Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	father_n	person_n	trinity_n	1,855	5	9.8106	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

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 Imprinted at London by W. White dwelling in Cow-lane 1614. THE PRINTER To the Reader THis short Treatise Christian Reader of The storie of the Fathers from Adam to Ioseph comming to my hands and beeing well approoued of by many godly and discreetly zealous men for the worthinesse of the subiect I was at the earnest request of sundry my especiall good Friendes drawne to commit it as thou seest to the Presse for the benefite of many Of the Author hereof I finde no mention yet likely it is to haue been penned by an Attendaunt on that learned Diuine M. H. B. as a collection from his Notes or Readings Perused it hath been before the authorizing thereof for the print by a Diuine of mature iudgement who corrected such thinges as he found faultie therein Read it without preiudice or partialitie and I doubt not but the profite which thou shalt reape thereby for the increase of thy knowledge in holy Scripture will preserue thee from all repenting of thy paines W. W. 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 Joseph very necessarie to be read and practised for easie vnderstanding of the Scriptures in a short time Jehouah our God Jehouah is one Deut. 6.4 IEHOVAH is a name of great force to driue vs to the due reuerence of Gods eternall Maiestie for it conteyneth the Wisedome Power and Eternitie of God His Wisedome In giuing a Name vnto himselfe answerable to the glorie of his Maiestie This Name was had in such reuerence among the Iewes that they trembled to name or read it but vsed the name Adonai Lord. After their cōming frō Babel they neuer vsed the name Jehouah but a name of twelue letters conteining Father Sonne and Holy spirit Jehouah hath in it the fiue Vowels which are the sinnewes of all Tongues And as without them no tongue can be expressed so without the true knowledge of Iehouah no flesh can be saued It signifieth Prayse mee the eternall God It conteineth in it Father Sonne and holy Ghost His Power In that from Iehouah all creatures haue their breathing and their being which also in Iehouah is closely expressed For as it consisteth of fiue vowels so hath it two hh which Sholers call Aspirations or Breathings which two Aspirations make vp the number of 7. which is the number of the Sabboth S. Paul closely alluding to the name of Iehouah sayth that from him we haue our breathing and our beeing and in Esay 57.16 the Lord sayth The blasting goeth foorth from me and is included in the body I made the breath So often therefore as we breath we are to remember the Power and Maiestie of Iehouah His Eternitie Is closely expressed in these three Letters י ו τ Whose terminations are Jod vavv be is a signe of the Futertense Presentense Preterperfectense This is made plaine in Apoc. 1.4 Who was is wil be to come Our God Herein is expressed the Humanitie of Christ for it is neither added to the Father the first person in Trinitie nor to the holy Ghost the third person but to the Sonne the second person who was to become ours by taking our nature vpon him Some hold it not to be meant of the Humanitie of Christ but for a word of separation of the God of the Iewes from the Gods of the Gentiles To remooue such absurditie the holy Ghost in Mark 12.29 when there was no difference betweene the Iew and the Gentile repeateth the very words of Moses Deut. 6.4 The Lord our God The Lord is one Thrise naming God as commaunding vs thereby to vnderstand Father Sonne and Holy spirit For this is alwayes to be obserued Whatsoeuer God speeketh of himselfe is to be taken in the heauenliest vnderstanding that can be made of it Iehouah our God Iehouah is one There be three in Heauen The Father the Worde and the Holy Spirit And these three are one 1. Iohn 5.7 The Trinitie is heere described to be one vnited Godhead distinguishable in persons but vndeuidable in coeternitie one in three and three in one GOD who Created Redeemed and Sanctified all One onely wise God who was shewed in the Flesh was iustified in the Spirit was seene among Angels was preached to the Gentiles was beleeued on in the World receiued vp into Glorie 1. Timo. 3.16 Which to know is the first and chiefest poynt of all saluation as Iohn 17.3 This is eternall life to know the Father and him whom he hath sent Iesus Christ Which must be obteined by the true vnderstanding of the Bible as Iohn 5.39 Search the Scriptures and in them ye shall find eternall life Some will say it is enough to know Christ crucified Pilate Herod and Iudas the traytor knew that yet went to eternall destruction Wherefore saluation consisteth not in outward knowledge but in renewing the spirit of our vnderstanding which standeth first in the knowledge and feare of God then in the knowing of our selues which are the first two steps to saluation For true Knowledge is the mother of Godlinesse and as the Eye is the light of the Body so is Vnderstanding the light of the Minde This a man hauing truly learned he is to meditate of the graces of Christ offered vnto vs by his Word God hath chosen vs in Christ before the foundation of the World c. Ephes 1.4 HErein we are to consider the louing kindnesse of God to exceed our desertes in louing vs to saluation before we were The Papistes hold merites of saluation which cannot any way hold seeing God of his vnspeakable grace hath elected vs vnto saluation before we knew him This mysterie of Gods Election is not fully receiued of all because men take not words of Scripture in their proper sense as they are layde downe Election is the eternall counsell of God for the sauing and reiecting of some before the beginning of the world The Heathen neuer receiued comfort by this for being told before of thinges afterward to come to passe they could not know the reason but thought that the actions of men were gouerned by the motions of Starres and the course of Nature and not by the decree or fore-purpose of God who worketh euery thing according to the counsell of his owne will not according to our reason Then some will say if God decreeth euery thing why punisheth he any thing It is answered that punishment commeth from God by the iust desert of the rancor of mans minde Election of his free grace which he bestoweth vpon whō he will as he saith Rom. 9.15 I will haue mercie on whom I will haue mercie Therefore the first thing we ought to know is our

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

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