Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	great_a	heaven_n	king_n	10,432	5	3.7541	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07222	A nevv post vvith soueraigne salue to cure the worlds madnes. Expressing himselfe in sundrie excellent essayes or wittie discourses. A marke exceeding necessary for all mens arrowes: whether the great mans flight, the gallants rouer. the wisemans prickeshaft, the poore mans butshaft, or the fooles birdbolt, quantus in orbe dolus. By Sir I.D. Knight.; Reasons academie	Mason, Robert, 1571-1635.; Davies, John, Sir, 1569-1626.	1620 (1620)	STC 17620.3; ESTC S109376	40,379	124

The mind in this case doth not entermingle truth nor participate with the nature substance nor condition of the the things it entereth into Iudge but of the reason thereof which is breifly thus These things are of lesse conditiō nature qualitie thē the reasonable soules that possesse these mindes God is said by the Philosophers to be vnmoueable vnchangeable beginninglesse endles bodilesse infinit incomprehensible c. Al which declare not what God is but that hee is not as his creatures are locall nor his creatures mixed or intermingled with him not with his power or essence For by these negatiues all other things are discouered to haue beginning to bee made to determine to be changeable weake materiall corruptible And to depend vpō an other being then themselues And that God onely hath his being and place in and by himselfe And the the more deeply any man will enter into consideration of these things the more infinite and inscrutable shall he find thē For when he shal haue takē all the paines he can possible he will confesse he hath learned no more thē to be ignorāt of the want of his owne knowledge in the behalf Thus holding it necessary to discouer that there is no place in respect of God as the most readiest way to explane what place is in respect of his creatures and the worthinesse thereof I proceede desiring to be vnderstood that my meaning is for opening the point of my maine argument Place in respect of the Creatures Supernatural Naturall Vunaturall by the way as I goe to discouer How supernaturall naturall and vnnatur all things haue their operations and workings and the monstrous products that some things against nature are enforced to bring forth There is nothing created but hath his speciall vse be it materiall or immaterial number serueth to make known to man his own weakenes that those things that are most certainly knowen by number to the Creator are notwithstanding innumerable to the capacitie reason and vnderstanding of men yea much more then the fantasie conceipt or imagination of men can by any meanes come neere vnto or conceiue All these thus made of nothing maketh the more wouderfull the power of the maker and the order and worthinesse of nomber within which cōdition euery creature is contained To euery and to the very least of these innumerable creatures there is appointed a seuerall distinct particular and locall place diuided seuered and sundered from the rest which sheweth what congruence there is between number place that nomber being neuer so infinite yet nothing wanteth his place And place being neuer so spations and large yet there is Nullum vacum no void place which declareth how the workes of God do depend one of an other in an admitable propotion order one in tiue vse seruing the turne of another For how could the creatures be if they wanted place Or to what purpose serued place if there were not creature to supply them This sheweth that God made nothing in vaine therefore his workes ought not to be lightly esteemed much lesse abused The first Creation wee reade of is of Angels They were made in number Place diuided They attended their Maker in Heauen There was their place although they were spirits and incorporall yea standing vnder the law obedience and command of their Maker they had such seuerall places as befitted creatures of such worthines vnder such conditions as they were enioyned vnto Their disobedience and fall thrusting remooning out of that blessed place to another place of accursednesse shew that there were seueuerall places euen for the spirites themselues as likewise seuerall numbers appointed for these places So hitherto nūber place go together as necessary attendants on the p●ouidence purpose and will of God But if any shall aske either nuber of place of the blessed or damned spirits the time of their creation or fall or the reason why it is not discouered vnto men Let those men know that they neither be within the number creation nor place of any those angels or spirits but in another ●anke of Gods creatures a little inferior to the Angels And therefore they must leaue them their creation number and place to their Maker as matters inscrutable and forbidden that men should haue to meddle withall The next creation is of the world which consisteth of things in number place The earth the water the Elements the Sun the Moon the stars the beasts birds fishes and lastly man as is said in holy Writ Male and female made he thē In all these there is number in respect of these diuers creatures that were made there is number in the reasonable creatures male female Place in worthines dignity and the seuerall diuers places their seuerall bodies were contained in or did supply Besides what the diuine spirit of God hath reuealed to holy men of the old ages concerning these places reason hath searched out diuers diuisions and subdiuisions of places done conceiued and vnderstoodby number distance which alwayes go together in what action soeuer As relatiues that depend one vpon anothers being The Mathematitians in respect of the heighth of the Heauens from the earth haue diuided this great spacious place into ten Heauens which who so is skilled in their described Spheres may easily readily vnderstād This is done in respect of the large vaught and scope that is betweene heauen and earth and the creatures therem placed They conceiue aboue these ten Heauens to bee the place and seate of God the Creator and that all the creatures except the holy Angels are bound downe by this Primum mobile vnder their Maker not to approach his admirable presence Heere is still number place In then diuision they haue appointed seuen seueral Planets wherof we haue warrant to speak of the Sun and Moone by holy writ And of the other Starres there is great experience and very profitable learning hath bin collected and drawne from them Vnder the lowest of these being the Moone is affitmed to be a sierie Region keeping all other Creatures vnder that they may not mount aboue nor exceed their bounds The like sierie Region is concerned to bee aboue the tenth Heauen to keepe down the creatures in that mighty scope and compasle So here goeth still together number place Vnder the moones Orbe they place the ayre to exist which may not mount aboue the fierie Region With this aire we haue more familiar acquaintance then with the rest because it partaketh with our nature And vnder the ayre the earth and water And so of fi●e water ayre and carth they hold the bodies of man to be composed wherein shill number and place partake together in all occasions If I should speak at large of the infinite numbers of ioynts sinews arteries muscles vaines organs instruments matter and things whereof a perfect man doth consist beside his immortall soule it would be as admirable as

the whole frame and hoste of heauen and earth and all wherewith they are replenished But if I should discourse of the reasonable and immortall soule and minde of man the qualities affects effects condition state attribute faculties of the soule and minde It would faire surmount all the creatures that euer God made and all in number place and time which is the next point to be handled Then gentle friend I leaue thee a spectacle in thy selfe to behold all these 3. excellent things number place and time with the stoste substance matter and essence wherof thou art composedy much exceeding all the rest if they were all compared with thee Abuse neither of them least time turne thee in stead of a better place from the number of the blessed to a place of damnation among the number of the damned spuites So that whether thou seeke beauen earth or hell thou shalt finde all things to consist of number and place therefore make account of them as of their worthinesse Much might be said of the number and place of the fixed and mouing Star●ess Of the number of Monarkes Kings Emperors and their Countries the vegitatiue and sensitiue creatures and of the things that haue onely being without sense or growing But because I am to speake in the next place of Time and of the vse thereof I cease further to enlarge this point with this conclusion that the exercise of reason euen amongst the heathen and prophane men hath waded farre into this matter Of Time IN this discourse of Time there is an other way to discouer the truth thereof then is vsed in handling the former For in number and place there is neither prioritie nor posteritie For though in the Deitie there be three distinct persons in number yet in reputation of place greatnesse or number none is greater or lesse then another and in respect of Time none is before or after an other But the whole three persons are coequall together and coeternall The Philosophers of auncient time found in the reason of their soules that there was a certaine nature and essence in which they alleage to bee three inbeings as is aforesaid And that this great and eternall nature and e●●ence dog make the beginning of all other natures which are contained in Time And besides among many opinions There were of these Ph●los●ber● that did 〈◊〉 and vphold two beginnings which in all likely-hood they were ind●ced vnto out of the two seuerall dispositions and inclinations of the same in men one to vertue the other to vi●e To these beginnings they gine seaerall names The one good which they call Oramases 〈◊〉 the in the 〈◊〉 of 〈◊〉 and Ius The other euill and that they call Arimarius This opinion is furthered by some to haue his beginning from Lor●astres the grand child of Noa an I from him by tra●sition to the Persians an I from the Persi●nt to the Manachi●s Their meaning vnderstanding in this behalfe is that the I leruents the Plants the herbs the trees beastes men and Spirits were diuided between these two Gods holding one to b●e Creator of the good and the other of the cuil To the one they allotted light to the other darknesse to the one Son me● to the other winter c. The sins the wickednesse corruptions which they saw in the natures of men differing from the perfection of a righteous Creator drew them into these absurd opinions because they held their corruptions and euils in time and qualitie to be in the creation of those euill creatures Which opinion hath come neare to some in these Ages who entering into consideration of the euill things will not sticke if not to affirme yet at least to demaund whether God be the author of euil These opinions may be answered thus That making or creating are referred to natures and substances and that all ouginall nature substances are good And therefore that God who is al good is the Creator and maker of them Now euill is neither a nature nor a subslance but an income which is fallen into natures and subslances And therefore not in the time of creation but is come in since by a colaterall meanes Fuill is a breathing or diminishing of the soure good qualities effects which natures and substances ought naturally to haue Hereby wee see that euen in time it selfe good was before euill and in place shall be farre preferred aboue it I conclude therefore that Euill being neither nature nor substance hath not not can haue any being in it selfe but in the thing that of his originall nature or stuffe is good Plat● 〈…〉 Euill is not an effect but a defaule not a production but a corruption Plato and Plotin hold opinion that euill is not a thing of it selfe nor can bee un agined but in the absence of goodnesses as a deptiuation of the good which ought to bee naturally in euery thing And that euil is a certaine kinde of nothing hauing no abiding but in the the good whereof it is a fault or diminishing of perfectiō By which they conceiue that these things which haue their being nature and substance onely temporary and are finite with time tending to the matter whereof they were first created that is to an vnbeing of that it formerly was or to not beeing at all as were the things where of they were created and vnto which creatures haue still a certaine inclination whereby they may fall frō their goodnesse By these many other reasons may bee concluded that there was not two beginnings but one beginning of creatures and time But the euill is crept in since in the default decay or absence of the good which in the originall creatiō was in the same natures substances that are now become euil Many supposals imaginations and opinions haue beene holden of euerlastingnesse eternitie of the world and of sinne by old writers that had no other meanes to reach vnto the same but the scope of their owne weake reasons But omitting the rest I will come shortly to the point Plotinus in his booke of Eternity and of Time saith Plotinus ●●●ad 3. Lib. 2. Chap. 1. That Eternitie and Time differ in this respect That Eternity is verisied only of the euerlasting nature meaning the Creator But Time is to be verified of the things that are created So at Eternitie is and abideth in God alone which bee calleth the world that is to be conceiued but in minde and vnderstanding And Time bee intendeth to abide in the world that is subiect to the senses Adding further that the world was not made in Time but together with Time Which opinion the Diuines themselues do hold The same Author hauing taken wonderfull pames in that point and hauing searched out the definitions of time made by the former Philosophers knitting vp the knot of his whole learning thus We must needes saith he come batke to the first nature which I affirmed to be 〈◊〉 Eternitie I

himselfe hath prouided ordained appoined are no lesse dangerous then the eating of the forbidden fruit These notes I thought fit to let drop by the way in regard that I shall after in an other place treate of a vse generally exercised which I take doth neither proceed from God nor nature Into this disease I feare many thousands are fallen so vnrecouerably sicke that with the sicke man at the point of death they fall to bite the sheetes and pull the threeds of the couerlet not knowing that they are sicke at all feeling no paine of their infection And so much the more daungerous is the sicknesse To come neerer to this point It is plaine by sundry places of the holy Bible that God alone numbreth weigheth diuideth he measureth times places and seasons Therefore let him stand for the numberer placer disposer and appointer of all creatures their places times seasons their beginings continuings finishings chaungings or ordainings And let all his creatures be then numbered placed and limited according to their creations nature qualities and estates not striuing against the purpose of his diuine prouidence or adding or diminishing too or from what hee hath appoindted or created To discouer this I must distinguish betweene man and the other creatures and the causes and markes they tend too and ayme at together with the admirable blessing of reason and to what measure the capacity of man thereby extendeth for the searching out the natures qualities times seasons places and vses of the other creatures which could not ●ee but out of a kind of immortall Nature aboue all other creatures It cannot be denied but that God hath created all things first for his owne glory and honour wherein he appointeth seuerall vses and seruices And within the compasse of this dutie are all creatures as well men and Angels as the other inferiour things And on this behalf God is satisfied with the seruice hee hath appointed to himselfe so his ordinance and will be obeyed From thence let vs come to things that are next vnto the seruice of God prouided to serue the vse of men And therin will appeare what an excellent creature man is in respect of his originall nature and reason And what wonderfull admirable and aboundant blessings and stores are prouided to serue his turne for both his liues The true consideration whereof may satisfie any tempered spirit to be contented with his Creators owne workes and not to soyst in or endeuor any other meanes of augmenting his happinesse And to this purpose let vs suruey in order the Creatures which serue for the vse and preseruatiō of the life of man and take them by degrees from the meanest to the greatest And it will make any man wonder at the admirable greatnesse plenty and waightinesse thereof Let vs consider them by degrees The lowest the meanest which is the earth therin behold the stuffe or matter wherewith this huge bale is filled to make her swelling sides stiffe strong and full stuffed that it shrinke not Let vs consider the mettals mines and store of gold siluer and other mineralls inclosed in her wombe The miraculous hanging thereof in the ayre without support The vaines conducts fountaines springs and riuers of water that passe through her intrall The hearbs plants trees grasse and fruite of sundrie sorts that proceede and growe out of the richnesse and fatnesse therof The rayne and deawes that water and moisten the same The waters deepes seuered from the earth bounded and limited within a compasse vpon the superficies of some parte of the same earth as it were in a great vessell by the side of this great garden ready at all time to be taken vp for the watering thereof as pleaseth the master Gardener small 〈◊〉 brooks that issue from fountaines innumertably seruing the turnes of men When I say innumertable 〈…〉 according to the capacity of men beast fishes and sowles or the ayre Then behold the sensitiue creatures their sundry kinds their vnknowne multitudes The beasts of the field and the varietie of their natures imployment vses together with multitudes of fishes their exceeding many sorts Consider all these well we shall find their creation was not to serue their own turnes but only alone for the vse of man whose they are to be disposed of by the direct bountie gilt of the Creator But how To be vsed as he hath appointed and limitted for the preseruation benefit of all mankind not to the destructiō of any These things neither know themselues nor the ends wherefore they were made yet they vnknown to theselues serue the vse benefit o●ma The leane and batten hastening then owne deaths by how much they take pleasur to make themselues more spec●●ly ●at 〈◊〉 there were no more but this is not here a wonderful blessin● and is not here suffcient plentiful premsion for al the ●ace of mankind dispeaised vpon the whole ●ace of the earth In which is not to be for gotten that these creatures cease not in any instant of time to yeelde increase for this prouision But let vs procede a little further and beholde the other two Elements Fire and Ayre The one warming the sensitiue parts and the other maintaining the spirit that keepeth life neither of these know what they are not the end they were made for The very Ayre it selfe fustaineth and in a sort preserueth the flying fowles in her concaue and hollow Region I et vs goe further these foure Elements though there bee contrarietie in their seuer all natures yet there is a Simpathy and a ioynt working together by the appointmēt of the chiefe work mister for the making growing cherist●ng and 〈◊〉 of the life of 〈…〉 ●ell by then incorporation in the body of man a by the vse and fruition of these other Creatures Will you not think these sufficient yea adminiable bles 〈◊〉 The earth to bring forth fruite and hearbs so vniuersally cotinually some for the foode of man and others for the foode of beastes to perpare them to be 〈◊〉 meate The sheepe to bring both 〈◊〉 for meat flee●e for clothing the beast to bring the calfe 〈◊〉 butter cheese to he eaten and to bee worne the fowle to bring first 〈◊〉 then chicken lastly feathers for easie lodging the fishes first spawn then 〈◊〉 The trees to erect houses and make the fire The earth that produceth grasse serueth for tile to couer the houses The strawe that yeeldeth the corne serueth other purposes The timber that buildeth at land serueth for nauigation at sea Out of the line or flax that maketh the great Cable to bee drawne the threeds that make the sine curious linnen from the sauage wilde beasts their warm surs from the hearbs plants rich and estimable vertues from the poore silke-worme the costly apparell of silkes and vellets It were a world to recite the seueral benefits that are drawn from these

as were sent with Iosua and Caleb against their own knowledges did finde fault with the country which they fought distwading their companions to enterprise the obtayning thereof The whole number of the Israelites felt the punishment of their credulousnesse in following these false perswasions Against false witnesses and corrupt iudgement the storie of Susanna hath left sufficient testimony Against hypocrisie the text of Anamal and Saphira Against Periurie and Subornation The storie of Iesabe●l Achab and Naboth Against treason the storie of Corab Dathan Abiram Against rewards and bribes the storie of Gebasi● Against fained excuses the deniall of Peter Against presumption the sto●●e of the Tempter Against dispaire the example of Iudas Against witchcraft the storie of Saule cōcerning the visiō of Samuel Against incell the exāple of one of the Patriarkes Against rigor and violence the storie of Ni●or●d Against deceit the storie of the vniust steward Against mercilesnesse the text of the wounded man and the Samatiain Against couetousnesse the state of Diues and Lazarus Against Incliantmēts Symon Magus Against vndutifulnesse to parents the curse of Cain for disconering his fathers nakednes Against mistrust or fearfulnesse the stone of Lots wise Against disobedience to God the foure first commandements Against vsury vnnatural raysing of mony and encrease by the way of lone more then a hundreth expresse places of cōmandemēt forbidding it in the holy Bible acc●●sing the vsers thereof blessing those that forbeare eschue it And as for Whore mongers Adulterers the text is plaine God will iudge them The oppressors of the poore and vncharitable are not left out of the number of those that shal receiue punishmēt Moses the prophets that Decalogue haue left sufficient testimony what is like to become of these kind of people And as for the vnbelieuers if they escape vnpunished let the text it selfe discouer The hypocrites I am sure shall haue their reward among the vniust Why should I particular any more we are all contained vnder siny And iniquity hath gotten the vpper hand Why should we by inuētion raise a new kind of supply more thā God or nature hath ordained thereby to reproue his diuine prouidēce or imperfection Now then to drawe to an end of this work let vs compare the beginning with the end Reason I saide is an essentiall part of the soule The soule is immortall Therfore Reasō wil haue cōtinuance after this sensitiue life shall finish and is one of the principall parts that will discouer take knowledge and participate either of beatitude or misery of hell or heauen of saluation or perdition Is it not high time then that Reason which is in euery mans soule and that euery soule being endued with Reason seeing such huge cerruptions in the world as are in manner vnspeakable should now beginne to looke about to preuent these mischiefes and imminent miseries that dail hourely are like to worke his destruction Is it not time she should erect aschoole get Schoole-masters and Hushers to teach the daunger these creatures partakers of reaso are run into vnder which they are like to perish 〈◊〉 not good cause to discouer the difference between the sensitiue life and the immortall reasonable soule the shortnesse of these pleasures the euerlasting ioyes of heauen The differences of the Creatures hauing reason and those wanting And the vses of them all which no creature voyd of reason can looke into Is it not time she should go about to subdue keepe vnder all the sensitiues powers passions affections perturbations inuentions fantasies and counterfeite seeming pleasures of these her subiects to make them know themselues ●est by their stubbornnesse she be pulled out of her better kingdom wherof she is heire apparant appointed to raigne with her elder brother euen the Sonne of God Christ Iesus himselfe the onely possessor and owner of true perfect and vncorrupt Reason What a worlde is this to make more account of the iourney and trauel then of the mansion and dwelling house Well giue Queene Reason leaue to conclude with the solution of this one question A yong man is at his choyce whether he will be bound to serue certaine yeares and then to bee free or else to beefice for certaine yeares and euer after to be a bondman and in thraldom and misery I know this question will readily be answered It is better to smart once then ake euer and as long as there is hope of amendment so long the paines are not very bitter But when hope is past then the heart is broken Such as the state of man And such doth diuine Reason discouer to bee the state of euery man in respect of his double life man hath but a kinde of seruitude or apprentiship in this temporal or sensitiue life tyed to couenant seruices precepts conditions and commandements Which if he be carefull to obserue and keepe he shall doe more then marry his maisters daughter according to the phrase best preferment of merchants For he shall be then ioynt inheritor with his Maisters sonne and haue the fulnesse of freedome felicitie and happinesse in a hauen and harbour where no custome is to be payed no imposition no giuing nor taking of money vpon credite no ●ad n●r desperate debts no assurance for 〈◊〉 v●nor fraught of Ships no casting into prison ch●unes and yrons disquietnesse nor discontentment But on the contrary side if this present life bee spent in vaine vnhonest lewd vngodly execises practises employments without respect of performance of couenants commandements and bonds Then surely as the immortall life is much more precious then the mortall or more sensitiue so are the punishmēts more grieuous then the other And so much the more grieuous because Reason vnderstādeth there is a felicitie otherwise the torments of hell were nothing And for these causes doth Queene Reason perswade and intreat euery reasonable soule to enter into the closet of his owne conscience and heart to schoole informe and instruct himselfe concerning his owne good to be so charitable as to informe others thereof which she holdeth to be an office of charitable dutie And so to conclude if euery man will be his owne School●-maister instructor which she desireth her Academie will bee wonderfull large But principally shee aduiseth the learning and instruction of her Creator to be taught followed put in practise for thereby the number of Gods Saints will be mereased his glorie adaunced and his Triumphant kingdome replenished with the company of holy and reasonable soules after the sensitiue life ended which God grant for his mercie Reasons moane WHen I ●eruse heauens auncient written storie part left in bookes and part in contemplation I finde Creation t●nded to Gods glory but when I looke vpon the soule euasion Loe then I cry I howle I weepe I moane and see ●t for truth but truth alas is gone Whilom of old before the earth was founded or hear●s or trees or plants or beasts had being Or that the mightie Canopie of heauē surrounded these lower Creatures ere that the eye had seeing Then reason was within the mind of loue embracing only amitie and loue The blessed Angels formes and admirable natures their happie states their liues and high perfectiōs Immortall essence and vnmeasured statures the more make known their falls low directiōs These things when Reason doth peruse She fo●●s her errors which she would excuse But out alas she sees strife is all 〈◊〉 vaine it bootes not to contend or stand in this defence death sorow grief bell torm●● are her going And endlesse burning fire becomes our recompence Oh heauie moane Oh endlesse sorrowes anguish Neuer to cease but euer still to languish When I peruse the state of prime Created man His wealth his dignitie and reason His power his pleasure his greatnesse when I scan I doe admire and wonder that in so short a season These noble parts should haue so short conclusion and man himselfe be brought to such confusion In seeking countries far beyond the seas I finde Euen where faire Edens pleasant garden stood And all the Coasts vnto the same confinde Galt to cruell wars mens hands embru'd in blood In cutting throats and murders men delight So from these places Reason's banisht quite O Ierusalem that thou shouldst now turne Turke And Sions hil where holy Kites of yore were vid Oh that within that Holy place should ●●urke Such sacriledge whereby Io●●● name 's abusde What famous Greece farewel thou canst not host thy great renowme thy wit thy learning's lest The further search I make the worse effect I finde All Asia swarmes with huge impietie All Asstick's bent vnto a bloody winde All Treachers gainst Ioue his great deitie Let vs returne to famous Brittons King whose worthy praise let all the world goe sing Great Tetragramaton out of thy bountious loue Let all the world and Nations truely know That he plants peace and quarrell doth remoue Let him be great'st on all the earth belowe Long may he liue and all the world admire that peace is wrought as they themselues desire What Vnion he hath brought to late perfection Twixt Nations that hath so long contended Their warres and e●●tes by him receiue correction And in his royal Person all their iars are ended And so in breefe conclude ought all that liue giue thanks to him for ioy that Peace doth giue By power and will of this our mightie King Reason doth shewe it that God wrought a wonder Countries distract he doth to Vnion ●ring And ioynes together States which others sunder God grant him life till Shiloes comming be In heauens high state he may enthronizeabe FINIS