Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	king_n	lord_n	psal_n	6,173	5	7.6754	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

Builder and then ●ee framed the earth and set it ●●der heauen which man and all kinds of beasts should inhabite And Danaus on the Phisiques Tract 4. cap. 12. The highest heauen was made on the first day but it consisteth not on the two Elements but of a certaine third more simple Essence And here for our breuitie sake in an apparent cause cease I to induce any more testimonies at all to prooue it Fourthly we are now to consider whether this heauen be of a Corporeall or Incorporeall substance and nature locall or voyd of place totally Wee affirme it to be corporeall since a corporeall nature cannot subsist but in a corporeall subiect and a proportion must needes exist betwixt the place and the thing placed Zanch. Lib. 1. cap. 4. Of the workes of God The humane nature of Christ and of ●●ery person elect which must abide in this heauen is of a corporall nature it is necessary therefore the heauen so to bee ●lso for a body is contained in 〈◊〉 body Therefore Actes 3. the ●eauen is sayd to containe in it ●●e body of Christ but sayest ●hou those bodies are glorious ●●d spirituall as the Apostle ad●onisheth vs when he saith It is ●●en a liuing Body but shall rise ●gaine a spirituall 1. Corint 15.44 and therfore they haue no need of any corporall place I an●were Glorious bodies cease ●ot to be Physical and Natural ●●t they cease to be mortall and ●orruptible that is they retaine ●nd keepe their naturall and es●●●tiall properties and there●ore Iob saith Chap. 19.20 The ●●ne that I am and no other ●●●ll I bee seene and the same eyes shall bee beheld also after that wormes haue eaten that body of mine when I arise againe then I shall see God in my flesh But our bodies doe leaue off accidentall matters as frailties and sundry passions glory therefore is not a destroyer but a perfecter of Nature not annihilating but exalting it But whereas the Apostle saith That the Body shall arise spirituall that must not be vnderstood of the substance but of the qualities namely of the spirituall estate and condition of man after the Resurrection which is plaine out of the very Text where he saith 1 Cor. 15.42 43 44. Our Body is somed in corruption but is raysed in glory and incorruptible it is sowed base but raised glorious it is sowed weake but it is raysed strong it is ●s owed mortall 〈◊〉 it is raysed spirituall The ●●he body shall arise yet en●owed with certaine contrary qualities for that which before ●●s mortall shall bee made im●ortall what was foule and dis●●nourable shall bee made glo●ious and bright what was ●eake shall bee inuested with ●●rueilous valour and egregi●●●s prowesse that that was be●●ee subiect vnto diuers functi●ns and passions as Nourish●ent Generation Sleepe Wea●somnesse Diseases Griefes ●●c shall hereafter haue full im●unitie from all these Paul therefore opposeth not two na●●res or bodies different the Corporall and the Spiritual but the various qualities of one and the same bodies amongst them●elues Therefore since that the glorious bodies differ not from the naturall so farre as their substance that is their essentiall qualities ortiue to wit the manner and the forme but in respect of some peculiar qualities they bee not meerely spirits but spirituall bodies which cannot subsist or stand with a bodily place And moreouer the iudgment of all ancient and modern Writers concurre with this opinion concerning the highest heauen as Damascen li. 2. saith That this heauen containeth all heauenly natures God only excepted whereupon it must necessarily bee a finite and corporeall substance And Zanchius in his Lib. 1. Chap. 4. de Oper. Dei saith I call not that heauen of the blessed a substance totally incorporeall since that I perceiue it not to bee a spirituall thing as are the soules and spirits of Angels for our bodies shall abide in it but then ought there to be some proportion and conueniency betwixt the place and the thing placed which ve●●ly cannot bee betwixt a body placed and a place meerely incorporeall nor doe I simply call it a corporall substance for difference sake c. I conceaue then this Heauen to bee such a body that it may be called spirituall And so Danaeus That highest heauen which was crea●ed on the first day is a most excellent work of God as no man will deny and by and by Although it was created with the ●●rth yet it had matter seperate from it by Gods wonderfull power and that not on the fifth as Aristotle saith but the thrid euely differing in nature from the water and the earth not being subiect to those mutations These things vnderstood and graunted one may easily conceaue whether the heauen merit to be called locall or illocall for if it bee corporall why is it not also nominated locall It is therefore called The place of the blessed the Bosome of Abraham and the Citie of supernall Ierusalem and if Hell be a place as it is said Luke 16.28 why also is not the place of the blessed locall But thou wilt say Aristotle acknowledged no place beyond the Starry heauen nor yet any body Well bee it so but on the contrary Christ affirmes there to bee both place and bodies when he saith I shall goe and get you a place and when I haue prouided it I will come againe and take you to mee that where I am there may yee be also Iohn 14.2 Now leaue I it to your choice to giue credit to Christ who is the truth comming forth of this supreame Heauen or rather to an Aristotelean Ethicke prophane and ignorant of these mysteries Fiftly but now where and in what place this Heauen is it is further to be considered of vs Wee doe affirme as the Scriptures euery where affirme also 〈◊〉 to be exalted aboue both the other heauens fore mentioned for in that very place is the heauen of the blessed Saints where the feat and habitation of God 〈◊〉 and where the blessed Angels haue residence with him euen there the very Elect together with the blessed Angels ioyntly enioy eternall life For Christ him selfe questionlesse nomina●●d Paradise a place of the blessed when he saith This day shalt thou be with mee in Paradise that is as Saint Paul interprets it in the third heauen yea Christ affirmes Hee hath in his Fathers house many mansions prepared for his holy ones Then certainly the Seat of God and of the blessed societie of Angels and men is in the highest aboue both the other heauens for The heauen of heauens is the Lords the earth hee assigned to the sonnes of men as the Psalmist saith this terme heauen of heauens in the Hebrew phrase signifieth the most Sublime and Supreame Center in like manner as these termes God of Gods Lord of Lords and King of Kings are accepted for the highest most eminent God Lord and King This note is also the holy Angels Halelluiah Glory to God in the highest and

peace on earth Where he punctually distinguisheth betwixt the earth and the Lords most holy mansions And againe in Deut. 4.39 God is aboue in Heauen and Psal 113.4 Iehovah is eleuated farre aboue all Nations aboue all Heauens is his glory who can equallize our God Ie●●nah who inhabiteth in the highest Also the seate of Angels and blessed Saints is said to be in the same heauen for the Angels continually see the face of the Father which is in heauen and Paul sayth Our conuersation is in heauen In which heauen In these he addeth whence wee expect our Sauiour into which himselfe is already ascended The heauen therefore of the blessed is planted by God farre aboue all other heauens in the highest altitude Againe hence it followeth the heauen of the blessed to bee there whither Christ himselfe is ascended in his owne body for Christ hath made regresse vnto his Father whence he went out whose seat is in the kingdome of the blessed as is cleare in that of Iohn 7.33 Yet a little while am I with you and after retyre vnto him who sent mee and againe Iohn 16.28 I went out from my Father into the world and againe I leaue the world and retyre vnto my Father And Christ is substantially ascended aboue those visible heauens to wit the ayerie and starry firmaments as Ephes 4.10 He that descended is the same who ascended aboue all heauens that hee might accomplish all things Hebr. 4.14 hee is sayd to haue pierced the heauens and Hebr. 7.26 hee is exalted aboue all heauens and againe Hebr. 1.3 4. and Ephes 1.20 Hee is sayd to sit at the right hand of God in the highest Heauens and as sayth Augustine Christ eleuated his body to heauen he abstracted not his Maiestie yet from the earth according to his corporall and carnall presence which the word assumed hee is ascended into the heauen hee is not heere there hee sits at the ●ight hand of his Father and ●●t he is heere also for his maiesticall presence retyred not And Cyrill on Iohn is consonant ●eereto No man doubts when Chirst ascended to the heauens albeit he was heere by his virtuall presence of the spirit hee is totally absent in his carnall Againe it is requisite that the ●aithfull beleeue that though Christ is corporally absent yet doth hee vertually gouerne vs and all things else being continually present with those that call vpon his name And in the same sense is Vigill the Martyr The Sonne of God quoth he according to his Humanitie departed from vs but according to his Diuinitie hee saith to vs Loe euen I am with you vnto the end of the world for those whom hee left and from whom hee departed according to his Humanitie according to his Diuinitie hee neither left nor forsooke for in the forme of a seruant hee is in heauen absent from vs but in the forme of God wherein hee departed not from vs hee is present now on earth with vs. And this is the iudgement of the Ancient concerning Christ his peregrination into the Heauen of the blessed But as Saint Augustine ad●●onisheth vs It is a needlesse ●ouerlurious fantasie to search ●here and how the Lord pre●●nce is seated in this most high ●ace onely wee are to beleeue 〈◊〉 to bee in heauen for it is not ●●r our frailtie to discourse of ●●destiall secrets but it rather ●●●cernes our faith to bee wise ●odestly concerning the digni●● of the Lords presence It is ●●en cleare that the heauen of ●●e blessed is the most high Pa●●ce of God and the blessed An●●ls placed and confirmed a●●ue the two other heauens to ●●it the ayerie and Syderiall fir●●ments Sixtly It remaines lastly to ●ee surueyed what and how ●●eat this heauen is In qualitie ●●is most eternall incorruptible ●●d cleare I terme it eternall not because it existed without beginning but because it is euer to endure without all end and decay Whence that of Augustine Hence then my soule seeth how farre it is eternall aboue all times when thy house which cannot bee trauersed ouer though respectiue to thee it cannot be coeternall yet vncessantly adhering to thee it admits not the least temporall intermission And as Ambrose Paul saith hee exhorts vs to couet mansions in the highest heauens which are eternall but that is incorruptible which in that eternall time of her durance hath an immunitie from all change and alteration or the least corruption Paul therefore auerres that heauenly Ierusalem which Abraham expected to haue firme fundaments that is most sure and immo●●ueable ●●ounds and as in the Ap●●●●●ps that celest all Citie is made of pure gold and established on 〈◊〉 most firme and precious foundation described also to be cor●●borate with inuincible walls 〈◊〉 which things describe and ●otifie the perpetuitie and incorruptible existence of this ●eauen But their conceit is im●ious and vaine who conceyt this heauen to haue also resided without beginning from eterni●●● If so bee that an eternall habitation must needs be reciprocall to an eternall God alas ●he Lord wants no place since ●hat his extent exceeds al place ●e being of a most simple es●ence which is as well without 〈◊〉 within all things as Zanchlus ●nd the ancient Diuines affirme ●nd most clearely is this Citie celestiall portraytured in the description of the terrent Ierusalem Reuel 21. ver 23. There is want neither of Sun or Moone to yeeld lustre therein for Gods glory giueth it a plenary Illustration namely the heauenly Ierusalem whereof the Lambe is the Lampe and as Augustine aptly saith That most Emperiall City is incomparably cleare where are Victory Verity Dignitie where are Sanctitie Life and Eternitie Nor sings Zanchius any lesse excellently of the splendor of this supernall Citie That most supreame Heauen shall shine with a farre more excellent light it shall want no Sunne nor Moone for the glory of God is the light thereof Againe nor must we suppose as some doe the illustrious Sunne-beame of that essentiall glory to reflect and issue from God as from the Sunne and heauen to be illustrate with it for whatsoeuer is in the essence of God and demeanes therefrom is participator like as the Sonne and Holy Ghost which proceed ordinarily from the Father and this sole title is onely giuen vnto Christ namely that he is the splendour of glory that light therefore whereby the heauen is illustrate as from a cause efficient and whereby the soules of the blessed are illuminate that they may perceiue God is a created subiect or matter But the quantitie of the supreame Heauen is depiete vnder the figure of the holy Citie as Apocal. 21.10 where it is called That great city by which term● certainly he instanceth the latitude thereof to be excessiue the magnitude both incomperable and incomprehensible yet declares he it to be finite when he ●ntimates it also possibly circundate by the Angel it is by Christ also verified to be a most large City when hee affirmes it to haue very many

onely a mitigation and deliuerance of those euils wherewith wee are here infested but wee shall bee infinitely replenished with abundant treasures of good things because the Sonne adorned with the three exquisite Properties perfect Complacencie absolute Wisedome imperious Dignitie shall excellently shine And what would shee haue beside that that perfect complacency shall spring from two Fountaines whereof the one floweth from God the other from the celestiall Congregation From God all solid delight as from the foundation and primary fountaine doeth proceed and that chiefly from the most delectable vision of the diuine glory Vnto this not a few Saints haue eleuated themselues in this frayle and transitory Life Whereupon the Apostle sayeth Wee are the deare sonnes of God but it is not manifest what wee shall bee for wee know it will bee that when it is manifest wee shall bee like vnto him because we see him as hee is and who so hath this hope purgeth himselfe as hee is pure Moreouer from the full sence of the diuine loue Thus Dauid comforteth himselfe I shall see thy face in Righteousnesse when I awake I shall bee satisfied with thy Countenance Pleasure is at thy right hand for euer These Banquets are delicious which the heauenly ghests sitting in the Kingdome of heauen with Abraham Isaac and Iacob shall eternally enioy Oh Banquets to bee defired The impious men delight themselues in the multitude of their Golde in the multitude of their Siluer in the multitude of their possessions in the multitude of their various wealth in the drunkennesse of their sumptuous and luxurious Feasts All tend to delight but they knowe not where they may attayne to that which is stable and enough the one out of luxury another from Ambition and the confluence of Clyents this from his louer the other from the vaine ostentation of Learning False and short delights deceiue all those as Drunkennes recompenseth the content of one howre with the heauinesse of a long time but let those reioyce in temporall things which haue not knowen to affect eternal goods But what shall bee thy delights O thou louer of God Thy Gold shall bee peace thy Siluer peace thy Inheritance peace thy Life peace Thy God shall bee all in all to thee thou shalt cate him that thou mayest not hunger thou shalt drinke him that thou mayest not thirst thou shalt bee illuminated by him that thou mayest not wax blinde thou shalt bee supported by him that thou mayest not faynt hee totall absolute shall possesse thee totally absolute thou shalt suffer no perplexities there with him with whom thou shalt inherit all Oh how the Saints shall exult in glory reioyce bee ioyfull and delight they shall enioy glory and bee delighted with eternall felicitie there they shall not only taste how sweet God is but shall bee filled and satiated with miraculous suauitie nothing shall bee wanting to them nothing shall hinder them Christ being present shall fulfull euery desire of theirs they shall not waxe olde languish nor corrupt any more Perpetuall health happy eternitie shall confirme the sufficiencie of their blessednesse there shall bee no Concupiscence in the members the rebellion of the flesh shall no more arise but the whole condition of man shall bee immaculate and quiet nature shall continue whole and sound without any blemish or wrinkle any more Lastly God shall bee all in all and his presence shall satiate all the appetites of soule and body Consider consider therefore O mortall men that to bee the true transcendent ioy which is not conceaued of the Creature but of the Creator which when thou shalt receiue no man shall take from thee when all mirth otherwise acquired is but mourning all delight dolour all sweet sowre all beautie deformitie and euery thing that doth glad is grieuous Next vnto God who is our supreame felicitie and chiefest delight the conuersation and familiaritie of Saints and Angels addeth no small complacencie there the assembly of holy Angels there the glorious company of the Apostles there the number of triumphant Prophets there the innumerable Congregation of faithfull Martyrs neither is there that thou shouldest feare any thing to be taken from thee by the multitude of the Inhabitants in the celestiall blessednesse I say the Inheritance is Christes by which wee are Coheyres By the store of possessours it is not diminished neither is it made straight by the abundance of Inhabitants but it is as great to many as to a few so to each one as to all Moreouer in profound knowledge and wisedome all the Saints shall here excell as Paul teacheth when hee saith Wee know in part we prophesie in part but when it shall come which is finished then that which is in part shall bee abolished Here we see through a glasse and obscurely but then wee shall see face to face now wee know in part then we shall know perfectly there is memory without obliuion reason without errour wi●● without all perturbation a body without corruption and with how great dignitie and maiestie the godly shall bee crowned in that future life the same Paul expresleth when he sayeth If wee suffer together wee shall raigne together And Saint Iohn Thou ha●t made vs Kings and Priests v●●o God and wee shall reigne on the ea●th And of the Seruants of God liuing in heauen amongst other things hee sayeth They shall raigne in the world without end O blessed Kingdome of Paradise O blessed Region of Delights after which we sigh from this valley of teares Oh how happy are they which inhabite there and praise GOD world without end Now thou hast vnderstood the condition of the Soule we will briefly declare what shall bee the Bodies state They also shall shine with so many Gemmes exquisitely glittering that is with perpetuall glory remarkeable splendor and datelesse immortalitie Oh oh how great is this complacencie that for this dyrt and drosse which wee carrie about in this body with a glorious countenaunce wee shall behold GOD in the Eternall life The Body is here sowen obnoxious to corruption it shall rise incorruptible it is sowen ignominious it shall rise in glory But from what Authour sayest thou is this so great glory Christ himselfe shall transforme this deiected body that it may bee made conformable to his glorious body Doest thou desire Splendor heere or requirest thou beautie Beholde wee shall shine as the light of the Firmament as the most resplendent starres For the righteous shall shine as the Sunne in the Kingdome of Heauen Neither shall here bee any enuy for the vnequall brightnesse because the Vnitie of Charitie shall raigne in all Also most exquisite beautie is deciphered vnto vs in the description of that Heauenly Ierusalem Apocalyps Chapter 21. which appeareth by those precious things as Golde Siluer and Precious Stones What Citie I pray you is that but that Celestiall Church which like a Spouse is neatly and gayly adomed to bee alwayes at bande in her Spouses sight neither