Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	mark_v	peace_n	upright_a	1,413	5	10.3964	5	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

way the only way to restlesness and misery to be touched and inflamed with love towards God Is there no cure for this love no rasing it out of the heart nor no attracting its object into the heart O God why art thou so coy why dost thou so disdain the low estate of thy Spouse What credit will it be unto thee to have it said and seen when all things shall be opened to all eyes and spoken in all eares Behold a Soul burnt up into perfect misery by the flames of its own love Of the Difference between God and the Creature THE Difference between God and the Creature can only be seen by that eye which throughly discerneth and is able to measure both throughout yet according to that measure we have to discern somewhat of both we may also in part discern that vast difference that is between them God is the Original Being the Creature but a derived Being and hath only so much of and from God as he is pleased to impart unto it who may do what he will with his own dispensing it as he pleaseth As every thing is a shadow of him so every thing hath some stamp of his Image upon it one sort of creatures more then another Man more then other sorts some sorts of men more then others Man is a God in respect of the creatures yet still he is but man the Egyptians are men and not God Some men are Gods in respect of others in reference to that majesty wisdom justice mercy kindness love holiness c. wherewith some are endued beyond others Man in his best estate is vanity weak fading changeable his very soul and spirit subject to faint and unable to stand before the hand of God when it goeth forth against him Who knoweth the Power of thine anger I will not contend for ever neither will I be always wroth lest the spirit should fail before me and the Souls which I have made Man came from God his spirit was made so was not Gods God is able to bear his own weight in every kind Man is not able to bear his weight in any kind God can so wound the strongest man as quickly to make him sink A wounded spirit who can bear But God can not only bear up himself but man also under the greatest pressure Man is a poor narrow confined limited spirit God is a large universal unlimited Spirit He sitteth upon the Circle of the Earth God is Substance Truth Man is vanity in his best estate altogether vanity a shadow in himself in all his motions man walketh in a vain shade a lye a lyar let God be true and every man a lyar All men put them in the ballance they are nothing before God but as the dust of the ballance as grashoppers as nothing less then nothing and vanity All that all the men in the Earth have derivatively from him is nothing to that which is originally in him Whereunto will ye liken me saith the most High There is nothing throughout the whole Creation nothing that man can see nothing that can enter into his heart or thoughts that can bear any true or substantial resemblance of God Alas poor man what canst thou think aright concerning God! Wilt thou be measuring God what he is or what his Thoughts or what his Ways in any kind are Who knoweth the Spirit of the Lord O Man thou hast ever been befooled in all thy thoughts of God and as thou risest higher in thy apprehensions and bolder in thy determinations the more shalt thou certainly be befooled When God openeth himself to thy cost shalt thou see how far thou wast from knowing him or speaking aright concerning him Of Good and Evil. GOOD is that which tends to the welfare of the creature Evil is that which tends to its hurt and damage They have also some reference to God though not as he is in himself yet as he discovereth himself appeareth and acteth in such or such a line So in the several lines wherein he acts there is a Good and an Evil the one tending towards his honour in that line the other towards his dishonour God as he is in himself cannot be touched yet as he appeareth acteth and holdeth forth his Name it may receive honour or disparagement Him that honoureth me I will honour The Wisdom Power Goodness Love Grace Mercy of God c. may be neglected slighted undervalued by the creature He may discover these in his motions and the creature not take notice of them not acknowledg them not acknowledg him in them and this is a dishonour cast upon him Again They may be taken notice of and he exalted in the thoughts and heart of the creature thereby and this he pleaseth to accept of and esteem as an honour done unto him Now there is a double kind of good The creature 's keeping in its line walking to its rule moving orderly in its station and the enjoying of life sweetness and content therein The living to God and the enjoying of God in its course in its Orb in its sphere this is good and herein lieth the happiness of the creature There is answerably a double Evil. The creature's deviating from its line walking out of its way swerving from the rule of its Creation and its meeting with that misery which attends this losing its life sweetness content happiness And let men think what they will by the change of their apprehensions yet Good and Evil will evidence their difference to the sence and experience of the creature that they are different in their own nature are sown in different grounds grow from different roots and tend to different ends And the creature while it is a creature cannot be happy in the way of Evil either in his present state or in his end but only in the way of Good Mark the perfect man behold the upright the end of that man is peace Say ye to the righteous it shall go well with him Say to the wicked it shall not go well with him Blessed is the man that walketh not in the counsel of the ungodly c. he shall be like a tree planted c. The ungodly are not so they shall not stand in judgment nor sinners in the Congregation of the Righteous Christ himself the beloved Son cometh to his Exaltation by Righteousness Because thou lovest Righteousness and hatest iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows Let the righteousness of the creature fall lay it as flat as ye will make unrighteousness equal with it as well ye may because it is but unrighteousness and somewhat more unlovely because of its paint But is there no other Righteousness Is there no true Righteousness Or must that fare the worse because there is so much painted righteousness Consider this well All Gods work from the very beginning hath been about Righteousness and Unrighteousness holding forth the evil nature of the