Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	earthly_a	heaven_n	heavenly_a	5,897	5	7.6367	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22193	The description of heaven. Or, A diuine and comfortable discourse of the nature of the eternall heaven the habitation of God, and all the Elect. Composed in Latine, by Cunradus Aslachus. And conuerted into English, by Raph Iennings.	Aslakssøn, Cort, 1564-1624.; Jennings, Ralph.	1623 (1623)	STC 860; ESTC S113648	21,359	92

thou shalt atriue thither and see God face to face To shut vp all now wee see through a glasse darkely then face to face now knowe wee in part then shall wee know euen as wee are knowen Let vs therefore for a while vse the Glasse of the Scriptures vntill after this life we may both see and enioy it in the perfection thereof CHAP. III. Wherein the diuers Names of this most supreame Heauen are recited and explayned BVt before wee relate further what this Heauen is it will bee worthy our labour to lay downe and weigh the seuerall appellations thereunto attributed in by the Scriptures and of these some are proper and some are assigned vnto it by a comparatiue similitude thereof to other things Of the first kind are these The third heauen 1. Cor. 12.2 And the heauen of heauens 1. Kings 8.27 First it is nominated the third heauen in respect of the two inferiour and lower heauens the ayerie and starry firmaments aboue both which it is highly exalted as is extant Chap. 2. Next it is named the heauen of heauens in regard of the sublimitie thereof because it is raysed aboue all other Heauens which is well extant in the Etymology of the word as shall be further noted hereafter But after a figuratine speech and after a similitude drawne from lower things it hath these names First it is called a house Iohn 14.1 also a dwelling place Psal 2.4 and throne of God Esa ●6 1 because God doth more especially dwell therein as in his Court and prime Citie of residence What then say you can God who is infinite and immeasurable bee comprehended and inclosed in Heauen By no means for as Salomon saith Behold the heauen of heauens cannot ●●ntaine thee how much lesse this ●ouse that I haue builded 1. Kings ● 27 and Dauid confesseth the ●●me when he saith Whither shal ●●goe from thy spirit or whither ●●all I flye from thy presence If I ●●scend vp into heauen loe thou art ●here or into hell thou art there al●● Psal 139.7 8. The same thing 〈◊〉 some measure was also know●●● to the Philosophers lambi●●●s saith He is present sudden●● wheresoeuer it pleaseth him 〈◊〉 incorporeall subsistence hath ●othing of force any where to ●●nder it and much more the di●●ne nature cannot bee so detai●ed by any circumscripture of ●lace that it should not bee e●ery where And Porphyrius ●●eakes excellently to the same ●●rpose That that hath a body ●●●nes not whither it will by a ●●●call condition and estate for a place standes together with a heape Nor againe is it withheld in corporeall bounds for that which in some kind lyes in a heape may bee forced into a narrow place and may be a locall condition be changed but what is compact and free from accumulatiue magnitude this cannot bee contained of those things which are accumulatiue and exists from all locall motion Therefore God is not included in any bound or place but is wholly within and without all things no where shut in or out solely containing all things yet contayned of none Neither is hee therefore commixt in created substances but he is wholly in euery thing and yet wholly in himselfe as saith Instin Martyr which is more fully confirmed and explayned in these words Epist. ●7 Ad Dardanum God is euery where wholly in himselfe How euery where in himselfe Euery where because 〈◊〉 hee is absent in no place but ●holly in himselfe because he 〈◊〉 not contayned in those things 〈◊〉 which he is present as if hee would not be without them But that the Scripture often times ●ttributeth vnto GOD who is ●●measurable Infinite as it were ●●finite habitation as where it is sayd The ●ord hath prepared his Throne in the heauen Psal 103.19 and hee sitteth in the heauen Psal ● 4 It is done for these causes especially First because God hath made choyce of this high●●t heauen as his chiefe Seat and ●●gall throne for his Maiestie out of which notwithstanding hee is present to all sees all and mightily and wisely gouerneth all things Who is like to the Lord our God who dwelleth on high and humbleth himselfe to viewe the things that are in heauen in earth and in euery place Psalm 113.5 6. And hence it is that wee pray not Our Father which art euery where albeit that bee true but Our Father which art in heauen Secondly because God doeth without all meanes of temporal life manifest in Heauen himselfe his eternall good things to the blessed societie of Angels and men and there doth affoord himselfe more fully to be enioyed and knowne yea there hee is all in all 1. Cor 15.28 For example The soule of man although it bee spread through the whole body yet is sayd chiefly to reside in the braine as in her prime receptacle because that sitting here as in her Palace shee doth ●●ect her speciall functions the ●●se and motion to which the ●●newes arteries and veynes are ●eruitours and performe the ●●nction of Embassadours and ●ttendants to the well ordering of all other parts of the body in a like manner conceaue God as of the mindes vniuersa●ties whence Augustine in his Questions of the Trinitie If God bee in euery place totally why is hee sayd to dwell in the ●eauen more th●n in the earth Because the knowledge of the Diuinitie is greater in the holy Angels and in the Soules of the Saints when they are with God in heauen then being on the earth for as in this mortall body some more vnderstand the Diuinitie some lesse so God is sayd more to bee in heauen then in earth because there his substance is more fully vnderstood of the heauenly Inhabitants then of the earthly Region Lastly because God would withdraw the mindes of his Elect from the things of this life and eleuate their minds and cogitations vnto that Kingdome prepared for them from the beginning of the world in which he now sitteth at the right hand of Maiestie viz. God and man continually making intercession for them to the Father wherevpon with good reason Saint Paul exhorteth vs that we should seeke after heauenly things where Christ sitteth at the right hand of God Coloss ● 1 2. And hence it is that when Christ and all holy ones pray they lifted vp their hands towards heauen because there is the glorious dwelling place of God The other appellation of the highest heauen is Tropicall and Heauen by a figuratiue speech is called Paradise and this tearme is deviued from the Caldean word Pardes whence the Grecian deriueth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paradise which properly signifieth a greene plot an Orchard or Garden bearing fruit or set with fruit-bearing trees delectable to man as Cant. 4.12 a Paradise of Pomegranats and in olde time the Grecians vsed to call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now the multitude call Fish-ponds But more especially Paradise doth signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most pleasand Garden wherein our

habitations therein euen in his Fathers house But of the definition of the perpetuall Heauen and the most excellent frame and fabricke thereof this may suffice Now view we the Sections flowing from hence CHAP. V. Wherein is disprooued the opinion of those who affirme that the heauen of blessed ones is nothing but God himselfe 〈◊〉 a celestiall ioy or suppose that ioy d●ffused through all things there IHE generation of errour is fruitfull but of Trueth nothing lesse This hath brought foorth infinit monsters of vices and prodigious opinions the other receiueth not her owne issue Let vs see then whether it bee agre●able to truth which wee haue affirmed That the heauen of blessed ones is the habitation of God and all the Saints that it is a place of ioy and scituate aboue the other heauens wil not those prodigeous dreams of some soone languish and vanish as smoke at Sunne-rising who suppose that the Heauen of blessed ones is nothing but God himselfe or the ioy of the blessed and therfore to be in no place but euery whe●e diffused in the heauen in the ayre in the earth in hell oh lamentable madnesse Doe not these sacrilegious ones tremble thus to confound the Creatour with the thing created God is infinite and vncircumscribed but the heauen is finite and circumscribed as the place seate and throne of God the Mansion of our heauenly Father wherein Christ the Angels and all the elect enioy eternall ioy shall not then God bee one thing and his Throne heauen another Hee conteineth and with his Maiestie filleth all things he cannot be conteyned and comprehended by nothing Whence I gather this GOD is infinite but the Heauen of the blessed ones is finite because God being infinite cannot bee limitted according to that 2. Kings 8.27 The Heauen of heauens cannot containe thee Therefore God must bee one thing and this Heauen another There is a monstrous Opinion like vnto this which mayntaineth that the Heauen of blessed ones is nothing but the ioy it selfe wherewith the blessed after this life shall bee affected but let those see with what countenance they can confound these things which the Scripture so euidently and apparantly doth distinguish betweene themselues when it maketh a cleare difference betweene Heauen or the place of blessed ones and blessednesse it selfe saying The righteous shall shine as the Sunne in the Kingdome of their Father Math 13.43 Moreouer the Kingdome of glory is one thing and the glory it selfe is another wherewith the righteous shall bee adorned What the kingdome of heauen shall bee one and the same vnto all as Christ saith Iohn 17.24 Father those which thou hast giuen mee I will that where I am they also bee with mee And 1. Thessal 4.17 Wee shall bee caught vp in the Cloudes to meere the Lord in the Ayre and so wee shall alwayes bee with the Lord. And I will take you to my selfe that where I am you may bee But that Celestiall glory shall not bee one and the same to all but differenced by some degrees For one shall bee the glory of Christes as greater another of Angels another of Men as the Apostle insinuateth 1. Corinth 1● 41 42. when hee saith One beautie of the Sunne another of the Moone another of the Starres and so shall bee the Resurrection of the dead The same Daniel teacheth Chapter 12.3 when hee sayeth They which instruct others shall shine as the Splendor in the Firmament and they that iustifie many shall bee as the Starres for euer Whence it is apparant that the Kingdome or Mansion of the blessed is one thing but the glory it selfe another which the Saints shall enioy for euer Furthermore the Heauen of the blessed seeing it is erecte● and placed by God in a most sublime Seate aboue all other visible heauens How I pray you can it exist at once in all places as in the Heaven th● Ayre the Water the Earth● c. Is not this contrary to the order of Nature which doeth not admit two or more bodyes in one space of the same place without the penetration of their dimensions and the great confusion of the thing Nay no naturall body can bee at once in many places All which things and farre more absurd will hee bee compelled to admit who maintaineth that the heauen of the blessed is euery where I pretermit heere infinite testimonies of Scripture which doe euidently testifie that this heauen is not euery where but placed aboue the others Admit that it were so how should Christ descend there-hence into the lowest parts of the earth How is hee returned thither by penetrating and passing through all the other Heauens For as much as he could not descend else where from thence nor ascend thither againe if hee perpetually liued in the same as diffused through all things What difference also should there bee betweene the abode of the saued and damned if this Heauen were dilated through all places Now the Scripture affirmeth that there is a great distance betweene the abode of the blessed and tormented when it saith Betweene vs that is wee which are in the place of the blessed and you which liue in hell in the place of the tormented there is a great Gulph placed in so much that they who would passe from hence to you cannot nor from thence hither Whereupon Hierome in 6. Caput ad Ephes saith It is an impious thing to affirme that the euill angels should bee beleeued to enioy that heauen of which God sayeth Heauen is my Throne Whence it followeth that this heauen is not euery where but placed aboue these visible heauens But that which they are wont to obiect heere as vnanswerable is of no validitie if it be examined God is euery where God is in the Heauen of the blessed Therefore the Heauen of the Blessed is euery where It is 〈◊〉 Paralogisme labouring with the contagion of foure termes For the Proposition is vnderstood of the generall presence of God by which hee is present to all his creatures but the assumption is vnderstood of the perfect exhibition of Gods glory which is in the heauen of the blessed and there is ●ore infer●ed in the Conclusion then was in the Promises The like Argument may be if you say God is euery where God is in the earth Therefore the earth is euery where But they vige moreouer that it is necessary that the Celestiall habitation of God wherein he is resident is as largely spacious as God himselfe otherwise it could not be his Seat But I say that the heauen of the blessed after a certaine manner is as largely spacious as God himselfe and is not so largely spacious therefore God after a certaine manner is in the heauen of the blessed onely yet not onely there but euery where which allegations considered in a diuers respect admit no impietie God is in the heauen of the blessed and not euery where so fa●re foorth as there onely he exhibiteth and without all measure