Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	angel_n	descend_v	ladder_n	1,870	5	11.7110	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68150	A briefe discourse of the scriptures Declaring the seuerall stories, liues, and deaths, of the fathers, from the Creation of Adam, vnto the death of Ioseph: very necessarie to be read and practised, for easie vnderstanding of the Scriptures in a short time.	Hayne, Thomas, 1582-1645, attributed name. aut	1614 (1614)	STC 12975; ESTC S115174	75,069	130

God willing to shew his wrath and to make his power knowen suffer with long patience the vessels of wrath appointed for destruction What art thou that disputest with God Esay 45.7 It is I that created the light and the darknes I make peace and trouble euen I the Lord doe all these thinges Woe be vnto him that striueth with his Maker the Pot-soerd with the Potter Sayth the Clay to the Potter What makest thou or thy worke serueth for nothing Woe be vnto him that sayth vnto his Father Why begattest thou and to his Mother Why barest thou Thus sayth the Lord euen the holy one and maker of Israel That their Sinne is the cause of their Condemnation and God not the author of it Prouerbs 29.6 The Sinne of the wicked is their owne snare Esay 50.1 For your Offences are you sold and because of your Transgression is your Mother forsaken Esay 59.2 Their Misdeedes haue separated them from their God and their Sinnes haue hid his face from them that he heareth them not They hope in vaine thinges imagining deceit and bringing foorth euill they breed Cockatrises egges and weaue the Spiders webbe who so eateth of their egges dieth but if one tread vpon them there commeth vp a Serpent Their deedes are the deedes of wickednes and the worke of robberie is in their handes Their feete runne to euill they make haste to shed innocent blood All their counsels are wicked harme and destruction are in their wayes but the way of peace they haue not knowen In their goinges there is no equitie their wayes are so crooked that whosoeuer goeth therein knoweth of no peace And this is the cause They looke for light and loe it is darknesse They grope like the blind vpon the wall euen as one that hath no eyes They roare like Beares and mourne like Doues looking for health but it is farre from them for their Offences are many and their Sinnes testifie against the Lord. They will not confesse and acknowledge their Sinnes but doe amisse transgresse and dissemble against the Lord and fall away from their God vsing presumptuous and traiterous imaginations in their hearts casting away equitie truth and righteousnesse but the Lord holdeth him selfe by his owne power and he susteineth him by his owne righteousnesse He putteth on wrath in stead of cloathing and taketh Ielousie about him for a cloake Like as when aman goeth forth wrathfully to recompence his enimies and to be auenged of his aduersaries But vnto Sion hee is a redeemer and of Iacob which turne from their wickednesse he is a sauiour and hee will giue them an euerlasting name that shall not perish Esay 57.15 Thus sayth the high and excellent euen hee that dwelleth in eternitie whose name is the Holy one I dwell high aboue and in the Sanctuarie and with him also that is of a contrite humble Spirit doe I pitch my habitation Psal 104.35 As for sinners they shall be consumed out of the earth and the vngodly shall come to an end Psal 59.12 For the sinne of their mouth and for the wordes of their lippes they shall be taken in their pride And why Their preaching is of cursing and lyes Psal 62.4 Their deuise is onely how to put him out whom God hath exalted their delight is in lyes they giue good wordes with their mouth but curse with their heart Psalm 69.26 For they persecute him whom the Lord hath smitten and they talke how they may vexe him whom hee hath wounded 2. Thes 2.11 Therefore shall the Lord send them strong delusions that all they might be damned which beleeued not the trueth but had pleasure in vnrighteousnes and obeyed not the Gospell of our Lord Iesus With euerlasting damnation shall they be punished from the presence of the Lord and from the presence of his power Psal 51.4 That he may be iustified in his sayinges and cleare when he iudgeth That in the fulnesse of time all should be brought vnder one head Ephes 1.10 FVlnesse of time is here taken for the time of Christs death whose death should accomplish the ceremony and oblation and breake downe the wall betweene the Iewe and the Gentile When men should looke no longer for saluation onely from Ierusalem but should praise God euerie where their hearts being assured that they were members of Christ the head The Heathen not taking notice of this could neuer come to saluation The blind Iewes not marking this ioyned with Chittem in the second degree which are the Romanes to crucifie Christ the King the most holy because hee testified of himselfe that he was that Day Starre which was to appeare That Scepter that should dash all the sons of Seth The Ladder by whom the Angels of God ascended and descended Shiloh Emmanuel the Lyon of the tribe of Iuda The Roote of Iessay The stone which the builders refused The true Manna That Spirituall Rocke that would giue wathers of Life The True Bread that came downe from heauen Hee vnto whom the crowne and Diademe did belong Michael who thought it no robbery to be equal with God The Stone that should punne Nebuchadnetzars Image to duste Palmonie the secrete Numberer Hee who wayeth numbreth and deuideth the Great Sheepheard of his sheepe The True Vine from whose sides doth proceede wine of euerlasting life Hee that came to do the will of his Father Iohn 4.10 Hee that met with the woman of Samaria at Iacobs well to whom he promised euerlasting water The Stumling blocke to the Iewes The Light to the Gentiles The Eye to the blind and an Helpe to the lame For that is his name God is my strength my righteousnes c. Wherfore he hath made them Vagabonds ouer the whole earth and hath brought that Abhomination of desolation vpon them whereby their Citie and Sanctuarie is destroyed And why because they would not know the Fulnesse of time the day of saluation The Crane the Swallow and the Turtle Doue doe know their time but my people will not know the time of my comming saith the Lord. Also our Sauiour Christ saith Woe be vnto you Scribes and Pharises Hipocrites you can discerne the wind the weather but you know not the time of the comming of the sonne of man which they might haue knowen from Dan. 9.24 where the Angel Gabriel saith 70 Seauens or 490. yeeres are determined for the death of Christ the King the most holy to finish sinne to reconcile iniquitie to bring in Iustice to seale the vision prophet and to annoint the Most Holy By which we are constrained highly to esteeme of the knowledge of the times for they are of as great force to the vnderstanding of the Bible as the starres are in the heauens for giuing of light No part of the Bible but consisteth of time place or person If of time as one third part then the knowledge thereof is to be imbraced and in no respect to be despised as lightly regarding the vse thereof least

concludeth the Fathers vnder the number of Two and twentie Iacob is called The beloued of the Lord before hee was borne in which he is answerable to Dauid whose name signifieth Beloued and to our Sauiour Christ of whom it was said This is my beloued Sonne in whom I am well pleased ISaacke is blinde Sem Heber and Abraham being dead onely Esau and Iacob aliue to enioy the Blessing after Isaacks death Now if we examine the sequell we shall see that if Isaacke had not been blinde hee would for his part haue brought destruction vpon the whole eart for hee would haue blessed Esau who vpon any occasion would haue sould it and besides being verie wicked in despising it would haue brought the heauy wrath of God vpon his posteritie for disobedience Therefore his blindnesse was a great blessing euen as Saint Paul speaketh Eueriething turneth to the best to the children of God Isaacke willeth Esau to goe and kill him some Venision that his soule may blesse him before he die So the Prophets vse to desire meate before they prophecie that being refreshed they may be the fuller of spirite and cheerefulnesse The Hebrewes dispute from this place whether Isaacke was growne into pouertie Some thinke hee was by reason of the famine which fell in Canaan and because the Philistines kept not couenant with him for which cause Sampson afterwards taketh occasion to plague them and that iustly Aben Ezra is of this opinion Rebecca she heareth this Commandement of Isaacke knowing that speedinesse in despatching is oftentimes a great cause of aduantage willeth Iacob to goe and fetch a Kid that therof she might make pleasant meate for Isaacke Iacob is affraid she comforteth him for she had her warrant from God that the elder should serue the younger and therefore shee boldly aduentureth Hee commeth to Isaacke who supposeth him to bee Iacob by his voyce but feeling the roughnesse of his handes and necke is perswaded that it is Esau and blesseth him When he was blessed in commeth Esau with his venison and prayeth his Father to blesse him Isaacke was now astonied to thinke of this subtiltie His spirite must needs be full of feare to thinke how hee whom he would haue blessed the Lord would not choose Isaacke therefore seeing the euent acknowledgeth the election of God in Iacob and concludeth that he shall be blessed Now heere is a question to be handled when Iacob sayth I am thy sonne Esau and Isaacke answereth It is Iacobs voyce Whether Iacob doth lie or noe This answere of Iacobs if we expound in the best sence is no lie for then it is no more but a kind of speach called Ironia So God speaketh in Gen. 3.22 Behold the man is become as one of vs to know good and euill So Christ in the Gospell commeth to his Disciples and finding them asleepe sayth Sleepe hencefoorth Wee may answere it further thus Iacob in respect of the purpose of God which chose him for the blessed might very well be called the onely Sonne Besides in regard of ciuil right now he was his eldest Sonne seeing he had bought the Birth-right of Esau Whether it were a lye or no we will leaue it to God and we can not altogeather condemne this answere seeing God approoueth it by giuing Iacob the blessing Plato sayth When men are dead we cannot aske them what they meant Therefore wee must expounde their speaches and their actions to the best meaning And further wordes are not alwayes to be taken in proper kind of speaking for Abram defendeth himselfe that Sara was his Sister to wit the Daughter of his Father but not the Daughter of his Mother Joseph sweareth By the life of Pharaoh if you take the words as they lie in proper sence he sinned greatly and was euen for his oath the worst of all Iacobs Sonnes But Salamo-Iirkie expoundeth him thus By the life of Pharaoh you are Spies that is Pharaohs life is a Wormes life which in account is no life euen so are ye no Spies in truth though you may seeme so to be So likewise Hushas answereth Absalom for when Absalom saw Hushai Dauids Counseller he asketh him Is this thy kindnesse to thy friend Why wentest thou not with thy friend meaning Dauid Hushai answereth Nay but whom the Lord and his people and all the men of Israel chose his will I bee and with him will I dwell This sentence hath a double meaning either that he meant to serue Absalom or King Dauid Therefore when things are spoken doubtfully we must marke how men may in wit expound them Abraham died Gen. 25.78 being 175. yeares old Hee was buried in Hebron Heber died Gen. 11.16.17 being 464. yeares old Hee was the longest liuer of any that was borne after the Flood Ismael died being 137. yeares old THe Prophet Esay cap. 60.7 prophecying of the calling of the Gentiles nameth the two eldest Sonnes of Ismael Nebaioth and Kedar saying The Rammes of Nebaioth shall serue thee and the Sheepe of Kedar shall be gathered vnto thee Againe he nameth two of Abraham by Ketura Sheba and Seba which two names doe also containe the Gentiles by Cham and the Gentiles of Sem by Iocktan So that vnder the names of the most worthy Gentiles which are the Gentiles by Abraham hee sheweth the calling of all the Gentiles in the World Whereby we are taught that Israels posteritie was not wholly rooted out of the fauour of God as Ameleckes was Iacob goeth to Laban Gen. 28.5 HEe goeth into the Countrie of Mesopotamia to Laban there he serueth twentie yeares This Laban was the sonne of Bethuel and brother to Rebecca and of the house of Nachor the brother of Abraham and Haran who remayned in the land of the Caldies after Abrahams departure so that Laban though of Mesopotamia yet is neere kinsman to Iacob Iacob in this Iourney goeth ouer Iordan with his Staffe and Scrippe as closely and secretly as he could that thereby Esau might not know of his departure for Esau was mighty and as it appeareth afterwardes had a band of foure hundred men Iacob going to Haran stayeth by the way all night because the Sunne was downe and layde of the Stones of the place vnder his head and slept There hee seeth the vision of the Ladder and when he awaketh he sayth Surely the Lord was in this place and I was not ware of it Then he rose and tooke vp the Stones and made a Piller and called it Bethel for he sayd this is no other but the House of Iehouah and the Gate of Heauen Hee seeth a Ladder c. THis Ladder representeth Christ the foote on the Earth his Humanitie and the toppe reaching to Heau enhis Deitie the Angels of God ascending and descending the Mediations betwixt God and vs and the Lord standing aboue vpon it the readinesse of the Father to receiue our Prayers This is expounded Iohn 1.51 Yee shall see the Heauens open and the Angels of God

striuing for darknes we become children of darknes so lose the light of eternall life as the Iewes and Romanes did whose recompence hath followed The one depriued of their earthly glorie the other aduanced to glorie to be a staine of eternall damnation In the begining was the word c. Iohn 1.1 THese words In the beginning are the first wordes in the old Testament whose first word in the Hebrew is Bara which consisteth according to the Hebrew of three letters which closely conteine in them Father Sonne and Holie Ghost as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ben which singnifieth Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Abba which is Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ruach Hakodesh which is the Holy spirit Thus the Trinity is closely contained in the first word but in the first verse is expressed in open wordes In the beginning God made heauen and earth and the spirit of God mooued vpon the waters and God said Let there be light This is expounded Iohn 1.1 in these wordes In the beginning was the Word the Word was with God and that Word was God shewing that Word in this place is taken for the Sonne of God by whom he made the world as Iohn 1.3 By him were all things created And Heb. 1.2 God made all things by his Sonne who ruleth all things by his mightie power Wherefore Christ in the dayes of his flesh chose the trade of a Carpenter Iohn 6.42 Math. 13.55 And in Esay 43.10 It is sayd This record you must beare me your selues saith the Lord that I am God and euen he I am from the beginning I doe the worke who shall let it Thus saith the Lord the holy one our redeemer Wherein is distinctly expressed Father Sonne and Holy Ghost He was the Light and that Light was the life of man Iohn 1.4 LIfe and light is not here carnally meant but spiritually To which two thinges Aaarons Iewell of Vrim and Thummim had a full relation Vrim signifying Light of the minde Thummim Perfection of vertue which bringeth life to the soule As Iohn 1.9 Christ is the true light that lightneth euery man And hee that abideth in this light hath euerlasting life 1. Iohn 1.5 God is light and in him is no darknes at all If wee walke in light euen as he is light then haue we fellowship with him and the blood of Iesus Christ shall giue vs life and cleanse vs from our sinne We the gentiles were darknes but now are light in the Lord. Ephes 5.8 The vnderstanding of the stories of the Bible doth giue a great light to the mind of man and the practise giueth life vnto euery one that embraceth them as Deut. 8.3 and Mat. 4.4 Man liueth not by bread onely but by euery word which proceedeth out of the mouth of God The despisers of religion continue in darknesse and light to them is death as 1. Iohn 2. 9. He that saith hee is in light and hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth because the darknesse hath blinded his eies 1. Iohn 5.11 But God hath giuen vs eternall life and that life is in his Sonne who layed downe his life for his Sheepe Iohn 10.15 Wherefore while wee haue light let vs walke beleeue in the light that we may be the children of the light Iohn 12.36 The first Adam was made of the Earth earthly c. The second was made a soule giuing life c. HEre before the comparison betweene Adam and Christ we are to consider the Creation wherein we are to vnderstand the Creation of the Heauen Earth and Sea all the hoast of them which doe consist of Wightes visible and inuisible Inuisible as Angels Visible as Sunne Moone Starres Fishes Fowles Plants Hearbs Grasse Beastes and such like which God created before he created Adam by Christ for Adams sake because he purposed not to take the nature of Angels or of any other creature but of Adam and that he might be knowne in his power and louing kindnesse to Adam by his workes For he fore-purposing to make Adam both King and Father of all the Earth would not haue his wittes entangled with cares for this life but to haue his affections setled on heauenly things that he might continue holy and blamelesse before him as Mat. 6.25 Take no care what you shall eate or what you shall drinke nor yet for your body what rayment you shall put on Behold the Fowles neither sow nor reape and your heauenly Father feedeth them Are yee not much better then they How much more then shall he doe the same for you For he knoweth yee haue need of all these thinges But first seeke the Kingdome of God and his righteousnesse Math 6.33 For no mans life standeth in the aboundance of thinges which he possesseth Now followeth Adams creation HEe was made the sixt day as it is gathered in September of the dust of the earth vpon Mount Moriah which is a Mountaine adioyning to the gates of the Garden of Eden into which Garden hee was put to dresse it about sixe of the clocke in the morning as we account when men commonly goe to labour as should appeare by the Psal 104.23 where it is said Adam goeth foorth in the morning to his labour This is not particularly meant of Adam but generally of all men no doubt alluding to the time of Adams creation Hee had dominion giuen him ouer all things and witte like to an Angell to giue names to all Beastes free libertie to eate of all the Trees in the Garden The Tree of knowledge of good and ill onely excepted As if God should haue said vnto him as Moses afterwardes sayd to the Children of Israel I set heere before you life and death eate of the one and liue and eate of the other and die eternally Yet could not he be content with this glorious estate but did eate of the forbidden Fruite by the perswasion of the Woman which God framed out of Adams Ribbe and ioyned to him to be an helpe for him before they had continued in Paradice one day as it is written Psal 49.20 Adam being in honour continueth not a night but is like to the Beastes that perish which Woman was deceiued by the subtiltie of a Serpent that is of the Deuill speaking in a Serpent which Beast was fittest to possesse to the deceiuing of her because he excelled all other Beastes in the Field in witte For if an Asse had sayd so much to her as did the Serpent it is very likely shee would haue examined the cause further But hee hauing once been an Angell of light but not keeping his first originall being throwne downe from Heauen continuing his knowledge though he lost his vertue was not to seeke either for meanes matter or oportunitie enuying their estates to bring his murtherous purpose to passe for so is he called the Serpent the old Deuill or Satan who was a

ascending and descending vpon the Sonne of man In this vision of the Ladder we see the whole Mediation of Christ is shewed to Jacob And if we duely consider it there could not be a fitter Similitude in the whole course of Nature to represent the Mediation then the Ladder for euen as in a Ladder if two or three Steppes be broken the Ladder is to no vse seeing we can neither ascend nor goe downe by it euen so the whole Mediation is so vnited knit togeather that by despising any one part wee bereaue our selues of the benefite of the whole After that Iacob was come to Haran hee serued Seauen yeares for Rachel Laban giueth him Leah and deceiueth him and vseth this excuse That it was not the vse of the Countrie that the younger should be serued before the elder Leah is sayd to be Contrite Heere we may see what it is to enioy the truth of Gods Religion and to worship him truely Leah committeth a great sinne and though God make her fruitfull yet this euent excuseth not the fault before committed Shee knew very well that she could not enioy saluation by staying with her Father and we are to make the best collection of the actions of the best Women and therefore no doubt the zeale that she had to know God made her to venture so farre No doubt this was a great sinne and yet a farre greater to haue been marryed to an vnfaythfull Husband for thereby there was no hope left for saluation And wee see that Christ chooseth to come of Leah by Iuda rather then of Rachel God himselfe onely knoweth how farre he will pardon so great offences Then hee serueth Seauen yeares for Rachel Leah is fruitfull shee hath Reuben and saith The Lord hath Looked on my tribulation Then she conceiued and bare Simeon and saith Because the Lord Heard that I was hated therefore he hath giuen me this Sonne Shee conceiued againe and bare Leui and sayth Now my Husband will be Ioyned vnto mee therefore she named him Leui Ioyned Then she bare Iuda and sayd Now will I Prayse the Lord. The Heathen by the light of Nature will confesse that the Lord looketh on their tribulation and helpeth them that he heareth their hatred and reuengeth it But they cannot for all these benefites prayse the Lord Therefore she as a Prophet knowing that Christ should come of Iuda Pray seth God for so glorious a blessing Then shee left bearing for a time Rachel giueth Bilha to Jacob she beareth Dan Iudgement and sayth God hath giuen Sentence on my side Afterwardes Nepthali Wraftling Leah doth the like and giueth Iacob Zilpha who beareth Gad a Companie and Asher Happy Leah after beareth Isachar Wages or Reward then Zebulon God hath giuen me a goodly Dowrie and last Dina a Daughter Iudgement So God shewed iudgements to the Sichemites for rauishing of her Fourteene yeares after Ioseph Encrease is borne A rare man and we commonly see that rare men haue great expectation before their birth After this Iacob like a good Philosopher enricheth himselfe by vsing Roddes of diuers colours Ioseph in Egipt vseth a kind of pollicie to take away the Landes from the people and to bring them to the King These actions at the first might seeme vnlawfull because the cause is hid from vs though afterwardes the purpose of God appearing they are approoued Iuda borne his father Iacob being 87. yeares old HEe was the fourth Sonne of Iacob his mother nameth him Prayse God Whereby it appeareth that she looked for Redemption by Christ respecting the Promise concerning the Seed of the Woman to be accomplished in him It could not so haue appeared by naming Ruben Simeon or Leui for a wise Philosopher might haue giuen those names But Iuda contayning a name of heauenly comfort sheweth a spirit gouerned by the holy Ghost Iacob goeth from Laban Gen. 31.17 WHere he had bin twentie yeares two seuens a sixe in which number is contained the Creation and the Sabaoth And as any one may gather closely expressed seuen yeares plentie and seuen yeares dearth As he returned from Laban he feared his brother Esau But the Angell of God met him to comfort him therefore he calleth the name of the place Mahanaim that is Gods Hoste This Campe of Angels is repeated in the Song of Songes and applyed to Christ as the companie of an Armie So Dauid likewise affirmeth that the Angels of God doe pitch their Tentes about them that feare him When Absolom is destroyed Dauid and his Campe were at Mahanaim the place where the Angel mette Iacob Wherein we are to learne that God so disposeth the actions of his elect that hee regardeth their goinges out and their commings in and marketh all their Paths that whether they be at home with their Father or abroad among Strangers they are shadowed vnder the defence of the most High whose dwelling is in eternitie After this he wrastleth with the Sonne of God that is in likenesse of the same nature which he afterward tooke vpon him vntill the breake of the day and would not let him goe till he had blessed him Therefore hee called him Israel a Conquerour This is expounded in Oseas By his strength he had power with God To shew that as he had power with God so he should preuaile with men Then hee erected an Altar there and called it Penuel for sayth hee I haue seene Ged face to face This storie of Iacob is repeated in Iohn 1.47 where Christ sayth to Nathaniel Behold a true Israelite in whom there is no guile Nathaniel is called the true Israelite in that hee acknowledged Christ to be the Sonne of God which hee might know by casting Daniels Seauens Afterwardes hee is reconciled to his brother Esau and beyond Iordan hee dwelt neere Sichem where Dina is deflowred Er Onan Selah borne Er Onan were married to Thamar committed grieuous sins before God and therfore he destroyeth them Ioseph is sode into Egipt when he is 17. yeares old so long was he nourished at home of Iacob IOseph Dreameth that the Sunne Moone and eleuen Starres worshiped him Gen. 37.9 meaning his Father Mother and his eleuen Brethren of whom in the creation the twelue Signes in the Zodiacke had a full reference shewing thereby that God in his Counsell at the Creation had a great regard to the number of the Sonnes of Iacob which were to be borne more then two thousand yeares after He hath the like regard at the confusion of Tongues in setling Canaan and his eleuen Sonnes in a soyle which Iacobs sonnes should afterwards possesse For declaring this Dreame the poyson of the Serpent possessing his Brethrens heartes they were mooued with enuie and sold Joseph into Egipt Iuda caused him to be sold to saue his life but Iudas Iscariot that is which falleth away for reward sold Christ to loose his life Math. 26.15 Iacob deceiued his father Isaacke with a Kidd Gen. 37.31 When Ioseph is