Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	ascend_v	descend_v	ladder_n	1,837	5	11.6158	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18017	Schelomonocham, or King Solomon his solace Containing (among many thinges of right worthy request) King Solomon his politie, his true repentance, and finally his salvation, first presented to the Kinges most excellent Maiestie, and afterward published.	Carpenter, John, d. 1621.	1606 (1606)	STC 4666; ESTC S107560	299,642	386

volume of the booke it is written of mee that I should fulfill thy will O my God I am content to doe it Thus was the most holy sonne and worde of God brought in talking with his father touching mans redemption and shewing both his willingnes and obedience to relieue the state of mankind Hereof it was that the Lord God decreed and said that the womans seed should tread on the serpents head Gen. 3. which signified that one should be borne of the womans body the which the Serpent had corrupt that should not onely purifie her and all mankind but also confound the Serpent and all his power From the which time our fathers haue expected we as yet expect and waite for the comming of that holy Seede Now here by the way wee may consider that albeit the Lord God be wonderfull mercifull vnto mankind he doth not ouerthrow therin his Iustice How the Lord was both iust and mercifull but obseruing either he expresseth great Equitie in a wonderfull for t For beholde hee laid that on his sonne which was due vnto man and againe hee gaue that vnto man which was onely proper to his sonne hee laid mans sinne and faults on his sonne hee imputed the righteousnes of his sonne vnto man In th' one appeared his iustice in th' other his mercy And in them both conioyned equitye That which was due vnto man the holy seed taketh on himselfe namely mans punishment which mans nature could not beare that which the holy seede merited namely eternall life the Lorde gaue vnto man for the sinne of man which deserued death was imputed vnto this seede and the Iustice of the holy seed which deserued Heauen was imputed vnto man I meane vnto them onely that by faith depend on that promise and those be the same whom the Lord God had before loued elected and predestinated to eternall glory and whome hee would not by any meanes permit to perrish and dye for euer This is the onely recouery of mankind and hope of his health This is that eternall verity and obiect of our faith This is the same whereunto all the law and the Prophets and all the tipes and figures both of them before vs and of them now in daily vse do aime point Promises of the Messiah Gen. 6. Gen. 22. Gen. 22.18 and direct vs for all succour helpe comfort and reliefe The decree and promise of this seede was after this confirmed to Noah to whome the Lorde said With thee wil I make my covenant thou shalt come into the Arkè But more plainly to our father Abraham to whome the Lorde declared this Sauiour and said of him In thy seede shall all the nations of the earth bee blessed The same which was called the seede of the Woman is now called the seede of Abraham for the Lorde woulde that hee shoulde come of Abrahams Seede after the flesh Prophesies of Messiah Gen. 49. Exod. 4.13 This is that whome Iacob our Father called Shilo and prophesyed that he should come in the tribe of Iudah And to him should be the gathering of the people This is that same to whome Moses pointed in the booke Velleschemoth when he saide to the Lord. Send I pray thee by the hand of him whome thou wilt send Deut. 18.15.18 and in his booke Haddebarim the Lorde himselfe calleth him a Prophet saying thus vnto Moses I will raise them vp a Prophet from among their brethren like vnto thee This is the same the holy man Iob calleth his Redeemer whome hee knewe to liue Iob. 19. Num. 14.17 This is that bright Starre and Scepter of the which Baalam did prophesie in Moses Booke Vaiedabber saying there shall come a Starre of Iacob and rise a Scepter in Israel 2. Sam. 7.12.13 14. This is that true King of peace promised to David the Kinges Father in 2. Schemuel 7. that Seede of David and Davids Lorde whose throne shall bee established for euer To bee short this is that lively Image of God and King of glory without all spot or blemish most mightye wise and excellent which shall in his time new builde Heirusalem and prepare himselfe an holy Temple and house for his worshippe therein I meane a Church spiritually framed and gloriously garnished after that proportion and forme which David the Kinges Father gaue and prescribed him according to the writing thereof which hee had receiued from Iehovah his God and the which the King hath in his time of peace builded and perfected accordingly Therefore of this holy Seede sang the Princely Prophet in many Psalmes calling him sometimes Gods Sonne sometimes a King psal 2.45.110 sometimes the King of glory sometimes a Priest eternall after the order of Melchisedek sometimes his Lorde sometimes his God sometimes his Redeemer sometimes his Saviour sometimes the Messiah or Annointed of Iehovah And as this holy Seede hath beene thus promised and foretolde of and belieued to come into the worlde Shadowes tipes and figures of Messiah The tree of life in paradise Abel Abraham Noah so hath hee beene shadowed typed and prefigured As first by the tree of life in Paradise of the which if our first parentes had taken and eaten they had neuer dyed but should haue liued foreuer Next by the Sacrifices of Abel Abraham others in the which it pleased God to declare himselfe gratious This Noah also prefigured when the Lord made him the finisher of the old world and the beginner of the new To the same pointed Melchisedek and Melchisalem Melchisedek to shew that he was a King and a Priest A King of peace and righteousnes and a priest of the highest God for euer as without beginning and without ending for the number of his daies may not bee reckoned or knowne The same was signified in the ladder our father Iacob saw Iacobs ladder Moses Iosuah by the which the angels did ascend and descend to and from heauen He was fore-shewed a deliuerer from thraldome in Moses and a Sauiour in Iosuah for Moses brought our fathers out of the land of Egypt and Iosuah conducted them inherited them and preserued them in the promised land Also Aaron the priest of the Lorde prefigured him with his Vrim and Thumim Aaron The pascall Lambe c To the same also serued the vse of the Pascall Lambe and those other symboles and sacraments in the Wildernes as the Manna from heauen the Water from the rocke Iudges and such like In the booke of * Shophtim is mention made of many bodily Saviours by the which was mistically shewed the person and office of Messiah There was Sampson Gedeon Othoniel Ieptha Samuel And within our age Sampson Gedeon Othoniel Ieptha Samuel David the calling annointing and manner of the raigne and condition of David foreshewed the same For all these things my Lordes haue and do rightly aime to that most holy Messiah whome the Lord God would that men should belieue and expect and

Obiection 7 of women Ca. 7.29 that the King was thought to condemne womens Sexe May I also heare from whence this surmise is taken from that said Abiather where he said This have I found seeking one by one to finde the count and yet my soule seeketh but I finde it not I haue found one man of a thousand but a woman among them all have I not found Answere And will they heereof conclude said Zadok that a woman therefore is not found among the Saintes He condemneth not womans sexe or that womans Sexe is prophane an euill thing I deny the consequence for yee wander farre from the kings meaning therin It is very plaine that howsoeuer the K. knoweth that he hath bin deceiued and polluted with wicked women and himselfe hath spoken against the vngodly and strange women and their vices yet did he neuer condemne the sexe or kinde of women He speaketh by comparison nor the godly woman and her vertues But he hath spoken by way of comparison as thus If of men there be found as fewe as one man of a thousand which vnderstandeth and considereth of the course of mans affayres and of his vanities vnder the Sunne and of the cariage of things in this world according to the will and prouidence of God surely of women there is not found one within that number for if men haue not that wisedō how should those weaker vessels I mean womē Howbeit we may not for all that think that by this number certain which he taketh for a number vncertaine by this hyperbolicall speach hee vtterly excludeth all women from the life of the saints number of the wise Thē might he bee found indeed to condemne Sarah the wife of Abraham and Rebecca the wife of Isaack and Hanna the mother of Samuel and the wife of Manoah the mother of Sāpson Ruth the Moabitesse and Rahab of Ierico and Abigael and Bethsabee the kings mother others of the generation of the iust which are so much commended in the holy write But the King in his wisedome knowing the excellencie of such women hath worthily praysed them and their vertues saying Pro. 31. The woman that feareth the Lord shal be cōmended give her of the fruit of her hands and let her owne works praise her openly And he said againe that such a woman shall be given by the Lord for a good portion to such a man as feareth him * 8. Obiection 8 of the doubtfulnes of Gods loue mercie Chap. 9.1 Answere Ye haue said said that the King hath taught a doubtfulnes of the Love mercy of God But let me heare of what words ye haue taken that The king hath oftē said quod Abiather that No man knoweth either love or hatred of all that is before them And both this sayde zadoke teach vs a doubtfulnes of the loue and mercy of God towardes his children in this life No truely for by this he speaketh of an other thing as first that considering the manifold confusions of mans affayres in this world no man in the view thereof or of any other external thing can take censure of matters diuine nor truely discerne No man can iudge of divine things by these externall things what things he ought either to choose or refuse in this world For the Lord sendeth both prosperitie and aduersitie aswell to the wicked as to the godly Next the King knoweth that albeit the soules of the righteous bee in the hand of GOD so that none euill may touch them yet such is the corrupt iudgement of flesh and blood ignorant of GOD and of his wayes Men consider not whō God either loueth or hateth that he neuer somuch as considereth what kinde of men the yare which God loueth and what kinde of men they are which God hateth and therefore are they no more louing nor thankfull vnto the godly whom the Lorde loueth howsoeuer they haue well deserued then they are vnto the vngodly 9. Oiection of the soule Cha. 3.21 which neither feare God nor endeuor to benefite his Church * Yee further obiected that the King hath cast into doubt the being of the Soule I pray what hath he sayde to occasion this conceite of him he hath sayd quod Abiather Who knoweth whether the soule of man ascendeth vpward and the spirite of the beast descendeth downward to the earth As who should vehemētly affirme that no man knoweth the life or being of the soule Ergo he doubteth thereof Mans iudgement of the soule of a man I deny that said Zadoke for albeit the naturall man neither knoweth nor vnderstandeth this by his reason yet the godly man by his faith beleeueth and comprehendeth it The purpose of the King therefore in these words is to set foorth the imagination of the children of men which cannot conceiue by any wisedome or reason of man that the soule of man is immortall and ascendeth vp into heauen after his dissolution no more then doth the breath of a beast Ye haue said also that the K. doubteth of the life sense of the humane soule 10. Obeiction of the sense of the soule Chap. 9 5.9.10 Yea said Abiather for he saith Whosoever is ioyned to the living there is hope for it is better to a living dog thē to a dead Lyon for the living know that they shal die but the dead know nothing at all Neither have they any more a reward for their remēbrance is forgottē Also their love their hatred and their envy is now perished they have no more portiō for ever in al that is done vnder the sun Answere To this answered Zadok I meruaile what should moue any man to think by these words that the king doubteth of the life and sense of the soule after his departure as therein to giue aime to the opinion of them that thinke the soules doe either die or sléepe vntill the iudgement which is to come so contrary to the holy Scriptures and beliefe of our Fathers for Solomon hath no such aime nor meaning All men are admonished to vse the time of their life in the works of their vocation But hee speaketh of the dead and not of the soules which liue for euer and wisheth all men to vse the time of their life and present opportunitie for the exercising and performing of the woorkes of their vocation for the benefite of the Church the good of the Common-wealth the discharge of duties and the glorie of GOD. For that by death which dayly draweth on them all men are depriued of all sense worke and labour of this life to doe thencefoorth therein either good or euill For they haue finished their course played their partes and cannot returne either to perfect their defectes or to supply their wants in the performāce of that dutie wherunto they were both created and called but must from hence-foorth let all alone for euer that so the tree might lie wheras