Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	good_a	hate_v	hatred_n	2,544	5	9.6222	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

in some considerations but yet he is still there in other considerations and where he is his Love is And how remote soever things appear at present from him yet he will have a time to discover himself and consequently his Love in them 6. It is Conquering it is Subduing it subjects all things to it self Love is stronger then death The Love that is in every thing will one day when it discovers its strength conquer the Death that is in every thing and the Conquest must be where the Combate is even in the heart of every thing Nothing is able to stand before Love If thine enemy hunger feed him if he thirst give him drink hereby thou shalt heap coals of fire upon his head and he shall not be able to hold out against the engines and art of Love If we had but Love enough we might conquer our greatest enemies God hath Love enough and therefore can conquer his greatest enemies He can chain them up by Power but that is nothing so noble a Conquest as to change them by Love The letting loose of pure and perfect Love will charm all the enmity and opposition in the bitterest and fiercest adversary Now do not say O Man these things cannot be There is certainly such a Love in God who cannot but delight to give it full vent And when Wrath hath had its full scope why should not Love which cannot be always bound have its turn Wrath comes from Love and in its greatest heat is subject unto Love and why should it not at length be swallowed up in Love Love cannot be perfect in its work while it suffers an enemy to remain and its Conquest being so sweet excellent and universally good how can it but desire and delight to conquer If Love be the best thing the most universally pleasing and profitable why should it not delight to diffuse it self how can it rest until it hath diffused it self Was there any thing but Love before things were brought forth in such a way as they might be exposed to hatred When there was nothing but God was there any hatred in him Doth any man hate his own flesh himself And how can Love be quiet until it hath reduced all into Love and loveliness again Surely saith my Soul Love must want strength or it cannot suffer misery always to remain If I had power in me answerable to the love I find sown and springing up in me I could not endure the misery of any thing Whence cometh this what is this being interpreted Is not this from and a shadow of that Love which wants not this power nor this good-will nor skill to do it in a way of Righteousness Is it not just for Love to recover all it once had and possessed if it can And this may God do to my understanding which since he hath broken it gives him his scope in doing what he pleases in speaking what he pleases in interpreting his own words as he pleases and not contradict any thing he hath said but only our weak creaturely apprehension of things who have measured his declaration of his Intentions not in his light but in our own Of Self-denyal SElf-denyal is the first step in Christianity that which Christ first teaches and requires to have learnt of any before he will admit of them into his School before he will undertake to train them up as his Disciples It is that which makes way for all the Lessons which he teacheth afterwards without which none of them can be learnt and by which they are all made easie He who hath learn'd to deny himself will quickly learn to bear his Cross to dye with Christ dayly yea to live and move towards God in and through Christ Self is the natural man the earthly principle Adam in his own nature which is of the earth and tends to the earth which is ever sinking into that corruption which makes way for death This Self where ever it is where ever it hath a Being it cannot but seek to preserve and make use of its Being in motion and activity which as it comes from it self so it centers in it self it may move towards God towards any spiritual thing yet it is from Self and for Self that it so moves This Self being corrupted hath most of its principles motions and ends in and from corruption yet it will not rest there but wanders up and down every where for security and there is nothing within its reach but it will lay hold on if it may hope for preservation from it or through it There is nothing can be propounded for it to beleeve but it will beleeve nothing can be propounded for it to practise but it will practise yea it will not fall short in the very accurateness of Self-denyal it self There was never yet any Fabrick that God reared for himself for his own Spirit to make use of or to dwell in but our spirits our Self hath entered in after him hoping to live there with him and to be safe there through him through his presence and help When the Lord built a material Temple which he appeared in how did the spirits of fleshly Israel cling unto it how did Flesh Self corrupt all those Ordinances and wayes of Worship which were once pleasing but by it made abhominable in the eyes of God There is no Form take the expression as largely as ye can either of outward or inward worship but flesh self will intrude thither will be making use of it will be corrupt there and corrupting it It will enter into all Duties Ordinances into all Spirituall Motions of every kind into Faith into Love into Humility Patience Meekness heavenly mindedness there Self will be in these postures will Self act and move There is not any strain of Religion so pure not a notion or apprehension so spiritual not a vision or revelation so sublime and seemingly remote from Self but Self will be climbing up and getting into it putrifying and preparing it for Eternal fire which will not be quenched when once it is kindled until it hath burnt up flesh burnt up Self where ever it finds it And though these now seem very glorious smell very sweet O how Flesh is pleased and ravished here yet when the Eternal fire is let loose upon them they will stink extreamly nothing scents worse then burnt flesh and then in stead of a sweet savor there will be a stink Ye begin to smell the flesh in your Ordinances in your Duties ye shall smell it in your Graces too yea in the purest intirest motions that ever your spirits went out in This sickness is so deep this leprosie so spread that it will be very costly to have it purged out and the person cured The whole house must be pulled down the whole building the spiritual Temple as well as the material and every stone burnt in the fire Every Ordinance all spiritual Knowledg every spiritual Motion must be rent confounded torn

that shall he also reap For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting They differ also in their circuit and course The one begins in life and ends in death begins in strength and ends in weakness begins in glory and ends in shame begins in order but ends in confusion The other begins with death weakness shame confusion but ends in perfect life strength glory and order This Creation was brought forth in its perfection it began gloriously but it withers and dyes dayly its life its glory is like a wind that passeth away and comes to nothing for it returneth not again The other Creation is but as seed sown in this Creation which hardly appears to have any life or excellency in it and its growth is very weak and gradual but withall it doth spring up and will grow until it arrive at Life and Perfection These two Principles Seeds Creations the fleshly the earthly and the spiritual and heavenly are together live together move together in the renewed man and cannot perfectly be distinguished either in themselves or motions The spiritual Principle goes up and down through the Earth with the earthly extracting God out of every thing and feeding upon God in every thing turning every thing into heavenliness into spirituality into life that it meets with The earthly Principle goeth up and down also into Heaven and among heavenly things with the spiritual with the heavenly making them earthly to it self and feeding its earthliness with them extracting Earth out of Heaven blowing upon and tainting every spiritual excellency that it hath to do with And these can neither of them have ease rest or content the one being still disturbed by the other Neither of them can move freely nor enjoy it self fully because the other is still striving to move and enjoy it self as its nature still guides it in that which is quite contrary O how welcom will a separation be to both The one would leap into the fire to get rid of the other nay either would chuse to live rather in the fire then with the other The condemnation which is to issue out upon the first Creation is double which may easily be discerned every where in every thing by him that can read it is so plainly written upon every thing One is because of their deviating from their state and kind for falling short of that excellency which is proper to them and which they might attain in a far greater degree then they do for not being what they should and might be Every seed hath degenerated from its kind all flesh hath corrupted its way before the Lord and so lieth open to condemnation for its degeneration for its corruption The other is in respect of their kind which shall be made appear to be weak shallow imperfect and so not fit to be suffered to remain but fit only to make fuel for the fire against that great time of burning which is designed concerning the Earth and all the works therein which must then be burnt up Such is all the righteousness and excellency of the Creature and therefore though it were as compleat in any as it was in Adam yet it must come under condemnation And though it should be justified in and according to its nature for being what and acting according to what it was made yet it should be condemned for the weakness of its nature as being but a shadow and Image suited only to represent somewhat at present but in no wise fit to abide There is answerably a double Justification of the second Creation One in respect of the excellency of its kind the other is in its keeping to its kind it remaining still the same in all its motions conditions changes As it came forth pure from God so it remains pure in it self acts purely and is stripping it self dayly of that filthy garment wherewith it is here clothed as fast as may be He who hath this seed in him which seed hath Faith and Hope and every spiritual thing in it purifieth himself as he is pure from whom it came As he is pure who begat so it is pure which is begotten by him and cannot but be contracting inwards and purging it self from that impurity which cleaves unto it by reason of its present affinity with flesh Of the New-Birth whence Faith and Love flows and to which Redemption with all the Priviledges of it appertain FROM JOH 1. Vers 13. Which were born not of blood nor of the will of the flesh nor of the will of man but of God HEre is the New-Birth distinguished from all other Births which bear any resemblance to it and by their similitude may happen to be taken for it There are three sorts of generations or ways of begetting men in Religion none of which are this Birth nor can entitle to that Sonship or those Priviledges which flow from this Birth and belong to the Child thus born 1. The first way of generation in Religion is by Blood So the blood of Abraham running along in that line did convey Religion or at least the Priviledges of that outward Religion which was established among the Jews They were free born they were born under the Promises and Priviledges belonging to that Nation They were not of the common sort of the world but an holy a peculiar people who were nigh unto God to whom God was nigh whereas the rest of the world were aliens and strangers to him He was their God so as he was not to any else and they were his people so as none else were God was to take care of them their Posterity their Land every thing that belonged to them in an especial maner They were to serve and honour God in a peculiar way so as none else were appointed to do and they might expect that acceptation with God which none else could though doing the same things 2. A second way of generation in Religion is by the fleshly will of man by the corrupted depraved will of man by the selfish desire of man which naturally enclines to propagate its own Principles Party and Interest Thus the Pharisees did beget or make Proselites yea they compassed Sea and Land to do it as also the Sadduces and so all sorts of Sects have ever been very industrious to strengthen and encrease their Party 3. There is a third way of generation and that is by the honest plain simple down-right ingenuous will of man which for no by-ends but meerly in reference to the good of man desires and endeavors to change him from those corrupt principles which come into the world with all and grow up in all into principles and practises of justice and order of righteousness and love both towards God and man This is the will of man of man so far as he is undepraved which naturally he enclines to cannot but strive after and be very

shall all know me from the least to the greatest God will make his people vomit up all the knowledg of himself that ever they have received he will break the old bottles and spill all the wine they held and this will he do from the least to the greatest The highest in the knowledg of God who have the purest the clearest light shall not be able to preserve one scrap of their knowledg from destruction And then will he make new bottles and fill them with new wine Every bottle must be new-made that is filled with this wine and every bottle that is new-made shall be filled with this wine from the least to the greatest Vers 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more Here is the ground of all here is the first beginning of all here is the establishment of all this good will love and sweetness between God and his people He will certainly do it for he will take away that which hinders that which any way stops or diverts the current of their affection and intimacy on either hand That which had the great force in the other Covenant to estrange God and his people was sin Your iniquities have separated between you and your God and your sins have hid his face from you Sin made God turn from them and sin made them turn from God for feeling the guilt of sin in his own spirit man runs as far and as fast from him as he can Adam had great delight in the presence of God and God in Adams till he had sinned then the appearance of God is terrible to him and he seeketh to hide himself from his presence and since that time guilty man could never endure to come neer God To quiet himself he is fain to frame a God suitable to himself and this he can come neer and delight himself with but the true the living God who can pierce into him and will not be bribed to spare him the heart of man cannot endure to come neer Every man is apt to think that of all things he desires God communion with God but the appearance of God will one day give him the lye And this ariseth from the secret guilt of sin which however it be dawbed up at present yet the purity of Gods presence cannot but search and discern it The sight of sin is drowned and lost at present every man almost hath an art to hide silence cover and bury sin but the approach of God will put life into it again the effects whereof will be such as will make his coming very unwelcom even to such as now seem to themselves much to desire it The Majesty and Terror of God whom would it not affright how can sinful flesh stand before him There is no hiding any sin from him for the light in him discovers it There is no undergoing his wrath it is too weighty for any creature While any sin remains upon the conscience of the creature it cannot but startle at God and shrink from him while any sin remains upon the score of the creature God cannot but be dreadful to it O what a distance and shyness is there between him and his dearest ones while any reckoning remains between them O how little true intercourse and communion is there between God and any man at this day There is a great deal of seeming boldness in drawing nigh to him and claiming acquaintance with him arising from ignorance and from an imagination of the pardon of sin but alass how will this vanish when he comes to make himself known and to lay mens sins to their charge which are not yet so blotted out as they think they are I will do it saith he at such a time but the time is not yet come The blotting out of sin is reserved for the times of refreshing for the days wherein this Covenant shall be set up Then God will indeed do great things for his people and nothing shall fall short of all that sweetness and perfect communion that he hath spoken of between him and them for all that might interpose shall be taken away by him for I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more For I will be merciful to their unrighteousness Vnrighteousness holds forth the nature of sin in general for sin is nothing but unrighteousness Take what sin you will into consideration this is the nature of it this is the chief property of it this is that which makes it to be sin which brings the person into danger from whom it flows which any way divers God from or incites God against the creature namely its unrighteousness The influence which sin hath upon the Justice of God which is an utter enemy to it is by its unrighteousness The harm it doth to the creature both by deforming it defiling it and laying it open to wrath and misery is by its unrighteousness That which maketh it to be sin that whereby it produceth all its effects is its unrighteousness Their unrighteousness The People of God who are dear unto him whom his heart is upon whom he intends to do all the good he can to whom he means to bring into perfect union and communion with himself yet have their unrighteousness belonging to them cleaving to them they are not yet freed from sin but lie with the rest of the world overwhelmed and buryed under the heap and rubbish of it Indeed there is that life and hope in them that will one day spring out of the grave and throw off all the fetters and boods of sin but at present there is little difference between them and others saving that they are somewhat more sensible of their burthen which makes their yoke smart the more Sin clings yet to their consciences they are yet slaves under it they are yet in captivity and misery because of it If mercy had took its swinge upon them sin could not so remain and dwell in them nor the effects of sin so follow them as they continually do I will be merciful to their unrighteousness As Justice hath hitherto had and must still have its scope to prosecute sin to be severe against sin where ever it findes it So then mercy shall have its scope and shall be able to answer justice in all its pleas against the sinner and the poor creature that is now worn out by the prosecuting avenger of blood shall be refreshed shall never hear more concerning sin but what mercy speaks And mercy shall have full vent God will set himself to be merciful When Justice hath had its full time its full hearing then Mercy shall have its turn and be fairly heard to what it can say for the rescue and Salvation of the sinner God will give himself up to mercy set himself to be merciful I will be merciful to their unrighteousness Where ever I espy unrighteousness in

sown which must have seasons pass over it before it spring up must rot and dye before it live though in its rotting it doth not rot and in its dying it doth not dye and when it doth spring up must grow gradually and undergo many changes before it cometh to maturity There is a double sowing one of Christs another of ours Christ soweth and we sow Christ soweth in us and we sow unto him He sows the seed of life in us and this life in us sows the seed of living motions towards him and of living operations in him it moves spiritually towards Christ it works spiritually in Christ Every motion of life put forth towards Christ is a sowing Every act of faith of love of joy of expectation of contentedness and submission of spirit under his dispose is a sowing He that soweth unto the flesh shall of the flesh reap corruption but he that soweth unto the spirit shall of the spirit reap life everlasting To be spiritual to move spiritually to live spiritually is to sow unto the spirit as to be carnal to move carnally to live carnally according to the will and desire of the flesh is to sow unto the flesh Now all these all these motions all these operations this life with all the buddings forth of it must be thrown into the Earth dye there be gone and lost a long season before they come to any thing so that the flesh which had great hopes because of them great delight in them and great desire after them will lose all its expectation be weary of its delight and let fall its desire and will be vehemently perswading the spirit to do so also To what purpose is it to beleeve to what purpose is it to pray to what purpose is it to deny ones self and to suffer in so many kindes All comes to nothing he whose spirit multiplyeth in these multiplyeth sorrow unto himself c. True all these are thrown into the Earth lost and gone for ever to all sight and appearance they come to nothing a great deal of pains and trouble there is but to no purpose And how can it be otherwise seeing the time of reaping nay perhaps of growth is not yet come But wait run the venture as you see the husbandman is fain to do who expects a crop Be ye also patient Follow their example wait and wait long as ye see they do Stablish your hearts Do not give way to frights to discouragements from present pressures which may dishearten you and make your waiting irksom but stablish your hearts to wait It will come it will be worth all your waiting for it when it comes and the longer it stays the more weighty will it be in it self and the sweeter to you Be content then to stay for it and to expect nothing but trouble and misery until you meet with it For the Coming of the Lord draweth nigh It is a great encouragement to wait if one be neer the attaining of what one waits for And this great advantage Faith hath always had to represent things very neer as neer as they can be desired to be The Coming of the Lord is a great way off to the eye of man so far off that he can hardly forbear scoffing at the spiritual man for speaking of it as nigh at hand but close by to the eye of Faith even as near as Faith would have it Faith would have nothing wrought otherwise then it is he that sees every thing with a spiritual eye can dislike nothing it would not have any thing come sooner then it is appointed to come It is the flesh which shall never be saved that is so hasty after Salvation but he that beleeveth doth not make haste but stayeth willingly till Salvation be ripe and till he be ripened for Salvation It is the foolish flesh that thinks it self wise enough to cut out its own season and proportion of deliverance but the truly and spiritually-wise-childe knoweth his degree of wisdom the degree of wisdom allotted him doth not amount high enough for this undertaking and therefore yeeldeth it up to the dispose of the wisdom of the Father The flesh is much troubled that it cannot have things times and seasons at its own dispose the spirit or spiritual childe would not have them at its own dispose if it might The spirit in the spirit of the childe teacheth it contentedly from choyce and with delight to give up it self to the dispose of the spirit in the spirit of the Father Surely it cannot but seem strange to the eye of man that the Apostles should then in their times so many ages ago speak of the coming of Christ as so nigh and that it should yet be so far off but Faith can digest very well Faith sees the certainty of it the suddenness of it yea that it is already in motion Behold he that cometh will come and will not tarry He is certainly a coming and he will come on he will not stay He comes he comes he wo'nt step back again he will come on forward nay he wo'nt stand still he will not tarry Behold he cometh leaping over the mountains skipping over the hills Arise shine thy light is come Lift up your heads your Redemption draweth nigh Howl ye who have thriven and grown rich in his absence your delight your content your life your peace your happiness is ended your Sun is set Spring forth with joy and singing ye weak ye sick ye poor faint distressed spirits the Sun of righteousness is risen with healing in his wings he is coming to anoint you with the oyl of salvation and gladness to wipe away all tears from your eyes and so to fill you with joy as ye shall be able to grieve or weep no more He will appear the second time without sin to Salvation ye have been long talking of Salvation when he cometh again ye shall know what it meaneth ye shall feel what it is and it will not be long ere he come he is upon his march already hastening towards you coming on apace the appointed time of his absence is wearing out amain and the time of his return approaching The day is at hand the Coming of the Lord draweth nigh Even so Amen Come Lord Jesus come quickly redeem the time of thy long delay and come quickly yea very quickly The Spirit of the Bride saith Come and he that is athirst saith Come Come O Water of Life or I perish come O Bread of Life or I famish Come Come ERRATA'S Pag. 24. l. 6. r. a new-man P. 30. l. 27. r. doth not onely P. 31. l. 28. r. this is the. P. 74. l. 28. r. lives safe P. 78. l. 23. r. diverts P. 79. l. 1. r. and bonds P. 109. l. 28. r. out of The Contents 1. OF the difference between God and the Creature Pag. 1 2. Of Good and Evil. Pag. 3 3. Of the Devil Pag. 5 4. Of Righteousness Holiness and Happiness Pag. 9 5. Of Redemption Pag. 10 6. Of Faith Pag. 12 7. Of Love Pag. 14 8. Of Self-denyal Pag. 21 9. Of Christ from John 1.1 Pag. 24 10. Of the two Principles Seeds or Creations their different Natures Motions and Ends. Pag. 35 11. Of the New-Birth whence Faith and Love flows and to which Redemption with all the priviledges of it appertain from Joh. 1.12 Pag. 39 12. Of the excellent Nature of this Birth or of the Child thus begotten thus born from Joh. 3.6 Pag. 42 13. Of the excellent Food prepared for this New-born-child to nourish him and cause him to grow from Joh. 6.63 Pag. 44 14. Some Properties which attend this New-born-child in his non-age while he is growing up to his inheritance from Matth. 5.3 c. Pag. 47 15. Of the Fathers care over this Child and his readiness to provide for him every thing he needs from Luke 11.13 Pag. 51 16. 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 11. Pag. 53 17. Of the Relation between Christ and his and the Hold they have of each other from Joh. 10.14 Pag. 58 18. Of the New Covenant from Hebr. 8.10 11 12. Pag. 65 19. The way to Life which is through the death of that which we account and press after as life and particularly through the Captivity of the Life it self from 2 Cor. 12.7 8 9 10. Pag. 83 20. The Way to true Knowledg from 2 Cor. 5.16 Pag. 100 21. 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 that description given by that wise Observer of the course of Nature Eccles 3.1 c. Pag. 106 22. The secret hidden most inward voyce and demeanor of Sion in the time of her Captivity from Lament 3.24 c. Pag. 111 23. The Ruine Destruction and utter Desolation of Babylon from Revel 18.21 Pag. 121 24. An Exhortation to such in whom the seed of Life is sown to wait for the growth and happy success of it from James 5.7 8. Pag. 125 FINIS