Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	soul_n	16,341	5	5.1635	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28370	The remaines of the Right Honorable Francis, Lord Verulam, Viscount of St. Albanes, sometimes Lord Chancellour of England being essayes and severall letters to severall great personages, and other pieces of various and high concernment not heretofore published : a table whereof for the readers more ease is adjoyned.	Bacon, Francis, 1561-1626.; Bodley, Thomas, Sir, 1545-1613.; Palmer, Herbert, 1601-1647. Characteristicks of a believing Christian.	1648 (1648)	Wing B318; ESTC R17427	72,058	110

times thinks himselfe to have no grace at all and yet how poor and afflicted soever he be besides he would not change conditions with the most prosperous man under Heaven that is a manifest Worldling XXVI He thinkes sometimes that the Ordinance of God doe him no good yet he would rather part with his life then be deprived of them XXVII He was born dead yet so that it had been Murther in any to have taken his life away After he began to live he was ever dying XXVIII And though hee hath an eternall life begun in him yet hee makes account he hath a death to passe through XXIX He counts self murther a hainour sinne yet is ever busied in crucifying the flesh and in putting to death his earthly Members not doubting but there will come a time of glory where he shall be esteemed precious in the sight of the great God of Heaven and Earth appearing with boldnesse at his Throne and asking any thing he needs being endued with humility by acknowledging his great crimes and offences and that he deserveth nothing but severe punishment XXX He believes his soul and body shall be as full of glory as them that have more and no more full then theirs that have lesse XXXI He lives invisible to those that see him and those that know him best do but guesse at him yet those many times judge more truly of hm then he doth of himself XXXII The world will sometimes account him a Saint when GOD accounted him a hypocrite and afterwards when the World branded him for an Hypocrite then God owned him for a Saint XXXIII His death makes not an end of him His soule which was put into his body is not to be perfected without his body yet his soul is more happy when it is separated from his body then when it was joyned unto it And his body though torn in pieces burnt in ashes ground to powder turned to rottennesse shall be no loser XXXIV His Advocate his Surety shall be his Judge his mortall part shall become immortall and what was sowne in cor●…ption shall be raised in incorruption and glory and a finite Creature shall possesse an infinite happinesse A Confession of the Faith Written by Sir Francis Bacon Knight Viscount of St. Alban about the time he was Sollicitour Generall to our late Soverign Lord King James I Believe That nothing is without beginning but GOD nor Nature no Matter no Spirit but one only and the same GOD That GOD as he is Eternall Almighty only wise only God in his Nature so he is eternally Father Sonne and holy Spirit in Persons I believe That God is so holy pure realous that it is impossible for him to be pleased in any Creature though the work of his own hand so that neither Angel Man nor World could stand or can stand one moment in his eyes without beholding the same in the face of a Mediator And therefore that before him with whom all things are present The Lambe of God was slain before all Worlds without which Eternal Councel of his it was impossible for him to have descended to any work of Creation but should have enjoyed the blessed and individuall Society of three Persons in God head only for ever but that out of his eternall and infinite goodnesse and love purposing to become a Creator and to communicate with his Creatures he ordained in his Eternall Councell That one Person of the God head should in time be united to one Nature and to one particular of his Creatures That so in the person of the Mediator the true sadder might be fixed whereby God might descend to his Creatures and the Creatures might ascend to God So that by the reconciliation of the Mediatour turning his Countenance towards his Creatures though not in the same degree made way unto the disposition of his most holy and sacred will whereby some of his Creatures might stand and keep their State others might fall and be restored into their state but yet remaine in Being though under wrath and corruption all in the vertue of the Mediator which is the great Mystery and perfect Centry of all Gods ways with his Creatures unto which all his other works and wonders do but serve and refer That he chose according to his good pleasure Man to be that Creature to whose Nature the Eternal Son of God should be united and among the Generations of men elected a small flock to whom the participation of himself he purposed to expresse the riches of his glory All the ministration of Angels damnation of Divels and Reprobats and universall administration of all Creatures and dispensation of all times have no other end but as the wayes and Ambages of God to be furthet glorified of his Saints who are one with the Mediator who is one with God That by vertue of his Eternall Councel touching a Mediator he descendeth at his own good pleasure and according to times seasons to himself known to become a Creator and by his Eternall Word created all things and by his Eternall Spirit doth comfort and preserve them That he made all things in their first estate good and removed from himself the begining of all evill and vanity unto the liberty of the Creature but reserved in himself the begining of all restistitution and the liberty of his grace using neverthelesse and turning the falling and desention of the Creature which to his Presciens was eternally known to make way to his Eternall Councell touching a Mediator and the Work he purposed to accomplish in him That God created Spirits whereof some kept their standing and others fell He created Heaven and Earth and all their Armies and Generations and gave unto them constant and everlasting Laws which we call Nature which is nothing else but the Laws of Creation which Laws neverthelesse have had three changes or times and are to have a fourth and last 1. The first When the matter of Heaven and Earth was created without formes 2. The second The interim of every dayes work 3. The third By the Curse which notwithstanding was no new Creation but a Privation of part of the first Creature And the last end of the world the manner where of is not yet revealed So as the lawes of Nature which now remaine and govern Inviolably till the end of the world begin to be in force when God first rested from his works and ceased to create But received a revocation in part by the curse since which timey the changed not That notwithstanding God hath rested and ceased from creating since the first Sabboth yet neverthelesse he doth accomplish and fullfill his divine will in all things great and small singular and generall as fully and exactly by providence as he would by miracle new creation though his worke be not immediate direct but by compasse not violating Nature which is his owne law upon his Creatures That as at the first the Soule of Man was

in himself IV. He beleeves the God of all Grace to have been angry with one that have never offended him and that God that hates sinne to be reconciled to himself though sinning continually and never making or being able to make him satisfaction He beleeves the just God to have punished a most just person and to have justified himself though a most ungodly sinner He beleeves him freely pardoned and yet a sufficient satisfaction was made for him V. He beleeves himself to be precious in Gods sight and yet loathes himself in his own He dares not justifie himself even in those things wherein he can find no fault with himself and yet beleeves God accepts him in those services wherein he is able to find many faults VI He praises God for his justice and feares him for his mercy He is so ashamed as that he dares not open his mouth before God and yet he comes with boldnesse to God and askes him any thing he needs He is so humble as to acknowledge himselfe to deserve nothing but evill and yet beleeves that God meanes him all good He is one that fears alwayes yet is as bold as a Lyon He is often sorrowfull yet alwaies rejoycing many times complaining yet alwaies giving of thanks He is the most lowly minded yet the greatest inspirer most contented yet ever craving VII He beares a lofty spirit in a mean condition when he is ablest he thinks meanest of himself He is rich in youth and poore in the midst of riches He beleeves all the world to be his yet he dares take nothing without speciall leave from God He Covenants with God for nothing yet lookes for a great reward He looseth his life and gaines by it and whilst he looseth it he saveth it VIII He lives not to himselfe yet of all others he is most wise for himselfe He denieth himselfe often yet no man loveth himselfe so well as he He is most reproached yet most honoured He hath most afflictions and most comforts IX The more Injury his Enemies do him the more advantage he gaines by them The more he forsakes worldly things the more he enjoies them X. He is the most temperate of all men yet fares most deliciously he lends and gives most freely yet he is the greatest usurer he is meek towards all men yet inexorable by men He is the best Child Husband Brother Friend yet hates Father and Mother Brother and Sister He loves all men as himselfe yet hates some men with a perfect hatred XI He desires to have more grace then any man hath in the world yet is truly sorrowfull when he seeth any man have lesse then himselfe he knoweth no man after the flesh yet gives all men their due respects he knoweth if he please man he cannot be the servant of Christ yet for Christ his sake he pleaseth all men in all things He is a Peace maker yet is continually fighting and an irreconcilable Enemy XII He beleeves him to be worse then an Infidell that provides not for his family yet himself lives and dles without Care He accounts all his inferiours yet stand stifly upon authority He is severe to his Children because he loveth them and by being favourable unto his Enemy he revengeth himself upon him XIII He beleeves the Angells to be more excellent Creatures then himselfe and yet counts them his servants He beleeves that he receives many good turns by their meanes and yet he neither praies for their assistance nor offers them thanks which he doth not disdain to do to the meanest Christian XIV He beleeves himselfe to be a King how mean soever he be How great soever he be he thinkes himself not to good to be a servant to the poorest Saint XV He is often in prison yet allwaies at liberty A Freeman though a servant He loves not honour amongst men yet highly priseth a good name XVI He beleeves that God hath bidden every man that doth him good to do so he yet of any man is the most thankfull to them that do ought for him He would lay down his life to save the soule of his Enemy yet will not adventure upon one sinne to save the life of him who saved his XVII He swears to his own hinderance and changeth not yet knoweth that his Oath cannot tie him to sinne XVIII He beleeves Christ to have no need of any thing hee doth yet maketh account he doth relieve Christ in all his acts of Charity He knoweth he can do nothing of himself yet labours to work out his own salvation he confesseth hee can do nothing yet as truly professeth he can do all things he knoweth that flesh and blood cannot inherit the Kingdome of God yet beeleeveth he shall go to Heaven both body ond soule XIX He trembles ar Gods word yet counts it sweeter to him then hony and the hony-Gombe and dearer then thousands of Gold and silver XX He beleeves that God will never dame him and yet fears God for being able to cast him into Hell He knoweth he shall not be saved by nor for his good workes yet he doth all the good workes he can XXI He knoweth Gods providence is one all things yet is so diligent in his calling and businesse as if he were to cut out the threed of his fortunes He beleeves before hand that God hath purposed what he shall be and nothing can make him to alter his purpose yet praies and endeavours as if he would force God to save him for ever XXII Hee praies and labours for that which he is confident God meanes to give and the more assured he is the more earnest he praies for that he knows he shall never obtain and yet gives not over He praies and labours for that which he knowes he shall be no lesse happie without he praies with all his heart not to be lead into temptation yet rejoiceth when he is fallen into it he beleevs his praiers are heard even when they are denied gives thanks for that which he praies against XXIII He hath within him both flesh and spirit yet he is not a double minded man he is often ledd Captive by the law of sinne yet it never gets domminion over him he cannot sinne yet can do nothing without sinne Hee can do nothing against his will yet maintains he doth what he would not He wavers and doubteth yet obtains XXIV He is some times so troubled that he thinks nothing to be true in Religion yet if he did think so he could not at all be troubled He thinks sometimes that God hath no mercy for him yet resolves to dye in the pursuit of it He believes like Abraham against hope and though he cannot answer Gods Logick yet with the woman of Canaan hee hopes to prevail with the Rhetorick of importunity XXV He wrastles and yet prevailes and though yeelding himself unworthy of the least blessing he enjoyes yet Jacob like he will not let him go without a new blessing He some

not produced by Heaven or earth but was breathed immediatly from God So that the wayes and proceedings from God with Spirits are not concluded in Nature that is in the lawes of Heaven and Earth but are reserved to the law of his secret will and grace wherein God worketh still and resteth not from the work of Creation but continnueth working till the end of the world what time that worke also shall be accomplished and an eternall Sabboth shall ensue Likewise that whensoever God doth break the law of Nature by miracles which are ever new Creatures he never cometh to that point or passe but in regard of the worke of Redemption which is the greater and whereunto all Gods Saints and Martirs do referre That God created man in his owne likenesse or Image in a reasonable Soule in innocency in free-will in Soveraignty That he gave him a law and commandement which was in his power to keep but he kept it not That Man made a totall defection from God presuming to imagine that the commandement and pro●i●ition of God were not the rules of good and evill but that good and evill had their Principles and Beginnings to the end to depend no more upon Gods will revealed but upon him and his own light as a God then the which there would not be a Sinne more opposite to the whole law of God That neverthelesse this great sinne was not originally moved by the malice of man but was intimated by the suggestion and instigation of the Divell who was the first defected Creature who did fall of malice and not by temptation That upon the fall of man death and vanity upon the Justice of God and the Image of God was defaced and Heaven and Earth which was made for mans use were subdued and corrupted by his fall But then that instant and without intermission of time after the words of Gods law became through the fall of man frustrate as to obedience there succeeded the greater word of the promise the righteousnesse of God might be wrought by faith That aswell the law of God as the word of his promise enduce the same for ever but that they have been revealed in severall manners according to the dispensation of times for the law was first imprinted in that remnant of light of nature which was left after the fall being sufficient to accuse then it was more manifestly expressed in the written law was yet more opened to the Prophets lastly expounded in the true perfection of the Sonne of God the great Prophet and interpreter of the law That likewise the word of the promise was manifested revealed First by the immediate revelation inspiration after the figures which were of two Natures The one of the Rites and Ceremonies of the Law the other continuall History of the old World Church of the Jews which though it be literall is true yet it is pregnant of a perpetuall allegory and shadow of the work of redemption to follow the same Promise or Evangell was more cleerly revealed and declared by the Prophets and then by the Son himself And lastly by the holy Ghost which illuminateth the Church to the end of the World That in the fulnesse of Time according to the promise and oath of God of a chosen Image descended the blessed Seed of the Woman Jesus Christ the only begotten Son of God and Savior of the Word who was conceived by the holy Ghost and took flesh of the Virgin Mary That the Word did not only take flesh or was joyned to flesh but was flesh though without confusion of substance or nature so as the Eternal Son of God and the ever blessed Son of Man was one Person So one as the blessed Virgin may be truly and Catholikely called Dei Para the Mother of God So one as there is unity in universal Nature Not that the soul and body of Man so perfect for the three heavenly Unities whereof that as the second exceed all natural Unities that is to say the unity of God and Man in Christ and the Church the holy Ghost being the worker of both these latter unities For by the Holy Ghoct was Christ incarnate quickned in the flesh and by the Holy Ghost is Man regenerate and quickned in the Spirit That Jesus the Lord became in the flesh a Sacrifice for sin a satisfaction and price to the justice of God a meritour of glory and the Kingdom a Pattern of all Righteousnesse a Preacher of the Word which himself was a finisher of the Ceremonies a corner stone to remove the sepa●ation between Jew and Gentile an intercessour for the Church a Lord of Nature a conqueror of death and the power of darknesse in his Resurrection And that he fulfilled the whole councell of God performed his whole sacred office and annointing in Earth accomplished the whole work of Redemption and restitution of man to a state superiour to the Angels whereas the state of his Creation was inferiour and reconciled and established all things according to the eternall will of the Father That in time Jesus the Lord was born in the days of Herod and suffered under the government of Pontius Pilat being Deputy of the Romans and under the high Priesthood of Caiphas and was betrayed by Judas one of the 12. Apostles and was crucified at Jerusalem and after a true and natural death and his body laid in the Sepulchre the third day he raised himself from the bonds of death and arose and shewed himself to many chosen witnesses by the space of many days And at the end of those days in the sight of many ascended into Heaven where he continueth his intercession and shal from thence at a day appointed come in great glory to judge the World That the sufferings and merit of Christ as they are sufficient to do away the sins of the whole World so they are only effectuall to such as are regenerate by the Holy Ghost who breaketh where he will of free grace which grace as a seed incorruptible quickneth the Spirit of Man and conceiveth him a new the Son of God and a Member of Christ So that Christ having Mans flesh and Man having Christs spirit there is an open passage and mutual imputation whereby sinne wrath is conveyed to Christ from man and merit and life is conveyed to Man from Christ which Seed of the Holy Ghost first figureth in us the Image of Christ slain or crucified in a lively faith and then reigneth in us the Image of God in holinesse and charity though both imperfectly and in degrees far differing even in Gods elect aswel in regard of the fire of the spirit as of the illumination which is more or lesse in a large proportion as namely in the Church before Christ which yet neverthelesse was partakers of one and the same salvation and one and the same means of salvation with us That the work of the Spirit though it be not tyed to any means