Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	hand_n	heaven_n	lord_n	12,849	5	3.8545	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38608	New observations upon the Creed, or, The first of the four parts of the doctrine of Christianity preached upon the catechism of the French churches : whereunto is annexed The use of the Lords prayer maintained / by John Despagne ... ; translated out of French into English.; Nouvelles observations sur le symbole de la foy. English	Espagne, Jean d', 1591-1659.; C. M. D. M.	1647 (1647)	Wing E3263; ESTC R13854	71,425	411

distant the one from the other the one in heaven the other on the earth God would have his image placed in the two extremities of the world as in two several Tables He hath placed the one in the highest story of the Universe the other in the lowest the one at the centre the other in the circumference To the end that on what part soever our soul casteth the eye be it on heaven or on earth we may contemplate God himself in the one or the other of these two kindes of creatures which bear his image What ought to be gathered from this That God imposed names upon the day the night the heavens the earth the sea yet hath given no general name to signifie the whole world God hath given particular names to all the great pieces of the Universe Gen. 1.5 8 10. but hath not given a name to all of it together Likewise the Hebrew Tongue in which God pronounced his first Oracles never nameth the world in one onely word but expresseth always either the heaven or the earth or both of them together when it would say the world I passe by the question Why in the Creation God hath not given a word which should universally signifie this whole bulk in which is comprehended the entire assembly of all his works But we are to learn by his example still to make a difference between heaven and earth The earth in which man was made the heaven for which he was made Without this distinction it is impossible to know what is the world Whence cometh it that the spirit of man is pleased with variety Not onely the Spirit but also the Senses the Sight especially the Taste love variety This instinct proceedeth from a secret intelligence The wisedom of God could not well be taken notice of but in a great diversity of works of matters and forms different unlike yea oft times contrary in qualities motions and circumstances Hence it is that it hath brought forth so many kindes of food so many of savours so many of colours and generally so great a variety of objects as well for the Senses as the Spirit Now to the end that man should study them to know the perfections of their authour God hath given that curiosity to invite him to passe from one object to another as by change of Lecture which ought to render him more knowing Of the Providence of God Why the Scripture oftener nameth the Hand or the Arm of God then the Heart of God VVE see better the works of his hand then the intentions of his heart His works and actions are perceptible to our eyes but the reasons are for the most part hidden from our souls and inclosed in the brest of that great Worker For Who hath known the minde of the Lord Hence it cometh that himself speaking unto us oftener mentioneth his Hand of which we see the effects then his Heart of which we know not the secrets Of the fundamental Law of the Creation and of the excellent instructions which issue from it In the Creation God hath formed the principles of all Laws yea the Creation is a Law visible and speaking If it were well considered many questions would be cleared which remain undecided and many opinions against which we dispute would not ●eed any other confutation then what is found written in this primitive Law I speak not of that which is well known unto all to wit That by this Law it is forbidden to pervert the order established from the beginning to separate what God hath joyned or joyn together what God hath separated Hence it cometh to passe that the Scripture condemneth Polygamie because God created but one wife for Adam Hence also proceedeth the superiority of the man over the woman because he was first created of them 1 Tim. 2. By this Law of the Creation it is forbidden to multiply the number of species which God hath created at the beginning or to confound them one with another Hence it cometh that the Scripture hath noted with infamy him that first invented the procreation of mules a bastard kinde which God created not Gen. 36.24 By the same Law it is forbidden to destroy a whole species of what creature soever even of those that are most contrary to man It was in the power of Noah when he had within the Ark Tygers Vipers and other pernicious creatures to destroy them to cause the whole breed to be lost for then there were no more of them in the world But it was not permitted to him rather to the contrary he had order to preserve them It is lawful for us to destroy the particular of such kindes but not to proceed to a suppression of the whole kinde though it lay in our power for this were to tear out a leaf of that great Book which containeth the catalogue of the works of the Creation By the same Law it is impossible to reduce any creature to nothing that is to say to make it simply nothing One matter may be changed into another as a living body is resolved into dust but it never cometh to be nothing The Church of Rome doth not formally say that the bread wine are annihilated in the Eucharist but it saith that they vanish without withdrawing themselvs to some other place without entering into the body of Christ without being turned into any other matter Now according to these suppositions it is necessary that the bread and wine be annihilated and come to nothing But this pretended annihilation is contrary to the fundamental Law of the Creation It is impossible and unlawful It is impossible for as God alone had the power to create all things out of nothing so he alone can reduce any thing to nothing It is unlawful for God himself though he can yet never did annihilate any of his creatures no not the devils O Eternal God all thy works subsist by thee If thou withdrawest thine hand they will fall into nothing but if thou sendest forth thy Spirit they shall be as of new created How many times the general order of the world hath been interrupted since the Creation Three times it hath had an interruption to wit twice in heaven once on the earth In heaven when the Sun and the Moon were stayed in the time of Joshua and again when the Sun went backward in the days of Hezekiah For these two wonders changed the measures of the day and night prolonging the light in one half of the world and the darknesse in the other beyond their times In the earth also when the waters of the Deluge made it not habitable for the space of a whole yeer and in the six later months of that yeer there was neither born nor died any humane creature nor any beast of the earth nor fowl of the air God having for a time suspended both birth and death For no creature either was born or died within the Ark. An example of instructions wherewith the

or quality of an Altar in this Oblation Neither doth the Scripture ever call it so although it speaketh so often of the Crosse and of the Sacrifice of Christ Let it not displease so many learned men who have authorized this vulgar phrase That Christ was offered on the Altar of the Crosse The Crosse was not the Altar of this incomparable Sacrifice The name of Altar is of greater importance then many men consider This is an irrefragable Maxime That the Altar is greater then the Offering in as much as it is the Altar which sanctifieth the Offering Matth. 23.19 Whence would follow that which none should dare to think that the Crosse should be more excellent then the Body of Jesus Christ yea that it had sanctified it All that can be said when the name of Altar is given to the Crosse is this that it is not understood so in effect but onely by way of similitude or allusion But such a similitude transferreth to the Crosse a title which appertaineth to none but Christ for on the Crosse himself was the Altar the Sacrifice and the Priest altogether Under the Law these were different things because one of these figures alone could not represent Christ in all these three qualities but in him they are found united and no creature hath had part in this honour Why then should we communicate it to the wood of the Crosse Either this phrase hath helped toward the adoration of the Crosse or it hath proceeded from that Superstition or howsoever it be it hath been unwisely introduced without taking heed to the consequences which it draweth after it Why the Scripture speaketh of what matter the Crosse was made yet expresseth not the form of it It concerneth us to know that it was of wood This particularity should seem little considerable if the Apostle had not opened the mystery shewing that Christ hath delivered us from the curse insomuch as he was hanged on the tree because this kinde of death was cursed by the Law Deut. 20.23 Gal. 3.13 But for the structure of it of how many pieces it was composed how they were placed and in sum what figure it had this is that which the Scripture passeth under silence as not necessary The form which is commonly given to the Crosse is contradicted by the learned which represent it quite another We shall observe from hence that supposing we had the true figure of the Crosse and that it were an object of adoration as the Church of Rome teacheth this honour would not appertain to any but Crosses of wood for Jesus Christ was not crucified on a Crosse of stone or silver Neverthelesse they make Crosses of all things but this is to falsifie that of Christ under pretext to represent it None hath wrought Miracles at his death except the Son of God This is remarkable against the Jews Divers great servants of God have wrought Miracles in their life but never in their death Was there ever man at whose death appeared such wonders as at the death of Christ Whence cometh it that neither Moses nor Joshua nor Samuel nor Prophet nor King nor Patriarch hath wrought any Miracle dying And whence cometh it that this crucified having given up the Ghost rendeth the Veil of the Temple darkeneth the Sun cleaveth the Rocks shaketh the Earth and opened the Sepulchres The exploit of Samson dying howsoever prodigious yet it was not miraculous to speak properly nor doth it approach any thing neer to those great wonders which our Lord wrought in his death Wherefore is Jesus Christ the onely man among all men whose death hath been honoured with visible miracles if not to distinguish him from all other men by a mark so illustrious So as I have observed before as well the Birth as the death of Christ have been signalized by miracles and never any man whatsoever hath had the like honour Three signes from heaven exhibited in three several passages by the which Jesus Christ hath been declared publikely to be the Messiah In the course of the life of Jesus Christ in the days of his humiliation we consider his Nativity his Baptism and his Death His Nativity in which he began to appear in the world His Baptism by which he entered into the functions of his Office And his Death by which he finished the work of the Redemption Every one of these mystries was immediately followed and overtaken by a signe from Heaven and that way shewed unto the world His Birth by the Star which carried the news as far as the East preceded by the acclamation of Angels publishing this happie Nativity His Baptism by the opening of the Heavens and the descent of the holy Ghost in the shape of a dove accompanied by the voice of God His Death by the miraculous darkning of the Sun which filled all the earth with darknesse When the Jews demanded that Jesus Christ should authorize his calling by some signe from Heaven they should have learned that which passed at his Birth and his Baptism and afterward they ought to have considered that which happened at his death They had then seen his calling attested by three signes from Heaven Why the High Priest who represented Jesus Christ never came neer to the dead and yet Jesus Christ did the contrary The Law forbade the High Priest to touch a dead corps yea to enter into any house in which there was one deceased yea to shew any signe of grief were it for his own father or mother Levit. 21.10 11. Whence it appeareth that if he found himself in any place where any person was at the point of death it behoved him to depart from thence immediately his presence being incompatible with that of a dead body But on the contrary Jesus Christ entered into the house where lay the dead body of the daughter of Jairus Himself took her by the hand He touched the Coffin of the young man of Naim that was carrying to the grave He shed tears over Lazarus already putrified These particuiars are more important then they seem to be Certainly the defiling which the Law findeth in dead bodies might bear a reflexion upon the Priest because he was not capable of removing the corruption of death But he which is able to give life unto the dead is above this Law and the reach of this infection Here is seen a notable difference The Mosaical Priesthood abandoneth the dead and leaveth them in their uncle●nnesse because it cannot remedy it But the true and eternal Priest because he raiseth the dead hath conversed with them and his touch hath restored their life He cometh to search us yea within our graves yea he guardeth our bones Why the fear of death was more excusable in the Saints of the Old Testament then it is now And why we ought not to imitate them in all that which have spoken concerning this subject We should finde it strange that the apprehension of a natural death should make a Christian to