Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	lord_n	tremble_v	1,942	5	9.3297	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90394	Light or darknesse, displaying or hiding it self, as it pleaseth, and from or to whom it pleaseth: arraigning, judging, condemning, both the shame and glory of the creature, in all its severall breakings forth from, and appearances in, the creature. / Held forth to publike view in a sermon, a letter, and severall other inward openings. Through Isaac Penington, (junior) Esq;	Penington, Isaac, 1616-1679.	1650 (1650)	Wing P1177; Thomason E602_1; ESTC R206404	25,799	39

LIGHT OR DARKNESSE Displaying or Hiding it self as it pleaseth and from or to whom it pleaseth Arraigning Judging Condemning both the Shame and Glory of the Creature in all its severall breakings forth from and appearances in the Creature Held forth to publike view in a SERMON a LETTER and severall other Inward openings Through ISAAC PENINGTON junior Esq JER. 4. ver. 23 24 25 26. I beheld the Earth and lo it was without form and voyd and the Heavens and they had no light I beheld the Mountains and lo they trembled and all the hills moved lightly I beheld and lo there was no man and all the birds of the Heavens were fled I beheld and lo the fruitful place was a wilderness and all the Cities thereof were broken down at the presence of the Lord and by his fierce anger LONDON Printed by John Macock M. DC L. TO THE READER READER BEhold if thou hast an eye to pierce into the inward state of things look stedfastly and thou shalt see a strange sight One who hath been deeply affected with Wisdom true Wisdom heavenly Wisdom spiritual Wisdom inward Wisdom and vehemently pursuing it from the womb being still encouraged by some tastes of it and certain lively hopes of further attaining and enjoying its sweetness at length wholly stripped of all his riches in this kinde and his desire after it again though it remained strong a a good while after the loss quite taken from him also Never was I perfectly at enmity with any thing but folly It was not simply sin that I was at variance with but the foolishness of sin I knew well enough that God and the Creature had an hand in the same act even in every act of sin I could bear with it in God because He knew how to do it wisely but I could not bear with it in the Creature because it did it so foolishly That which made God so lovely in my eye was chiefly His Wisdom which to me was the Crown of His Love Power Goodness and all his other excellencies which unless possessed by Wisdom and managed by Wisdom would to my eye have had no lustre in them but deformity That which made the Creature so unlovely still to me as it hath always been was its folly which hath made all the excellencies of the Creature wherewith it hath at any time been clothed and whereby it shined in the eyes of others so fulsom to me that my spirit hath stil turned as much from them and from it in them as from its greatest pollutions But now I have been so toss'd and tumbled melted and new molded that I am changed into that which I thought it utterly impossible for me ever to be I am grown at peace if not in love with folly I begin to prefer Folly at my very Heart above Wisdom I am half perswaded that there is a more sweet quiet and full enjoyment of ones self in a state of Folly then in a state of Wisdom besides its being a neerer readier and easier passage to somewhat else I confess I am not yet so far subdued and changed as to be content to take up a state of Folly to perpetuity but onely for a season to lie down in it to obtain a little ease and respite and to have the visage and remembrance of that Wisdom perfectly blotted out which did formerly so ravish and enchant me In this state of Folly I finde a new state of things springing up in me and representing themselves to my view which I entertain like a Fool not wisely enquireing what bottom they have or how they will endure the tryal of the fire but letting them in or out very carelesly not regarding either what they are whence they come or whither they go I see I feel I am a Fool I know not nor can know in the state wherein I am to whom they belong I know not how I come by them at any time They are strangely formed in me Let them look to themselves if they are afraid of injury either from me or from any else because of me Let him look to them to whom they belong if he set any value upon them or have any esteem of them As for me I have nothing to do with them but to let them have their course in me and through me which I am now at length become very free unto nay indeed in the present state wherein I am I am altogether unable to stop them in it I finde my self powerfully forming into somewhat which what ere it be it will be no thank to me for I did not like it nay resisted as long as I could but now I am vanquished and so broken all in peeces that there is no more strength or wisdom left in me I begin to yeeld up my self somewhat freely into the Hands of this unknown Potter to mold me into what he himself has a minde I am weary of and much weaned from my own will and desires even those which were most pure most spiritual and now I begin to lisp to this hidden Power which I know not yet feel working in me Thy Will Thy unknown Will thy undesired Will by any but thy self be done What ever thy Will be concerning any let it take place in them and upon them to the utmost Bend thy felf no longer to please the desire of the Creature in any thing but henceforth apply thy self to please thy self in every thing Let not me nor any else be what we would but what thy Will pleaseth to have us and fulfil thy whole Will and Counsel upon us without giving us the least account of it until thou pleasest If thou wilt lead us into Folly Sin Death Hell any thing every thing do what thou wilt carry us whither thou wilt Let our Will wholly dye in us that it may never avoyd any thing more nor chuse any thing more in any kinde but as thy Will chuseth for us Ye cannot but be offended at this kinde of voyce O ye wise men who know groundedly and from Principles of Light and Wisdom how to frame your desires and requests yet if ye be able give liberty to him who is made a Fool by the forcible breaking of all these Principles in him to speak according to what he hath though very unwillingly been made I have nothing to say to perswade or invite thee to cast thine eye bestow any pains on or give any regard to that which follows What thou mayst finde here I hold out but as the words of a Fool yet I will not give thee leave to judg them so For as I my self feeling my self to be a Fool do not so I know thou canst not judg them This is a kinde of Scripture which thou art not acquainted with and though thou wouldst fain be approving or condemning yet thou canst not until thou comest to know and understand it This Light This Darkness be it what it will is of a deeper kinde then thine is

motions and end And though they judg one another very partially and unjustly yet they shall finde when true Judgment is given that they are indeed one and justly come under the same justification or condemnation How different soever their appearances are yet their root their life their principle is one and the same And the best of these in judging the worst of these do but judg themselves and in justifying themselves they justifie the worst of these for they are the same in the main O poor Man how art thou vailed from thy self How are all others vailed from thee How art thou befooled with the eye of thy wisdom Thou canst not see any thing as it is If thy heart could take scope to it self and judg them quite contrary to what thine eye seeth them to be thou wouldst come neerer to Truth by such a mad thought of thine heart then by the soberest sight of thine eye Thou art thine own utter enemy All that thou desirest tends to undo thee All that thou judgest to be good life happiness is far otherwise All the knowledg thou hast of good and evil comes by thy fall by thy darkness and the clearer and clearer Revelations thou hast of both are still but to this dark eye to thee in this dark state to thee fallen from and uncapable of beholding true light in any kinde When wilt thou know and acknowledg thy friend This is the character of him It is he who plots thy Destruction who hunts after thy life who follows close the scent of thy feet and will not leave thee till he hath overtaken thee torn thee in pieces and quite devoured thee VII O How livelily is Death written upon all things But who can read it Who is so skilful as to understand the Characters either of Life or Death Thou art weighed O Man in the ballance and art found too light Thou art but as the dust thereof which weigheth nothing but is altogether unable to sway the scale either one way or other Why gaddest thou then to change thy way Thou shalt be worried out of all the imaginations of thine Heart Thou canst be safe no where Destruction will find thee out where thou art or whithersoever thou thinkest to remove for greater security Thy time hath long been determined and is now arriving at its period and thou mayst not enjoy Life or Pleasure any longer Give account of thy Stewardship for thou shalt be no longer Steward The Earth is sinking under thee Thy Elements melting in thee Thy whole Life and Being expiring what wilt thou do where wilt thou shelter thy self There is no escaping that Death and Judgment which is seizing on thee Thy Sun is setting and that black night which thou fearest is hastening upon thee I am stripping thee of all that is fweet and lovely to thee and driving thee out of thy present Paradise of present enjoyments and future hopes into the Land of Oblivion Into the Wilderness must thou go where thou shalt be stripped of all thine Ornaments and dye in ignominy and torment How wilt thou bear the loss of all thy beauty wisdom and excellency wherewith thou hast flourished like a God above the rest of thy fellow-creatures In one moment which thou lookedst not for shall Misery befall thee and make an utter end of thee Though thou expectest to sit on a throne for ever to live with and enjoy God in perpetual embraces yet thine own mouth shall give thee the lye And when I cause the power and pangs of death to fasten upon thee thou shalt know and feel that thou neither wast art nor shalt be but I alone was am and will be what thou by my disappearance hast foolishly imagined thy self to be for I am resolved to gather back all that belongs to me and leave thee no more then belongs to thee which is neither Life Being Sense nor Motion but meer emptiness and vanity And then live if thou canst in thine own imagination when I have gathered all the reality of life into my self VIII TRemble O Earth at the presence of the Lord and quake O Heavens for ye shall be shaken also Your Sun shall be darkened your Moon turned into blood your Stars shall lose their light The whole fabrick of Heaven shall fall into and perish in the bowels of the Earth And who or what shall live when God doth this Surely that alone which cannot dye He then shall live who gave life to all and hath prepared a death for and suitable to every life yea he shall live who can swallow up death and drown it for ever in the power of his own life O LIVE LIVE LIVE THOV ONLY FOR THOV ALONE ART WORTHY Thou art the Land of the living Thy life lives only in thine own Land and thou livest only in thine own life This is the true Inheritance the true Canaan the true Happiness the true enjoyment of God This is Life Eternal the rise and result of all This is Life indeed which can quicken death it self and make it as living as it self This is Power indeed that can cloath the greatest weakness with its own immortal and eternal strength This is Light indeed that can make darkness shine in its own brightness where the darkness and the light are both alike and where the Night shineth as the Day This is Purity indeed which is every where in every thing and can purifie every thing in it self A pure River which gathers all waters into it self purging and cleansing them till it hath made them like it self This is true Happiness that can swallow up all Misery and make it equally happy with it self This is true Spirit which can devour all flesh and by the strength of its quickening vertue turn it into Spirit This is a Philosophical Stone worth having which can turn any thing it toucheth into perfect gold But where dwells this Skill where dwells this Life this Spirit this Power is it anywhere is there any such thing There is every one harping at it Sure methinks there should be such a skill somewhere and if there be it cannot but delight to shew it self and will have its season so to do Only it may first contrive to bring forth Vanity Misery Weakness Emptiness Darkness Death c. in their perfection that it may give a true taste of its own vertue When it hath prepared all the Eternals and Everlastings that can be imagined to swallow up then will appear the efficacy and vigour of its own Eternity and Everlastingness These are the Bowels out of which all things came which are still rolling and will never be at rest till they receive them in again and nothing can truly rest till it returns thither again This was the first and this must be the last and after all the toilsom compasses and circuits that are now a fetching the circle will end where it began and then will that saying be indeed verified The first shall be last and the last first But every thing must be throughly tired out of its own motions desires ends hopes happinesses before it come to rest in this Center yet this irksom and wearisom circumference will make it more lovely both in its beginning and in its end IX BEfore this World this state and Being of things as we call it was Man will confess there was nothing but the Lord When ever this world shall cease to be there will be nothing but the Lord again It is his right to be the last who was the first And if he will be true to himself he can no more suffer any thing to be after him then it was before him And yet must nothing be lost but every thing found lost indeed in its own weak fading perishing state but found in a standing enduring eternal state Where when things arrive that Vanity Death and Mortality which is now written upon them all shall be swallowed up in perfect and immortal Life and Glory And what are things at present Are they things that are or things that are not Have they a real or an appearing existence To our eye they are real but is there not an eye to which they are but-Ciphers which swallows them up in the sight of it self which acknowledgeth him that was and him that shall be only to be at present also who is so all and so fills all that he can leave no room for any thing else to be where he is There is no object his eye can behold but himself Where ever he looks his eye dispels and scatters every thing that falls short of his own substance and perfection yet is there nothing to be seen but he must see it Nothing can escape his eye nor nothing can abide his eye It is the shutting of his eye in us that makes ours open But when his eye opens ours will be shut and there will be no eye left to see but the Lords and nothing left to be seen but the Lord himself yea it is only to us that it is otherwise at present but not to him O foolish Man when wilt thou cease boasting of thy knowledg and come indeed to know the Lord If I should tell thee never so plainly yet thou hast not an ear to hear it therefore I will forbear perplexing thee any further at this time with over-straining thee to hear see or comprehend beyond the compass of thy present ear eye or heart and leave thee to enjoy what thou hast which as yet thou mayst with some kind of quietness for a short season if thou canst be content so to do without over-exalting it otherwise know that the wind is too boisterous to suffer any thing that is high and lifted up to remain unshaken FINIS

was Destruction will make an end of their wickedness yea and it will make an end of your Righteousness also and then ye will become both one lump of Clay without either Good or Evil Vse 2. Not to grieve over-much when you find Destruction seizing upon you If your body or spirit moulder away If God consume your Righteousness your Holiness your Perfection by the blast of his Spirit Grieve not beyond measure at it Alas it must dye This must not last for ever You thought to have been made happy by this your happiness lies in being delivered from it This is not the true treasure or at least not in its true and lasting shape and therefore must undergo death and destruction in this its present appearance The Apostle James raises it higher bids you rejoyce in it Chap. 1. 10. and he gives a strong Reason Vers 11. For the Sun is no sooner risen with a burning heat but it withereth the grass and the flower thereof falleth and the grace of the fashion of it perisheth So also shall the rich man fade away in his ways Therefore be glad at the death of that that must dye ye have undergone that sorrow which there was no avoyding This is great matter of Joy The pain of having the sap and moisture of your spirits dryed up by the scorching heat of the Sun if it be in any degree past 't is great matter of Joy Better is the Day of this Death then the Day of this Life There is greater matter of Joy in parting with in putting off this Excellency then in putting it on Now for a conclusion to all this I intend to lay down the brief sum of the whole matter even of the whole course of man under every Administration wherein he is either lifted up or thrown down or both lifted up and thrown down first lifted up and then thrown down and through which he passes to his lasting state Take it thus We were all made by him who is the great Potter or Former of all things what e're we are whether righteous or wicked under what Administration soever And this not so much for any ends we can conceave or drive at as for his own pleasure which will have its course upon us and will toss and tumble us up and down into several sorts of Deaths and Lifes as great and as often as it pleaseth till it hath quite confounded and brought us to a perfect loss in all our own Hopes Desires and Apprehensions yea till at last it hath quite swallowed us up in it self where when we are dead buried and cease to be know or desire any more that Life may at length spring up in us which till then we are uncapable of any distinct desiring or possessing And the passage to this though it be very dreadful to the flesh being even through the Gates of Hell Death and Destruction yet it is in no small measure joyful to the eye of that Spirit which discerns it to be but a passage and a necessary passage too And what brave Royal Heart would refuse to joyn issue with this request O let all shadowy Perfections all Perfections that come in and by Administrations dye and pass away be swallowed up by a Death by a Destruction more powerful then themselves that so way may be made for the discovery of true and compleat Perfection that it may come forth to swallow up both destruction and all that it hath destroyed for ever and to bring forth it self and every thing again in its Primitive Glory that they may return to that beauty wherein they were before they were stained by that Vanity Misery and Vexation whereunto all things are at present subjected A LETTER Impleading A CONVERSION whether real or pretended is not material And all such kind of Changes in the Creature backward or forward by principles either outward or inward Dear Anne I Have seen your recantation in a Letter of yours which doth wonderfully please me I like well to see the creature with its waxed wings mounting up towards Heaven and soaring aloft beyond the reach of the sight of its fellow creatures But I like it much better to see the wax melted by the heat of the Sun and the poor foolish forward creature tumbling down into the Sea or unto the Earth again What should the creature do in Heaven The light of God should not quit it self like it self if it did not at least dazle if not wholly extinguish the fleshly eye and turn it back into its fleshly principle again So let all thine enemies perish O Lord So let all the principles the creature either sucks in from others or beats out it self by its own purest searchings and reasonings come to nought be so throughly and effectually thrown down that the quite contrary may easily be reared up in their stead But where are you now Sweet Anne You see the rottenness of your former foundation are you sure you now build upon firm ground upon the inmost Rock You have seen a Light which clearly shakes that great Light which did so transport you while it appeared Light but are you sure this Light is so clear so deep of so inward perfect a Nature as it shall never be shaken What pretty sport doth Original Wisdom make with us He tosses tumbles us makes us be or not be own or not own what and when he pleases and well he may While he hides from us the true and original colour of things and that skill whereby he colours things he may cosen us as often as he pleases He may put what colour he will upon things and what eye he will into us And we in beholding the present colour with the present eye may be confident in what we see yea in both judging it and other things by it not knowing either the root of it or of that eye that judges it nor considering what changes both the colour and the eye may undergo Let me run over your Letter a little I who am unworthy of the esteem of a Servant Do you know your self that you call your self unworthy I cannot bear that the creature should either exalt or throw down it self for I am sure it does it not from true knowledg but from imagination Though by the light in them at present it is knowledg and true knowledg unto that eye that is in them yet to me or if you will to somewhat in me which searches judges and condemns both that eye and that light it is but imagination Yet again beholding how the creature acts I can bear with either or both both the creatures lifting it self up and throwing it self down according to the different eye state and principle which it has and wherein it is and acts So that though in one sence I am an utter enemy to all persons principles things and actions yet in another sence I am perfectly reconciled to them all I like none of them as such as they take themselves