Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	day_n	earth_n	father_n	6,059	5	4.4985	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11886	Sacrilege sacredly handled That is, according to Scripture onely. Diuided into two parts: 1. For the law. 2. For the Gospell. An appendix also added; answering some obiections mooued, namely, against this treatise: and some others, I finde in Ios. Scaligers Diatribe, and Ioh. Seldens Historie of tithes. For the vse of all churches in generall: but more especially for those of North-Britaine.	Sempill, James, Sir, 1566-1625.	1619 (1619)	STC 22186; ESTC S117106	109,059	172

Kings dale Rom. 4.13 Parties Royall Melchisedec a King and Abraham heire of the world Melchisedec a Priest of the most high God All p●sse on Royall points and Abraham Patriarch of all the Faithfull Witnesse Royall The King of Sodom vers 21. Recorder or Clerke Royall viz. Moyses Gouernour of all Gods people Reuiued by a Royall Prophet Dauid Psal 110.4 and re-established in the most Royall dayes of the Gospell Hebr. 7.1 c. May wee not iustly say heere then that Heauen and Earth entred a league When as the true Melchisedec Possessor of Heauen and Earth first King of Iustice then King of Peace blessed Abraham and all his seede the heires of the world When shall this bargaine haue an end On whose part shall it faile So long as Earth is inhabited and by Abrahams of-spring manured so long must God haue his Inheritance Tithes Two Lessons heere not to be neglected in the order § II of this Historie Melchisedec Iustice Peace Religion and Tithing goeth before King of Salem that is Iustice and Righteousnesse goe before Peace and both goe before Tithes that is without Peace no setled Religion Then Peace is the daughter of Iustice and Religion the Garland of Peace Wheresoeuer then the Iust God procureth vs Peace wee ought to settle Religion in all points peaceably And where the Power and Peace is greatest there should Religion be purest not Poorest For Religion once rent Peace is violated and Peace violated breaketh the rod of Iustice This course began heere Abraham our Patriarch and patterne with Melchisedec so soone as by Gods Iustice he was made peaceable from those Kings his enemies he heareth Melchisedec Gods Messenger reuerently he rendereth him his due Tithes thankfully which two points paint out to vs generally the substance of all Religion This before the Law This course kept Moses at Gods command giuing a Law that when they should by Gods Iustice become peaceable in Canaan they should then haue Religion peaceable onely one worship of one God and pay to his Officiars his inheritance Tithes And this course followed all the good Kings vnder the Law So wee would know why this course may not also hold after the Law For heere haue wee the Corner-stone of all our building viz. That how soone a Priest is named so soone are Tithes named for his maintenance So Tithes and Priest-hood in generall not Legall Priest-hood are twins of one time They are of Nature Reciprocate that is the one cannot be without the other whereupon these two things will follow Tithes and Seculars neuer matched First That no marriage can be betweene any Secular person and Tithes Secondly That so long as God hath Officiars of his worship on Earth so long must Tithes be their Inheritance § III Obiect Against all this is obiected That before this Historie of Melchisedec our first right the world was some two thousand yeeres old and all this while was God worshipped yet all this while not a word of Tithes And why may not the last age of the world worshippe God without Tithes as well as the first And so Tithes bee onely the Lords Inheritance during the Law that first and onely named them so Sol. Resp First heere is a double question One concerning Tithes another concerning their title Inheritance A generall answere for both all things beginning together The Decalogue came with the Law but must not end with it See part 2. cap. 7. ad fin are not bound to end together and touching the Law it holdeth but in things Ceremoniall for Quod Morale est Mortale non est reade lib. 2. cap. 7. Secondly concerning Tithes wee must marke two things First As they are the goods of men generally Secondly The precise number in quoto as they are a Tenth of their goods And so these first two thousand yeeres though the quota pars Tithes for the first two thousand yeeres was not nominatim defined yet Res ipsa were to the same end employed and so God still worshipped Otherwise wee may also conclude against all the other foure generall points of Diuine seruice viz. God was not for two thousand yeeres worshipped because no Priest named no times affixed no place designed and no speciall forme prescribed and so by a like consequence wee may liue after the Law without all these as before it But we say all fiue were then re ipsa though more confused according to the time The first-borne then discharged the Priests office and the best of all their goods serued them for Tithes Gen. 18.19 So Cain and Abel the Church being then as in her cradle were taught by Tradition before Law Lib. 2. cap. 7. ad fin or by the Law of Nature that whatsoeuer the Earth yeelded vnto them a part yea a chiefe part thereof was due to the Lords peculiar worshippe And so each of them brought out vnto the Lord according to his labours Their Labours euen at first went as large as did Church maintenance vnder the Law out of all the fruits of the ground from Cains tillage And of all the bestiall of the field from Abels pasturage Now he who can discerne in these two brothers the Priest from the Laick may as easily sequestrate their portions Morall and Ceremoniall heere went all in a manner confusedly Tithes then are in quoto precisely named as soone as the Officiar on whom they euer depend is precisely named and both long before the Law And so for Tithes Now touching this title How Tithes may bee held § IV Gods Inheritance during the first two thousand yeeres Haue Inheritance seeing the Law only calleth them so To this we answer It followeth not A thing is not that which it is because it is not named as it is As to say Abraham was no Priest because he is not called by the name of Priest for whosoeuer sacrificed as first borne were Priests It is vsuall in Scripture sometimes to name things peculiarly before they be indeed so as the wandring Tabernacle and the Stone which Iacob erected as a piller Gen. 28.20.21.22 1. Sam. 1.7.9 were both named House of God but were not so till Salomon built there the Temple And sometime againe things are in effect that which they beare no name of till long after as Melchisedec heere was a Priest of an Order but yet not named of an Order till Dauid rose and also Tithes or that which supplied their roome were not called Inheritance til the owne fit time Yet that same right which God had from al beginning in mens goods was euer in effect Gods Inheritance And as the Mysteries of saluation began to be more cleared as heere where God presented to Abraham a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he maketh Abraham to offer his goods also Orderly calling them at first Tithes And againe at such times as the Land was to be diuided and Iustice had begotten perfect Peace and that the name of Inheritance could

beneficed Church-men No Iosephs in her and all Iobs with vs And in stead to hold of the Church we hold all from the Church Both much amisse But wee returne to our Possession of Melchisedec in which men may yet Iustly aske vs what proofe we giue of these two Heb. 7.14 That Melchisedec was of an Order and that Order Euerlasting for no such matter in Moses Historie Psal 110.4 Take both then from Dauids Prophecie The Lord hath sworne and will not repent Thou art a Priest for Euer after the order of Melchisedec And heere we haue more That another must rise from that same order as farre aboue Melchisedec as he was aboue Abraham who therefore must performe all things of Melchisedec more at full both Blessing and Tithing as Priest feeding and Defending as King But because this Prophecie is an obscure Commentary of Moyses History we refer both to their due Interpretation where plainer Scripture shall chaine all together and that in the Worlds last age This for our first writ CHAP. VIII Gods second right to Tithes from Iacobs Vow Vowes not all Legall Tithes in Quoto due by his Vow SVCH then is our Possession in this re-encounter § I between Melchisedec and Abraham where al things passed vpon such a reciprocall readinesse and ripenesse as ruled both by one Spirit both in rendering and receiuing that men would rather thinke they practised points by custome or performed duties of Law then any matter thus emergent de nouo Abraham receiued reuerently the Lords Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham returned thankfully to him the Lords Inheritance Tithes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Abraham saw the Lords Day Our second writ was our Contract and Indenture past between God and Iacob Iacob saw as much if not more as Abraham for the Mysterie of Saluation encreased alwayes and so he returned more then did Abraham Iacobs Vision Behold there stood a Ladder vpon the Earth and the top of it reached vp to heauen and loe Gen. 28.12 c. the Angels of God went vp and downe by it And behold the Lord stood aboue it and said I am the Lord God of Abraham thy Father and the God of Isaac the Land whereon thou sleepest will I giue thee and thy seed c. Whereupon Iacob vowed a Vow saying Iacobs Vow Vers 20. If God will be with mee c. Then shall the Lord bee my God And this stone which I haue set vp as a piller shall bee Gods house Vers 21. Vers 22. And of all that thou shalt giue mee will I giue the Tenth vnto thee Not to his sonne Leui. Marke this Iacob vowed Tithes for him and his whole Seed to God and in Abraham was Leui Tithed saith Paul Hebr. 7. and God gaue them to Leui. Now this Ladder was Christ as all confesse euen that via veritas and vita Heere Iacob goeth a point beyond Abraham To build houses to God § II But because this beareth the name of a Vow men would turne all ouer to the Law Vowes not all Legall We answer Al Vowes are not euer of that Law but euen of Morall duties also as Esai 19.21 And this Vow now in hand concerneth all ages both vnder the Law and after in all the points of it But to answer briefliest and best out of this same text I aske might not Iacob as well vow for euer Tithes to God as that God should be his God Further God giueth Iacob special approbation of all the points of this Vow chap. 31.13 I am the God of Bethel for the first point Where thou annointedst the piller for the second of Gods house And for the thi●d Where thou madest a Vow vn●o mee viz. to pay Tithes So as Iacobs Vision was true his Vow was lawfull and these doubts bee but idle dreames of Sacrilegious slumbers To our purpose then Whom Iacobs Vision concerned his Vow concerned But his Vision concerneth all his posteritie Ergo So doth his Vow § III The equitie of the Proposition is this That as God dealt with Iacob in graces Iacobs Vow bindeth his seede so hee should meete God in gratefulnesse The Assumption is many wayes cleare in the Text but chiefely heere And in thee and thy seede shall all the Families of the Earth be blessed a promise as proper to the seed of Iacobs Faith as of his flesh a mysterie meerely Euangelicall All the Families of the Earth Iew and Gentile A promise of blessing as ample and as farre reaching as that first promise of the seede of the Woman Gen. 3.15 immediately after the fall of Adam All then that thinke to rise by faith from that fall or claime life by climbing this Ladder of Iacobs Vision must bee tyed to Iacobs Vow This Vision then is heritable the Vow heritable and therefore so long as any one point of the Vision is to be performed so long shal Tithes be Gods Inheritance viz. till Christs second comming Heere then is this Vow the very grand-childe of Abrahams Possession to Melchisedec an action heretably descended for doubtlesse Isaac failed in nothing Heere also haue wee a longer iourney for Iacob and his seede then from Beershebah to Haran and so backe againe yea a longer then from Aegypt to Earthly Canaan Our true Canaan the end of our iourney is the Kingdome of Heauen Iacobs iourneyes are types of our afflictions by which wee must goe and come thither as said Paul Act. 14.22 And because our iourney is dangerous long and wearisome therefore is our Ladder Christ sent downe to the Earth by and vpon which we must walke climbe and bee drawne to that God aboue it The Angels goe beside vp and downe to draw and conduct vs. God himselfe aboue readie to receiue vs great Moderator of the whole matter O high and heauenly Heere some Hebrew writers include a mystery of the § IV holy Trinitie but howsoeuer Iacobs Vow applied to his Vision this whole action between God and Iacob keepeth a Trinall Harmonie God calleth himselfe first the God of Abraham secondly the God of Isaac thirdly the God of Iacob Three things he promiseth first To giue him the Land he slept on secondly To multiply his seede as the dust of the earth thirdly In that seed to blesse all the Families of the earth Iacob meeteth these three by a three-pointed Vow First That the Lord shall be his God heere is a generall foundation of Religion for all his seed and for all ages Secondly He setleth the Circumstances Place That piller should bee Gods house a generall ground also for all ages for that typicall Temple and Iewish Synagogues vnder the Law and for our Churches Thirdly He annexeth Tithes Gods Inheritance to his worship and Religion Now seeing all men will admit the first two points to bee perpetuall and bind Iacobs posterity to worship God and to build houses thereto how shall they bee exempted from the third point in giuing the maintenance