Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	aaron_n	abraham_n	respect_n	13	3	6.7877	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11058	An exposition on the fourteene first chapters of Genesis, by way of question and answere Collected out of ancient and recent writers: both briefely and subtilly propounded and expounded. By Abraham [sic] Rosse of Aberden, preacher at St. Maries neere South-Hampton, and one of his Maiesties chaplaines.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. First booke of questions and answers upon Genesis. aut; Ross, Alexander, 1591-1654. Second booke of questions and answers upon Genesis. aut	1626 (1626)	STC 21324; ESTC S116181	141,572	354

the most famous city in all the east Plin. lib. 5. cap. 14. This is that city gouerned by Melchisedech repaired by Dauid beautified by Salomon with the goodliest temple in the world adorned with the miracles and preaching of the Prophets sanctified with the life miracles doctrine blood and resurrection of our Sauiour and with the sending downe of the holy Ghost honoured to bee the figure of Christs Church millitant in the old Testament and of the Church triumphant in the new watered with the blood of Steuen Iames and other holy Martyrs and happy in that the light of the Gospell did first shine there for out of Sion came the law and the word of the Lord from Ierusalem but most vnhappy in that she killed the Prophets and stoned them that were sent to her in that she would not bee gathered vnder the wings of Christ therefore many yeares agoe she is left desolate Mat. 23. Q. Wherein was Melchisedec the type of Christ A. Melchisedec was a king so is Christ the king of kings Secondly Melchisedec was a priest so is Christ a Priest after the order of Melchisedec Thirdly hee was King of peace so is Christ the Prince of peace Fourthly he was King of righteousnesse so is Christ Iehouah our righteousnes Fifthly he was without father and mother so is Christ as God without a mother as man without a father Sixthly as he was without generation so none can declare Christ his generation Seauenthly as he was without beginning or end so is Christ because hee is the beginning and the end Eightly he was an extraordinarie Priest not being in the line of Sem so was Christ not being of the tribe of Leui. Ninthly he was a greater priest then Aaron and so was Christ. Tenthly hee was not annointed with externall oyle neither was Christ but but with the oyle of gladnesse Eleauenthly hee refreshed Abraham with bread and wine so hath Christ with his owne body which is that bread of life that came downe from heauen Twelfthly he in his Priesthood had no successour neither Christ but hath an euerlasting Priesthood Thirtenth he blessed Abraham and so hath Christ vs withall spirituall blessing Fourteenth he was made like to the Sonne of God and Christ is the true and onely begotten Son of God Fifteenth he was king of Salem which is Ierusalem so was Christ annointed king vpon the holy hill of Sion which is Ierusalem Sixteenth he did not blesse Abraham till he returned from the slaughter of his enemies neither will Christ vs till we haue ouercome our spirituall enemies Seauenteene Melchisedec did vse to sacrifice at Ierusalem so did Christ sacrifice his blessed body on the crosse at Ierusalem Q. Why did Abraham giue tithes to Melchisedec A. To testifie his thankfulnesse to God who had sent such an excellent Priest to blesse him for he was bound to minister to him in carnall things seeing he was pertaker of Melchisedechs spirituall things Rom. 15. 27. Secondly he gaue tithes in signe of homage and to show how inferiour he was to Melchesedec consider how great Melchisedec was to whom euen the Patriarch Abraham gaue the tenth Heb. 7. 4. Thirdly he gaue tythes because hee knew although not by a positiue law as yet but by diuine inspiration that the tithes did belōg to God and to his Priests and therefore was sacriledge to keepe them backe for we must giue vnto God that which is Gods Matth. 22. 21. Fourthly because it was the custome euen before the law amongst holy men to pay their tythes euen as sacrificing building of Altars distinction of cleane and vncleane beasts therefore wee reade here not onely of Abraham but also of Iacob that promised to pay tythes of all he had to the Lord. Gen. 28. 22. Fifthly he paide his tythes as other holy men vse to doe because he knew that those who serue at the Altar must liue by the Altar 1. Cor. 9. 13. Sixthly he paide his tythes because hee knew that God would giue an hundred fold more then his tythes were worth according to that bring yea all your tythes vnto the store-house and prooue me saith the Lord if I will not open to you the windowes of heauen and poure you out a blessing that there shall not be roome y●…ough to receiue it Malac. 3. 10. Q. What kinde of tythes were vsed amongst the Hebrewes A. Hierome vpon Ezechiel cap. 5. 40. Affirmeth that there were some tythes which the people did owe to the Leuites Againe there were other tythes which the Leuites that is the inferiour order of ministers out of their tythes did owe to the Priests also there were other tythes which euery one of the people put a part in their barnes appointed to be eate by the Priests Leuites and people together in the entrance of the Temple moreouer there were other tythes which were laide vp for the poore but Vincentius in spec moral lib. 1. distinct 66. Maketh mention onely of three sorts of tythes vsed in the old Law the one sort were these which were paide to the Leuites spoken off Numb 18. 24. The other sort were these which were publikely eaten in the Temple mentioned Deut. 14. 23. The third sort were these which were laide vp at the end of euery three yeares for the poore strangers spoken of Deut. 14. 28. Of these three sorts of tythes the first onely remaineth amongst Christians the second sort which were publikely eaten and sacrificed are abolished being a meere ceremonie the third sort also for the proportion is taken away for wee are not bound to giue the tythes of our goods to the poore but to releeue them according to our abilitie and giue them such as wee haue Luk. 11. 41. Q. Then is it lawfull to pay tythes to the preachers of the Gospel A. It is not onely lawfull to pay them but sacriledge to withhold them for wee must giue vnto God that which is Gods and hee who bestoweth all things onvs doth require no more but his tithes of vs for the tithes doe not principally belong to the preachers but to God and he who setteth them a worke is their pay-master Therefore hee who withholdeth the tithes from the preachers doth not so much wrong the preachers as God to whom they properly belong Moreouer the precept of paying tithes is not altogether ceremoniall but partly morall partly iudiciall morall in that the labourer is worthy of his hire especially they who labour in the word are worthy of double honour for he that serueth at the Altar must liue by the Altar Iudiciall in that the paying of tithes to the labourers in the word belongs to the externall gouernment of the Church and common wealth and therefore Christian Kings and counsels haue established that vnder paine of excommunication the tithes should bee paid to the ministers as a due which God himselfe hath demanded Constantine and Charles the great did command the same the counsells Ma●…isconense held anno 587. can 5. Duriense an

in Trinity the word essentiall of the Father by whom the world was created Q. Why was the light first created A. To beautifie all the rest of the creatures 2. The world was created in 6. daies which could not bee distinguished without the light and darkenesse Q. Was this light spirituall such as God is sayd to inhabit as Christ is called the light of the world and the Apostles light the regenerate light A. No but corporall and sensible first the darknesse that went before was sensible ergo light 2. By this light the 3. dayes were distinguished before the creation of the Sun but they were sensible 3. This Narration of Moses is historicall not allegoricall Q. Then what light was this A. Not the light of the elementall fire nor of a light cloud nor of water but of the Sun which was the first day diffused through the whole hemisphere the 4. was collected into the globe of the Sun wee see The 1. day this light had but one common property to illuminate the 4. it had particular vertues to bring out particular effects 3. The light the 4. day began to be cause of generation and corruption the measure of time the cause of increase and decrease in the Moone Q. How did this light before the 4. day distinguish the day from night A. In moouing from cast to west and from west to east by the motion of the 1 sphere Q. In what place of heauen was the light ●…reated A. In the East for this light returning to this same point of the east from which it went made a naturall day Q. When was heauen and earth created A. Before the first day in respect of their substance and matter but in the sixe dayes in respect of their forme and perfection Q. What is meant by the firmament that separateth the waters from the waters A. The ayre and starry heauens with all the spheres betweene which do seperate the watry clouds from these waters below but properly the lower region of the aire doth separate these waters which are generated in the single region from the waters below which low region is called by the name of the whole firmament Q. What are these waters aboue the firmament A. Not Angels as Origon not waters properly so called aboue the stars as Basil would haue for their naturall place is below and there is no vse of them aboue the starres neither the heauen called the Christalline which hath neither the substance similitude or qualities of water but by these waters wee vnderstand the watery clouds aboue this lower region in the aire These waters in other places are sayd to be aboue the heauens that is aboue the aire which in Scripture is called heauen Q. How made God drie land to appeare A. By causing the earth which before was plaine to swell with mountaines 2. By the waters which before were spred ouer the whole earth to betake themselues to one place Q. Then were there mountaines before the flood A. Yes for the flood rose 15. cubits higher then the mountaines the mountaines are called eternall Psa. 76. Wisedome is ancienter then the mountaines Pro. 8. They make the earth the comelier more fruitfull more commodious for man and beast they hold out the seas from ouer-flowing the earth out of them springs and Riuers proceed they defend the Valleys from the raging of the windes that without them the earth could not be before the flood Q. Is the earth or seas highest A. The earth for all riuers run into the seas naturally because they flowe downewards 2. Men are said to go downe into the seas in ships Psal. 107. Againe if the seas were higher ships should sayle swifter to the land then from it 4. The farther we were in the sea we should see the land the better Ob. But Psal. 104. and 33. it seemes that the waters are higher then the earth A. In Psal. 104. Dauid speakes of the springs that are generated in the mountaines or of the watery clouds that couer the hills in Psa. 33. Dauid speakes of the miraculous standing of the red sea Q. Were briers thornes and poysonable hearbes created before mans fall A. Yes because these are parts of this world without which it is not perfect and although poysonable hearbs are not fit for meate they are good for physicke Q In what time of the yere was the world created A. In the Autumne because the Iewes before they departed from Egipt began their yeere in Autumne and also before the flood for the flood began in the second moneth that is about the month of Nouember 2. The Iewes Exod. 23. are commanded to keepe the feasts of Tabernacles in the end of the yeere that is in Autumne when fruits are ripe and also this same feast in the beginning of the yeere Chap. 35. nature also shews that Autumne is the end of the yeere by the maturity of the fruit and falling of the leaues from the trees It is also the beginning of the yeere as the young seeds budding out of the earth doe testifie Lastly in the creation the fruits of the trees were ripe and ready to be eaten Q. Were the starres created the fourth day A. Yes in respect of their light motions and operations but they were made the 1. day in respect of their substance for they are the thicker part of the spheres Q. Why were the stars created after the planets A. Because God will shew his power which in producing of plants doth not depend on the starres 2. To keepe the people from Idolatrie whom he knew would be bent to worship the starres when they consider their beauty motion and operation in producing hearbes now they are inexcusable because this vertue they haue in producing hearbs is from God who in the beginning did create hearbes and plants without the helpe of starres Q. Did God create the Moone in the Full or in the Change A. In the Full because God created his workes in perfection now the moone is perfitest in the Full. 2. Shee was ordained to illuminate the night which she doth most perfecty in the Full. Q. Haue the starres their light wholly from the Sunne A. No because they haue different effects therefore different light 2. There is one glory of the Sun and another of the Moone and another of the starres 1 Cor. 15. Q. Why are the Sunne and Moone called great lights A. Not in respect of quantitie for some starres are greater but because they appeare to be greater 2. In respect of their light which is greater then the light of other starres Q. Of what figure is the heauen A. Round for this figure is most apt for motion 2. The Scripture witnesseth the same Eccl. 1 Q. How many heauens are there A. The Philosophers speake of ten heauens the Scriptures only of three to the which the former ten may be reduced Q. Shall the heauens be abolished in the day of Iudgement A. Not in respect of their substance which is

we may see the prouidence of God By whom and not by fortune these things come to passe for it is he that hath made of one blood all nations of men for to dwell on the face of the earth and hath determined the times before appointed and the bounds of their habitation Act. 17. 26. Secondly although amongst vs there be many diuisions in religion in lawes in speech c. yet because wee came all of one stocke we should all studie to vnitie for these diuisions came of sinne but vnitie is more ancient for it was from the beginning before sinne came into the world Questions on the eleuenth Chapter Q. WHat was that one speech that was spoken before the confusion of tongues A. Not the Aegyptian tongue as the Aegyptians nor the Phrigian as the Phrigians nor the Syriac as Theodoretus quest 59. in Gen. nor the Chaldee as Philo lib. de confus ling. would haue but the Hebrew For the Syriac and Chaldee tongues are but Dialects of the Hebrew Secondly the names that are mentioned in Scripture before the confusion of tongues are Hebrew and significant Thirdly there are many words which all other tongues haue borrowed from the Hebrew as Sac Babel c. Which doe testifie that this tongue is most auncient Fourthly the most of the Fathers and all the Recent writers are of this opinion Q. Did the Hebrew tongue remaine in vse after the confusion A. Yes but onely in Hebers family therefore it is called the Hebrew tongue Yet all Hebers posteritie did not vse this tongue but onely Peleg and Reu and those that were in the straight line of whom Christ came and it seemes in that this language was not changed that Heber did not consent to the building of Babel This then is that tongue in which God spake and gaue his Oracles both before and after the flood It was spoken also by Angels and by his owne people the Iewes it did not proceede of sinne as other tongues but was from the beginning euen in Paradise it is that tongue that doth containe the misteries of our saluation and like enough it shall be that tongue which we shall speake in heauen yet though this tongue was not confused at the building of Babel it was notwithstanding confused in the captiuitie of Babel And since that time Hebrew did cease to bee in common vse among the Iewes and Syriac or mixed Hebrew came in place so that the tongue which Christ and the Apostles vsed amongst the Iewes was not Hebrew but Syriac Q. Why did the people remooue from the East into the plaine of Shinar A. They remooued from the East that is from the hillie countrey of Armenia where the Arke rested into the plaine of Shinar or Chaldea First because they were now exceedingly increased and an 100. yeeres had beene pinned vp in that countrey therefore now seeing all feare of the flood was gone they thought good to discend to the plaine and inlarge their habitation Secondly because the plaine was more fertile pleasant and commodious for them Thirdly because their minds were not content with their present estate therefore they begin to couet for more ground and a richer soyle and this couetousnesse hath beene the cause of so many wants transmigrations and confusion of tongues Q. Of what matter did they build their Tower and Citie A. In stead of stone they vsed bricke because in that plaine countrey stones were scarce and because of the aboundance of clay they had matter enough to make bricke of Secondly in stead of mortar artificiall they vsed naturall morter or a kinde of slime that was found in their pits riuers of the nature of brimstone which Se●…iramis did vse for the building of Babylon and here we may see their forwardnesse in exhorting one another to this wicked worke A shame for vs who are not so earnest to build vp the Church of Christ the heauenly Ierusalem as they were to build vp their earthly Babel Secondly although they wanted matter that is stone and morter to build their Towre with yet rather then they will giue ouer they will make matter to themselues and in this we see the nature of the wicked who will leaue nothing vn attempted to bring to passe their wicked designes A●…dax omnia perpetigens ●…umana ruit per ve●…itum nef●… Thirdly this sinne is most fearefull for it is intollerable pride against the Maiestie of God and it is not amongst a few but vniuersall and that so soone after the flood Q. Of what height did they inte●…d to build their Towre A. It is Hyperbolically spoken here that the top thereof may reach to heauen as the cities of the Anakims are said to be walled vp to heauen Deut. 1. 28. 〈◊〉 tree to reach vp to heauen Dan. 4. 18. Caper●… to be exalted to heauen Mat. 11. 23. That is exceeding high for it is not like they were so foolish as to thinke they were able to raise a towre to the heauen For as Phil●… saith the earth being the Center cannot either in the whole or in the parts thereof touch the heauen which is the circumference and in respect of the huge distance betweene earth and heauen though the whole earth should be set on an heape it could not reach to heauen much lesse a Tower yet it is like they did resolue to build it so high that the toppe thereof might exceede the highest mountaines that so they might bee preserued from the flood And this counsell is thought to haue proceeded from wicked Nimrod to whom the rude multitude gaue speedie consent now how farre they proceeded in their worke none is able to define the Iewes haue idlely coniectured that it was 27. miles in height but it is probably recorded that in Hieromes time some part of this huge building was yet extant Q. For what end did they build so high a Tower A. For two the one to get a name that is to be made famous to posteritie or rather infamous as he that burned the Temple of Diana For such is the desire of glory in man that rather then hee will be buried in obliuion hee will doe those things that are most odious both in the sight of God and man that he may be spoken of after death this sin is deriued from Adam to all mankind for he desired to be like vnto God and wee doe all desire that glory which is onely due to God For this cause so many Piramides and Towers Collassus and triumphant arches haue beene erected yea whatsoeuer noble ●…orke is done yet amongst men it is for this end and what will not a man doe to immortalize his name For Pulchrum est digito monstrari dicier hic est but we ought rather to consider what the Prophet saith Psal. 49. Man being in honour abideth not he is like the beast that perisheth like sheepe they are laid in the graue death shall feed on them their beautie shall consume in the graue from their