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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	nature_n	part_n	3,516	5	4.5867	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15703	A nevve anatomie of vvhole man aswell of his body, as of his soule: declaring the condition and constitution of the same, in his first creation, corruption, regeneration, and glorification. Made by Iohn Woolton minister of the Gospell.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25977; ESTC S120280	46,530	114

¶ A NEVVE ANAtomie of vvhole man aswell of his body as of his Soule Declaring the condition and constitution of the same in his first creation corruption regeneration and glorification ▿ Made by IOHN WOOLTON Minister of the Gospell Imprinted at London by Thomas Purfoote dwelling in Paules Churchyard at the signe of the Lucrece Anno Dom. 1576. To the right vvorshipfull William Moune Esquire Iohn Woolton wysheth prosperous successe in all vvorldly affayres and in the life to come Ioyes and Immortall felicitie THOSE THAT HAVE imployed their studies and labors in the diligent inquisition and description of Anatomie howe the partes of mans body are coupled knitte together vvhat properties and powers they haue vvhat things are healthfull or hurtfull vnto the same haue alwayes purchased great prayse cōmendation amōgst all honest vertuous men And although it be accompted of some an yrkesome and cruell thing to cut and mangle mans lymmes and members yet the ende and vse of the same is both necessarie and profitable in all the course and trade of mans life The cause vvhy those thinges are so studiously sought after is that salues and medicines may be more commodiously and skilfully applied and ministred vnto liuing bodies For how or to vvhat ende can they vse applications to any part if they knowe not the position constitution propertie and nature thereof Besides this commoditie the inspection of Anatomie as Galene diuinely writeth deduceth the creature to some knowledge of his Creator And euen so Iob Dauid Salomon many other in the holy Scripture after they haue moued vs to beholde the glory of God by his handy vvorkes vvhen they come to the vewe and consideration of mans body they so speake therof in vvay of admiration and vvondring that vve may vvell gather the straunge and almost diuine composition of the same very much to excell all other earthly creatures Nowe if men for the declaration of these corporall things haue bin always heretofore so well loued liked Then those can not be misliked that in a generall Anatomie of vvhole man aswell of his soule as of his body doo endeuer to describe mans excellencie before his fall and his miserable ruine together with the causes and consequences therof And then descende in order to Regeneration and restitution of Gods Image in man vvherby the Christian liueth eu● by death his body shall rise agayne and bee coupled vvith the soule and so at the last bee glorified eternally in the heauenly kingdome But vve can haue no helpe in the doctrine of these high mysteries neither of Hypocrates Galene nor any other bodily Phisition for they conteyne them selues vvithin the limits of their profession Those Scriptures then which be called and are in deede Holy doo playnly reuele this doctrine vnto vs fir those that haue excelled in vvitte learning and iudgement among the Heathen vewing the conposition of man vvere euen amased in considering principally two things First that amongst all corporall and visible creatures in this vvorlde there vvas none so fayre and beautifull in witte accions and stature of body Secondly that amongst all the sayde creatures there vvas none founde subiect to so many miseries and calamities For this noble and excellent nature of man decayeth muche more horribly then an Oxe or an asse and nature abhorreth mans carkas more then any other liuing creatures and if it be not interred and buried there will Serpentes and Todes quickly spring out of the same as experience hath often times declared But from whence man hath contracted such excellency on th one side and such deformitie destructiō on thother side these wise worldlings were not able with any wisedome to enquire and find out For as S. Aug. well sayth They felt the disease of our nature But the cause they knew not God therfore of his infinite and great mercy hath comprehended in the holy scripture the history and doctrine of these greate matters out of whome I haue drawen this briefe abstract of Anatomie And albeit I acknowledge willingly my owne imbecilitie and do confesse that many are fitter for this matter then my selfe yet because it is the duety of a minster of Gods worde to poynt as it were with the finger out of that riche store and treasure of the holy scripture what men ought to thinke and hold of such necessary matters I shall be accompted I trust neither arrogant nor presumptuous in handling those thinges which are within the precinct of my office and calling And for that by experience I right well knowe if any other howe busie disdayners will be with my phrase stile and methode yet because many of them haue ben long hatching their adled egges haue yet brought forth nothing Let them now finish their labors in ▪ karping other mens good endeuours surely they shall soner pyne away with their malice and enuy then feare me from honest labours to do good to my countrey Let them not spare their Christall eyes on Gods name to reprehend my wordes and matter my inuention definitions and diuisions yea if they will they may note the escapes in the impression c. It shall be sufficient vnto me if the Christian reader will conster well my good intent Being also of opinion for my owne parte that none can excuse his idlenes that may be profitable any wayes to others Now for that this weake and seely Anatomie was loth to go abroad without some especial pro ●ectiō I haue selected your worship to be a Patrō for the same Moued therevnto with that great curtesie and goodwill which from your first acquaintance with me you haue shewed towarde me Moreouer your ardent zeale and loue of the gospell somewhat emboldned me in this enterprise which amongst many other your commēdations cheefly commendeth you It is a greate matter to come of a greate parentage to haue large hereditamentes and possessions wherein none at all in Cornwayll doo passe you and very fewe are comparable with you But with those thinges to be the seruaunt of Christe a louer of his gospell and a foster nurce to his church as you and that vertuous gentlewoman your Wyfe are well knowen to be in your countrey is as Basilius Magnus sayth most laudable In the which and all other vertues I beseech God to continue you to your latter ende and to encrease you also in all vvorldly vvorship dignity From Exceter the .xij. of March. Your worshippes humblie Iohn Woolton The first part of the Anatomie declaring the state of man before his fall IT IS BOTH TRVly and excellently vvritten by Cicero not onely the best Orator but the best Philosopher amōgst the Latin vvriters If vve vvere borne brought foorth into this vvorlde suche persons that vve could vewe Nature vve should neede neither learning nor instructions because nature her selfe should abundantly suffice vs. But nowe there are lefte vnto vs certayne sedes or sparkes of vertue

Ethicke good thinges are elected and euill thinges refused by Logicke vve discerne truth from vntruth by Phisicke vve distinguishe betweene thinges profitable and vnprofitable After this followeth mans vvill vvhiche hathe had a triple ruyne For vvhereas it vvas the propertie of vvill to cleaue faste to vertue and Innocencie and entierly to loue the supreme maiestie through selfewill and pryde it is fallen from heauen to earth and thorough concupiscence of the eyes luste of the fleshe and pride of lyfe dothe nowe loue and embrace vvorldly thinges Nowe vvhat can bee more vnhappie then this fall and ruine of mannes estate vvhereby his memorie ▪ reason and vvill are so pitifully empayred and vvhole man so miserably corrupted ▿ ¶ The third part of the Anatomie shewing the remnants of Gods Image in man after his fall BECAVSE THE CONsideration of contraries doe moste plainely explicate all thinges therefore I vvill as briefely as I can shevv by collation of Antitheses vvhat is reteyned in mans nature of the image of God For that vve haue susteyned a great losse and an horrible shipwracke of heauenly induments qualities it hath bene plainly and euidently declared As for the Ethnicks and Gentiles they are altogether ignorant of Adams transgression and doe suppose that throughe malicious nature mankinde hath bene subiect to thraldome and miseries euen from the beginning Man hath lost that excellent vvisedome and knovvledge vvhich he had in diuine and spirituall matters Especially touching the essence and vvorshipping of God properly apperteyning to the first table And hath left in him onely certen sparkes and seedes of the same ●● his hart to wit That there is a God that he is to be worshipped that he is a sincere and iust power rewarding vertue punishing vice Whiche knowledge although it be obscure yet is it a pricke or stinge in the conscience vexing the hart in heynous offences and breeding terrible terrors of Gods wrath indignation Hereof arise those notable sentences of the cōscience in the wrytinges of the Heathen This smal knowledge is maruelous obscure in man forlorne is oftentimes euen buried and vtterly blotted out by mans wilfull obstinacie whereof the Phalmist speaketh The foolish body hath sayde in his hart there is no God. And againe All his cogitations are that there is no God God doth not see it Muche like to the Cyclops wherof the Poet maketh mention I force not for the threates of the Goddes Man hath also almoste loste perfecte wisdome in the seconde table that is to say of mundayne worldly things But he hath left vnto him a certen wisdome in externall accions and vertues apperteining to the second table that is to say a power to discerne betweene things honest and vnhonest and to vnderstand the grounds of liberall artes of good lawes of honest accions This knowledge of reason as the Philosophers call it was not altother extinct in mans ruyne For it vvas Gods good pleasure that there shoulde yet be some difference betweene reasonable man and brute beastes And surely they differ in nothing so much as by reason that light vvhich yet in some sort thineth in mans hart conteining a certen rule or paterne of all artes and accions And although the Psalmist seemeth to ▪ take away this difference Man beeing in honor indured not but became like the beastes of the fielde yet wee muste call to minde that similitudes doo holde but in some respecte For in this place man is compared to bruite Beastes because he is no lesse subiect to death then they bee Euen as Sainct Augustine do the vvell expounde it saying he is compared in corruption and not in vvhole nature vnto brute beasts This remnāt of vvisdome knowlege albeit vnperfect is called the lawe of nature or naturall lawe and is set out by saint Paule with excellent termes and speeches as that it is the doctrine of God the worke of the law written in mans hart Hereof commeth the knowledge of manuarie and liberall sciences so needefull for mans life hence all ciuill lavves haue their origen together with discipline societie betwene man and man the desire of praise the auoyding of dispraise the honor of vertue and the punishment of vices That knowledge which was so notable in our first parentes touching the property of thinges is altogether loste and what so euer we haue we haue it by obseruation and experience For our eyes do behold the course of the planets and reason deuiseth instruments to take the altitude longitude and latitude of thē Againe with our eyes vve looke vppon herbes but reason searcheth oute the strength vse application And so with our senses vve comprehende liuing creatures But mans industrie by vse and experience vnderstandeth their properties and natures But Adam before his fall was an excellent Diuine an excellēt Lawyer and an excellent Philosopher Man hath also vtterly lost all sanctity iustice and purity both of body and of soule by meanes of that filthy plague or leprosie which hath inuaded and infected all our substance so that Iob cryed out not without cause Who can make him cleane that is borne of vncleane And saint Paul All men haue sinned And there remaineth but novv in him a certen carnall appetition of iustice comming from the lavve of nature and precepts of maners This is only an externall discipline or honesty of lyfe which is very weake and faint as we al by experience are forced to confesse For novve the malice of our nature doth wonderfully preuaile and hindereth good diuices and endeuours Wherefore in all places of scripture vvhere vve finde iustice attributed vnto the Gentiles We must vnderstand thereby externall iustice or the iustice of the fleshe Man hath lost that fre facultie and power of his strength members in these things which are spirituall and appertayne to the true worshipping of god And besides that his powers or facultie eyther to desire or to deteste thinges carnall and earthly is wonderfully impaired vexed and troubled yea and oftentimes peruerse As Medea rightly saide Video meliora proboque deteriora sequor He hath yet left vnto him some vnderstāding in worldly things subiect to reason For if man were without this also he should then differ nothing at al frō brute beasts and without this no discipline no iudgement nor no punishmēt could be exercised amōgst the Infidels And hereof cōmeth that distinctiō betwene things that worke woluntarily naturally and in like maner betvveene things wrought reasonably and brutishly In that therfore mā somtime cōsulteth and determineth happily in ciuill external things it is a portion of the image of God although most cōmonly cernal affections leude perturbations of the mind do carie reason wil quite out of the right way But yet those powers of man hovve feeble or faynt soeuer they be whether they be of the minde of the vvill of

pearcing all thinges But this subtilty is rather to be referred to the exquisite and perfect power of the senses Wherevnto may also be added affections vvhich shall not be grosse and earthly molesting the minde In this sense spake the Apostle It is sowen a naturall body but it riseth agayne a spirituall body In the vvhich vvordes he ment not that our bodyes shoulde be chaunged into spirites But that they should come as neere the propertie of spirites as possibly they might in respect of their Notices and affections reteyning still their corporall nature and substance These notable properties are collected by the schoole men out of Gods vvord many others there be omitted for it is truely sayd The eye hath not seene the eare hath not harde those thinges which God hath prepared for those that loue him It is not vnmete to be obserued in this place that neither the holy scriptures nor auncient Fathers nor Scholasticall writers haue in any place ascribed either to the bodies of Sainctes glorified or to Christes body vbiquitie to be in no place or in euery place It is that not without cause wondred at that some writers of our time doo so obstinatly mainteine that opinion without any good ground at all And it is to be noted ▪ that many of the Scholemen and amongst others Thomas Aquinas in consideration that the bodies of blessed men shall come moste neere vnto celestiall qualities He inferreth vpon the same that their habitation shall be aboue all elementes in the supreme and high heauen They dispute also of the age of men in their resurrection and their opinion is that the same shal be freshe strong and lustie inforcing that of the Apostle to the prouing therof vntill we growe in the vnitie of fayth into the knowledge of the sonne of God into a perfect man into the measure of the age of the fulnesse of Christ But by their patience the vvords of the Apostle tend to no suche ende For he speaketh not there of the reformation of bodies but of the renouatio of myndes as the words going before do most euidētly declare And yet I agree with them in the perfectiō of glorified bodyes but in some other sort For when god first created mā he made him no infant no decrepit de●●med or vnperfit person And seing the resurrectiō is a certen new kind of reformation it must needes be lyke and correspondent vnto the first As therfore all was very good that is to saye perfect in their kindes vvhich god created so shal mens bodies in the resurrection in their kindes be absolute and perfect And these are the properties which the schoole men attribute to the bodyes of saintes in the resurrection Nowe if any mā will be inquisitiue of the qualities conditions in the bodyes of vvicked mē when they shall arise to condemnation Let him vnderstande that they also shall haue immortality But as for those other ornaments of glorified bodies they shal haue none at all but rather shal be disfigured with the cōtrary deformities For they shall haue no brightnes nor light but as Christ hath taught shal be cast into vtter darkenesse Neither shall they be impassible for they shal be afflicted with dolor paine without any intermission There shal be weeping and gnashing of t●●th Their worme shal not dye their fire shal not go out They shall haue no nimblenes nor agilitie for being bound hād foote they shal be cast into helfire They shal wāt such subtilty purenes in affections as I spake of before because they shall wepe wayle be vexed with grosse affections vehement desires as we may see by the Euangelical narration of Lazarus and the rich mā But in al these things that haue bin spoken hertofore in this matter this is always to be had in memory that notwithāding these varieties of qualities yet the selfsame substance of our bodies shal not be altred For the selfsame fleshe and body that we beare and carie about with vs nowe shal be raysed vp agayne at the laste day Hitherto Peter Martyr The glorification of blessed men ouer besides those things which I haue spoken of the body cōsisteth in these things folowing First in iustice imputatiue in christ whereby those shal please god euerlastingly that are iustified by fayth and translated into the heauenly Ierusalē So the prophet Daniel calleth that Iustice which is gotten by the death of Christe sempiternall For this iustice vvhiche is so dearely bought by the sonne of God is not onely a merite for the which eternal life is giuen vnto men but it is also their euerlasting possession and the very wedding garment vvherewith men beeing clothed may boldly sitte downe at the banquet of their Lorde It cōsisteth also in notable excellent wisdom far passing that which euer any mundaine creature was indued withall It hath also annexed vnto it sanctitie puritie a restitution of all powers aswel of the body as of the soule These glorified natures shal haue a notable preeminence ouer all mundaine creatures whiche shall bee in the newe vvorlde as some suppose according to the good vvill and pleasure of almightie god For the Apostle Sainct Peter sayth Wee looke for a newe heauen and a newe earthe according too hys promise vvherein Iustice dwelleth But touching the manner or order of these thynges vvee ●ught to referre them to Gods vvyll and pleasure He him selfe knoweth best howe he will doo them and vve of the sequeles consequences shal knowe the workes of god which I the rather add bicause some may happily wonder at this doctrine This immutation or restitution of man being thus cōplet finished the image of god being perfectly restored vnto mā he shal at the last be translated into reall possessiō of the heauēly kingdom which he had by faith hope only in this life as Christ hath promised that himself wil giue sentēce in this forme Come ye blessed children of my father possesse the kingdome prepared for you from the beginning of the worlde Mortal mē therfore shal be remoued not into any earthly but into an heauenly Ierusalē according to the words of christ spoken to the thiefe This day thou shalt be with me in paradise Now in the possession of this kingdom the godly shal haue endles ioy wherwithal they shal be crowned in steed of misery afflictiō persecutiō which they suffred for Christes sake in this mortal life vvhich do so farre excel those miseries that there can be no iust cōparison betwene thē which the same Apostle calleth the crown of Iustice and S. Peter a crowne of glory vvhiche neuer fadeth avvay For first the Saincts shal see god shal come to perfection in knovvlege We see now in a glasse in a dark spech but then we shall see face to face And what thing can there be more pleasant or acceptable thē