Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	heaven_n	new_a	promise_n	9,981	5	8.7237	4	true

Text snippets containing the quad

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

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

which we ouer hastely quenche with corrupte conditions and peruers opinions that the light of Nature can not any vvhere shevve it selfe For veritie giueth place to vanitie and nature eftsoones yeeldeth to corrupt and preiudicate opinions In the which wordes the Diuine writer taught by experience reason and learning signifieth that nature hath yet left in mankinde some small power and operation whiche he nameth sparkes or seedes of vertue meaning no doubt the sinceritie of the harte and conscience and the light of the will vnderstanding which by corruption of nature are so blotted and shadovved in vs that vvee can not beholde our Creator neither yet sufficiently see what is conuenient and honest in a morall life vvhich the second Table proposeth vnto vs. Before the fall of our Parentes when nature was innocent vncorrupted this light of vvisedome and intelligence of things diuine and humaine did shyne brightly in man neither had he thē only sparks sedes but a plentiful storehouse flowing fountaine of all vertue which the same author seemeth to haue sene in a glimmes whiles that he speaketh after this maner Mannes mynde beeing deryued from the Diuine minde may not be compared vvith any other thing if I may presume to saye so but with God him selfe Which Minde if it be so instructed and as it vvere cured that it be not seduced with error then is it a perfect minde that is to say absolute reason whiche is all one with vertue Cicero seemeth to haue receyued this opinion from the auncient writers For in that he sayth our minds are taken out of the heauenly Minde it is that which the scripture vttereth And God inspired into man a liuing Soule And vvheras he sayeth that it maye in some sorte bee compared vnto God him selfe he meaneth that vvhiche the Scripture sayth And God created manne after his owne similitude And vvhereas he sayeth that yf it vvere instructed and cured in suche sorte that it mighte not be blinded vvith the darkenesse of Errors he meaneth if mā had not so filthely fallen it should haue bene a perfect minde and an absolute reason that is a sincere and vncorrupt nature But the same Wryter speaketh more playnely hereof in annother place after thys manner What is there J vvyll not saye in Man but thoroughoute Heauen and Earth more Diuine then Reason Which vvhen it commeth to perfection it is very apte●y named Wysedome Seeinge then that Reason resteth bothe in God and Manne and that there is nothing more diuine then the same it followeth that through reason onely there is a communion or partaking betwene God m●n and amongest vvhom reason is common right reason is also common Whereof it followeth that those onely doo knowe God vvho vnderstande and consider their origine and of spring By these and suche other like sentences we may see hovve the Philosophers intreating of the excellencie of mans nature did gesse and as it vvere dreame of the diuine qualities and operations of Mans soule in the state of Innocencie Which they named a good capitayne guyde to liue vvell and blessedly admonishing vs that we should not extinguish and obscure the same vvith corrupt opinions and peruers maners but rather stirre vp and perfectly confirme the same vvith laudable exercises and wholsome instructions and documents But lest any man shoulde say that I discourse such great weightie matters proper vnto the diuines vvith the authorities of Ethnicks and heathen Philosophers let him also consider that S. Paul that elect vessell of saluation to haue expressed the excellēcie of mans first estate notably yea and almoste sensibly after this maner For vvhen the Gentiles vvhich haue not the lawe doo of nature the thinges conteyned in the lawe then they hauing not the lawe are a lawe vnto them selues vvhich shew the deedes of the lawe written in their hartes vvhiles their conscience beareth vvitnesse vnto them and also their thoughts accusing one another or excusing them In the vvhich vvords the Apostle playnly declareth hovv that God in the creation of man planted and as it vvere ingraffed a kinde of diuine nature and perfect povver wherby vvithout further helpe of externall doctors or doctrine he vvas both able to fulfil gods cōmaundements and also to be a sufficient lawe and scholemaster to himselfe whiles that his ovvne thoughts and proper conscience giueth true verdites and pronounceth iuste iudgement vnto him in all his accions and cogitations This excellent estate and perfect vertue inspired into man by God in creatiō which novve more is the pitie is loste and extinguished maye the better bee knowen by the nature disposition of brute beastes vnto whom with indignation the holy scripture oftētimes remitteth vs For that wise and omnipotent Creator hath expressed his heauenly wisdome in al his works as Cicero right wel sayth and hath giuen to all liuing creatures both abilitie and instrumentes to execute their operations and functions And although the power of brute beasts together with the nature and efficacie of all naturall thinges by meanes of mans rebellion agaynst his God are vvonderfully impaired yet wee may see also by comparison from them the steppes and print of diuine qualities in mannes nature whereof Tullie according to his manner speaketh as followeth From whence may we more aptly take our beginning then from nature her selfe the common Parent of vs all Who not onely in all liuing creatures but also in Trees Plantes and Herbes hath in euery of their kindes wrought perfection And therefore aswell Trees and Vines as also those thinges vvhiche are more base and lower haue their conueniencie for some are alwayes freshe and greene and some beeing bare in the vvinter in the spring time beeing comforted and as it vvere reuiued vvith the heate of the sunne doo shoote foorth their blossomes agayne Neither is there any thing so mute and closely created but that sometyme it geueth foorth a shewe of his nature and beareth eyther flowres or fruite or beries or sheweth some one thinge or other vvhereby his propertie and qualitie maye bee knowen But if vvee proceede further to beholde the nature of beastes albeit bruite and vnreasonable yet because they haue sence in them their powers and operations may bee more easily considered For Nature hath appoynted some beastes to liue in the vvater some to flye at pleasure in the wide ayre some to creepe vppon the grounde some to vvalke some to vvander by them selues some vvilde some tame and finally other some to lye hidde couered in the earth Nowe euery one of these for that they can not vsurpe the trade and condition of other kindes do conteine them selues within the inclosiers of their owne Natures And as euery beast hath his seuerall and proper eyther inclination or condition and reteyneth the same so hath man his nature muche more diuine and excellent if we may call those thinges excellent that are so by comparison We see

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