. The true causes of his death which were Christs neglect and an hidden design of glory to God and love to him I reckon not his sickness as any that was but an instrument an engine so inferior a cause as it deserves not to come in number with these First Christs neglect and that was very great Vers 6. When he had heard therefore that he was sick he abode two days still in the same place where he was Though he had notice of it and that in the most pathetical maner that could be the news was directed to his heart and so directed as it might best touch and wound his heart Behold he whom thou lovest is sick There is one whom thou hast professed and born much love to he now stands in need of thy love of the putting forth of

thing else Man thinks now he can attain any thing there is nothing either in Heaven above or Earth beneath but he can understand in his proportion according to what of it is represented to him and according as he bends and applies himself to take in the knowledg of it but the bryars and the thorns of the wilderness will teach him otherwise When he is throughly brayed in the mortar though his folly will not depart from him yet his conceit of his wisdom will fall And what will then become of the life in him What would become of the life of the Creature if there were no Sun Where will be his knowledg of good and evil wherewith he doth now so lift up himself judging justifying or condemning as he pleaseth How will he resist his enemies or turn towards his friends when he cannot see or distinguish either Ah poor man poor Christian How doth my spirit bewail that dreadful captivity which thou dost not so much as dream of yet must drink deep of There is no avoyding it it is the Lords interest to put out thy light to put out thy life and it must not be spared There is a double Captivity hastening hastening coming on apace very swiftly though man may account the Lords haste slackness A captivity of the whole Creation a captivity of all Creation a captivity of the old Creature a captivity of the new Creature a captivity of the seed of man a captivity of the seed of God a captivity of the flesh a captivity of the spirit a captivity of the old creaturely life of the reason wisdom understanding of the creature a captivity of the new regenerate life of the life of God sown in the creature I shall onely give a glance at the latter of these because it is here pointed at and is first to take place for God will begin with his people God shall judg his people Judgment must begin at the house of God and the other captivity the captivity of the Creature may go hand in hand with this in them so that their whole captivity perhaps may be wholly ended before God begins with the world They shall lift up their heads because their redemption draweth nigh when destruction is but coming upon others God will say to them Arise shine thy light is come the glory of the Lord is risen upon thee when he is but raising the cloud of darkness yea of gross darkness to cover the earth and the people of the earth with But as they must rise before the world so they must dye before the world they must dye while man remains alive that they may live when death issueth forth to seize upon man And as their Life and Resurrection is far more excellent then ever man can attain to so is their Death and Captivity far more bitter To touch a little at it There is a captivity a great captivity which the spiritual life is subject unto before it entereth into perfect rest Whether this shall befall any in the body or out of the body I know not God knoweth for I know not the way of the spirit in the body nor the way of the spirit out of the body Yet Paul seemeth expresly to affirm concerning some that they should be saved in the Day of the Lord which is the proper time of Salvation yet so as by fire Their works should not be able to endure the fire many of them but should be burnt up yet they themselves notwithstanding their loss by the burning up of their works should be saved yet not perhaps as they think but so as by fire The Soul must be purified throughly purified perfectly purified before it enjoy God it must pass through the fire and if it be not able to endure the fire it cannot but suffer by it both pain and loss Sin may be taken away by imputation but the work of renovation is not so either begun or perfected but by often casting into the fire and by often molding in the fire where the very powers of life are melted and transformed by several steps and degrees into perfection and the process and growth into life is still according to the force and degree of death I have nothing to say concerning a place of Purgatory which the Papists speak of but in this I know not how to be otherwise minded but that the Soul must be throughly purged of all its dross before it enter into perfect union and communion with God and the Apostle seemeth to intimate that some shall not be so purged until the Day of the Lord which is the proper time for the letting out of that fire for the tryal of all things And when the Tryal is then must needs the suffering be of that which is not able to bear the Tryal although in the result it should be saved he himself shall be saved yet so as by fire 1 Cor. 3.15 If we observe mens departure out of the body there are few seem so purged but that they have still need of the fire How far that Thief was changed upon the Cross or what is wrought in men at the point of death or what becomes of them immediately after I have nothing to say concerning yet the general apprehension of such an immediate entering into perfect rest would not to me carry sufficient clearness if I should go about to scan things as a man But to let that pass There is I say a great captivity for the spiritual life to be tryed in and by to the purpose before it be entrusted with Rest before it be admitted into the possession of perfect and unchangeable Rest There may be an entering into the Land of Canaan yea a setling in and an enjoying of it and yet after that a going into captivity We who beleeve have entered into Rest Paul deeply entered and yet here is a kinde of captivity afterwards he was buffeted by a messenger from Satan and his spirit very restless under it And though his be but a type or taste of the captivity not the captivity it self yet it may serve to point at it The Jews were Types of the true Israel Canaan a Type of their Rest and the captivities of the Jews Types of the captivities of their spirits To have a spirit wounded is very bitter what is it to have a spirit in captivity where it is continually wounding nothing but wounded at the pleasure of its greatest enemy There are two things in this Captivity pointed at here as in a figure The nature of it and the helplessness of the spirit under it 1. The nature of it which consists in a subjection to the Devil The person who was delivered from him snatched out of his Kingdom set free from his yoke of Tyranny seated in its own land is thrust out of its own land and put into the hands of the Devil again he is brought back to Egypt concerning which it was said unto him that he should return no more

very certainty is imaginary but fetchest not one step in the light and when thou awakest and comest to behold the vanity of thy dreams O how sick wilt thou be of them Thou walk towards happiness O Man thou canst not so much as desire happiness Thou canst not but desire happiness and yet thou canst not for thy heart desire happiness As thou comest from the flesh so thou centerest in the flesh and fain wouldst come to rest in a fleshly happiness from God but thou wouldst chuse to go to Hell rather then come near true Life which will one day be more tormenting to thee then all the Hells thou canst imagine O how tormenting is the Life and Love of God to every thing but it self tormenting in its nature tormenting in every motion of it Every creature can imagine an excellency in his life in his love but none can groundedly acknowledg it nay none can bear it They call that so and can very well bear that which they fancy in him if God were that which man imagines him to be he could not but love him and honour him exceedingly and desire the greatest intimacy and communion with him but they cannot call that so which is so in him for when they come near it their very sense and experience will undenyably evidence it to be otherwise to them Wisdom cryeth aloud to thee O Man she hath long uttered her voyce in thy streets but thou canst not hear nor understand her language the way of life thou canst not know The light shineth in thy darkness but thy darkness cannot comprehend it therefore must thou dye in thy blindness and folly while WISDOM laughs at thy destruction and mocks when thy fear cometh This is thy Judgment written which will at length overtake thee how skilful soever thou art at present to put it far from thee Of the Seasons varieties and changes in the inward World which answer to the seasons varieties and changes in the outward World which is a map or picture of them according to the description given by that wise Observer of the Course of Nature ECCLES 3. Vers 1 c. To every thing there is a season and a time to every purpose under the Heaven A time to be born and a time to dye a time to plant and a time to pluck up that which is planted A time to kill and a time to heal a time to break down and a time to build up A time to weep and a time to laugh a time to mourn and a time to dance A time to cast away stones and a time to gather stones together a time to embrace and a time to be far from embracing A time to get and a time lose a time to keep and a time to cast away A time to rent and a time to sow a time to keep silence and a time to speak A time to love and a time to hate a time of war and a time of peace What profit hath he that worketh in that wherein he laboreth I have seen the travel which God hath given to the sons of men to be exercised therein He hath made every thing beautiful in his time also he hath set the World in their heart so that no man can find out the Work that God maketh from the beginning to the end THis is the whole course of things here below In living and dying coming into the world and going out of the world planting and plucking up killing and healing breaking down and building weeping and laughing mourning and dancing c. the world passeth away Some come in some go out Some plant some pluck up Some kill some heal Some break down some build Some weep some laugh Some mourn some dance c. Yea the very same persons have their several seasons to go forth in these several motions so contrary one to another Man is ordained to walk retrograde to himself to go quite contrary ways to fetch contrary steps to throw down all that he builds to build all that he throws down to go so many degrees of death as he hath gone degrees of life to run through so many passages in the dark world as he hath gone through in the light World one while to make himself an universal transgressor and anon to justifie himself in all his transgressions and he is but a vain fool in all a fool living a fool dying a fool planting a fool plucking up a fool killing a fool healing a fool weeping a fool laughing a fool making himself a sinner a fool making himself a Saint There is no man hath so much life and so much pleasure allotted to him but he must taste death answerable and there is no man undergoeth and runneth through so much misery anguish grief trouble but he shall have happiness joy rest peace content answerable when his season comes when those superior Orbs which carry these influences in them are circumvolved by that power which moveth them and produceth these effects by them There is an inward World much like this outward it is the Copy after which this was drawn There are such Elements in it as in this after the same manner compounded by the same art and skill There are creatures there of the same manner of make as these here There is an inward man to govern this inward world There are the same seasons of night and day Winter and Summer with the several concomitants of each and with the several alterations in each which have their force influences upon the inward man and the inward world as these here have upon the outward but none of all the Beings in this inward world hath any sight or understanding of the state of things here but the inward man as none of all the creatures have any understanding of the state of this outward world but the outward man though every outward thing hath its place and state in it yet unknown to it self none here knoweth either where it is or what it is but man or rather in that manner that man doth for man doth it not truly neither There are here also winds some nipping some cherishing and rains some refreshing some overflowing and drowning There is likewise here a Sun to rule and give light by day and a Moon and Stars to give light by night And this world hath its course just like the outward it begins with Life first traversing the several paths of it and then runs backward retiring into the chambers and degrees of death And herein will God deceive the thoughts and expectations of all men both the inward man and the outward man for the inward world shall dye and pass away so as the inward man could never imagine it possible and the outward world shall live and remain so as the outward man could never imagine it possible The one shall meet with such a death as it never dreamed of and the other with such a life as it never dreamed of The one for

all the vigour of its life shall not find it self able to live out of God when the time of its remove and separation comes and the other for all its weakness shall find it self able to live in God when it is taken into him There is nothing so weak so imperfect but God can make it taste of strength of perfection There is nothing so strong so perfect but God can make it taste of weakness and imperfection There was nothing ever born planted built up c. but may have a time to dye to be plucked up to be thrown down c. There was nothing ever deaded plucked up rased out but may have a time to be quickened to be planted to be written in again All things are brought forth in weakness the inward world as well as the outward All things under the Sun there are vanity are to have but a vain course and to end in vexation of spirit God indeed is perfect in every motion of his both in the inward and in the outward world I know that whatsoever he doth it shall be for ever nothing can be put to it nor any thing taken from it Vers 14. But man is weak man is vain the outward man vain the inward man vain every motion of his comes to nothing He seemeth to be wonderous wise to have motions of great weight even of Eternity upon him but alas he cannot reach Eternity he is but a vain empty cipher which stands for nothing He hath purposes in him but his purposes are poor shallow things and there is a season for them wherein he takes his swinge in them but these seasons must blow over too and the time must come wherein man must be ripped up with all his hurdle of vanity from the very begining to the end and then both he and it blown away with the wind an eternal puff will quickly set them all packing What profit hath he that worketh in that wherein he laboreth O God Let others treasure up but I abhor I throw away every inward motion that ever hath sprung up from me I will have nothing to delight in nothing to glory in nothing to hope from before thee Do thou gather them up and save them as they are thine as thou hast been and appeared in them but as mine let them pass away for evermore Let there be no profit of all my labour and travel Do thou reap the travel of thy Soul and be satisfied but for my part I have long turned and still do and cannot but turn from all the works of my hands all the delights of my spirit even in the inward world and with as perfect irksomness and tiredness of spirit as ever Solomon did from his in the outward He hath made every thing beautiful in his time Every thing is beautiful in its season and nothing is lovely out of its season There 's a beauty in life O how lovely is the spring both in the inward and outward world The life of the flesh the life of the spirit each shoots forth with a grace And there 's a beauty in death it is comely to see things dye when the season of death comes There is nothing so black but there is beauty written in it nothing so evil but it hath goodness engraven on it Nothing so bad but it is good in its own place order season course nothing so good but it is bad out of its place There 's a beauty in killing and a beauty in healing a beauty in weeping and a beauty in laughing c. in their seasons but of their seasons they are very deformed All the motions of God both in the inward and in the outward world are very exact They have all reference one to another the outward to the inward the inward to the outward every motion in each hath an universal aspect and referrence there is a strain of Eternity in every motion There is the very Nature and Excellency of God in every thing that God doth every thing as it comes from him savours and tastes of his own Perfection Man hath but a poor sight of things either the outward or inward man and after that manner that he sees he doth not see either from the beginning or to the end of any thing The outward man seeth not any outward thing so nor doth the inward man see any inward thing so And indeed God hath so set the world in mans heart that man cannot be left free and unbyassed in observation and judgment There is such a desire planted in man to grasp and enjoy what ever is discovered every thing in the outward world there is a desire in the outward man to possess every thing in the inward world there is a desire in the inward man to possess that man cannot addict and apply himself to understand things to observe the motion and operation of God in things from the beginning to the end There is nothing seen in the root either as it lies in the root or as it springs out of the root or as it returns into the root Man hath only a bruitish knowledg of things or of the motions and actions of God in and about things seeing only a present appearance of this or that but not knowing what it is whence it came what it means or whither it tends And this also is beautiful in its season Darkness becomes the night spiritual darkness the spiritual night as light becomes the day and shadows and lyes are as proper for the night as Truth and substance is for the day While the night remains it is as suitable that the shadows should remain also as that when the day dawns the shadows should fly away Now here is the Excellency of Christ of Sion of the holy Seed They are not exempted from any varieties or changes either in the inward or outward world but in their running through them they still remain the same They are like God Every where in every thing what ever their clothes what ever their appearances be yet their Substance their Life is still the same The inward man shall be befooled all his light be put out and he made to see and confess that he knoweth nothing as well as the outward it is the spiritual man only whether in the seed or grown up that shall live and flourish And for the coming of this day my Soul after its own hidden way and manner waiteth and longeth the breaking forth whereof is alone able to afford my spirit rest and satisfaction The secret hidden most inward Voyce and Demeanor of Sion in the time of her Captivity FROM LAMENT 3. Vers 24 c. The Lord is my Portion saith my Soul therefore will I hope in him The Lord is good unto them that wait for him to the Soul that seeketh him It is good that a man should both hope and quietly wait for the Salvation of the Lord. It is good for a man that he bear the yoke in his

and living of its own nature O how richly hath God prepared for thee O Child of Eternity He hath sown his own life and perfection in thee he hath reserved his own life and perfection for thee and he feeds thee with no less then life and perfection at present onely a little prepared a little qualified and corrected for the queasiness of thy stomack in the state of thy weakness Some Properties which attend this New-born-Childe in his nonage while he is growing up to his inheritance FROM MATTH 5. Vers 3 c. 1. HE is poor in spirit stript of all his life of all his beauty of all his excellency of all his wisdom of all his strength of all his righteousness of all his holiness of all his happiness a peece of perfect weakness emptiness vanity and misery He is nothing he can do nothing He cannot pray he cannot beleeve he cannot wait he cannot hope he cannot love he cannot so much as desire Indeed when God breathes any of these into him then he has them when God draws forth any of these in him then he acts them when God lives in him then he lives but of himself he is nothing knows nothing can do nothing Other men can resist temptations but he lies open to all evils Other men can conquer corruptions but every thing is too strong for him Other men have a stock of duties of mortification of holiness but he is poor Other men are strong but he is weak Other men cannot but trust God love God live in and upon God but he sees he knows he feels he can do none of them He hath nothing of his own nothing in his power but is shut out of all the possession and possibility of life in himself Behold a poor one indeed There are none else so poor but they are rich in themselves rich in the esteem thoughts and conceits of themselves But this Soul is emptyed within as well as without is stript of his inside as well as of his outside is made naked to purpose his very spirit is unclothed he hath nothing to cover support or refresh himself even there 2. He is of a mournful spirit cannot but grieve at the sight and sense of this poverty As he is the truly poor one so he is the truly afflicted one As this is the greatest the deepest poverty So it pincheth hardest it causeth the greatest the sharpest smart It overwhelms his heart to see how he is fallen short of the glory of God to finde himself destitute of the life and presence of God He cannot rejoyce while he wants him who is the light of his countenance The Primitive Christians indeed had a taste of joy but that was from the riches which were then dispensed unto them which did not long last They were poor outwardly but rich towards God as having nothing but yet possessing all in him but this was no abiding state the Bridegroom was soon taken away and ever since hath been a time of mourning 3. He is of a meek spirit by being continually emptyed broken and stript he is made very meek His haughtiness and roughness is tamed and subdued by his constant sense of misery He knows what it is to be miserable to be subject to vanity to be destitute of the life and power of God He hath nothing in him to lift up it self against any to accuse any of He can neither act roughly towards others nor oppose any rough actings towards him He knows the meaning of nothing and so is silent and meek towards all and concerning all He is not a fretful outragious mourner but he bewails himself and the sad condition of all things with a meek broken spirit 4. He is hungry and thirsty after Righteousness He is very poor altogether stript of them yet not contented so to remain but there is a great hunger and thirst kindled in him after them He feels the vanity and misery of unrighteousness and would fain be rid of it he tastes the sweetness and excellency of righteousness and is very eager to be filled with it to be possessed of it to have it brought forth in him It is his own natural temper and he cannot rest until he return into the freedom and fulness of it until he finde nothing but righteousness within nothing but righteousness flowing forth perfect righteousness within perfect righteousness flowing forth even the Righteousness of God himself communicated to him living in him and displaying it self through him When he is perfect as his heavenly Father is perfect then and not till then will he have enough 5. He is very merciful full of compassion of bowels Merciful to every creature merciful to all men to their Bodies Souls to every thing that is liable to suffer He loves no cruelty no oppression but would fain have all tendered all pityed all relieved He is touched with every ones want and would fain have them supplyed He would not have the Bodies of men want food or rayment He would not have the Souls of men want God the life of God satisfaction in and from God 6. He is pure in heart Though he is overspred and covered with abundance of filth and impurity yet the principle of life in him is pure and uncapable of being tainted 7. He is a peace-maker does not love quarrels and contentions but meekness and quietness There should be no fallings out no jarrings between Creature and Creature or between God and Creature if he could help it and he is still making peace so far as lies in his reach He loves peace exceedingly and because of his abundant delight to reap it he is ever sowing and cherishing it He is the very Image of his Father still moving and working towards Reconciliation 8. He is persecuted for righteousness sake for that righteousness sweetness meekness c. that God bringeth forth in him There is no cause why he should be persecuted but yet he is persecuted and this kinde of temper layeth him open to persecution the Dove-like Lamb-like spirit is a temptation to the Hawk to the Wolf Christ was persecuted for this very cause and the same spirit in the world that persecuted Christ will also be still persecuting such as these upon the same ground and speaking all manner of evil against them falsly for Christs sake because of their reference and likeness to Christ whom by a secret antipathy the spirit of the world when most refined and spiritualized cannot but oppose They cannot for shame before men and in their own spirits speak against these things in them therefore they invent lyes and falshoods that they may represent them odious to men and their own spirits thereby and so more freely without check of Conscience persecute them under colour thereof But these notwithstanding all their present miseries and hardships though they be looked upon as the scum and off-scouring of the world and so used by the world yet they are the blessed of God of whom the