Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	holy_a	lord_n	spirit_n	6,929	5	4.9769	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01676	Questions and disputations concerning the Holy Scripture wherein are contained, briefe, faithfull and sound expositions of the most difficult and hardest places: approued by the testimony of the Scriptures themselues; fully correspondent to the analogie of faith, and the consent of the Church of God; conferred with the iudgement of the fathers of the Church, and interpreters of the Scripture, nevv and old. Wherein also the euerlasting truth of the word of God, is freed from the errors and slaunders of atheists, papists, philosophers, and all heretikes. The first part of the first tome. By Nicholas Gibbens, minister and preacher of the word of God.	Gibbons, Nicholas.	1601 (1601)	STC 11814; ESTC S103122	726,660	618

neither counsaile nor strength m Prou. 21.31 against the Lord. Question 2. verse 4. How is it to be vnderstood which is said The Lord came downe to see the Citie and againe Come on let vs goe downe there confound their languages FOrasmuch as the whole people of the earth saue a Many writers affirme that Heber was not with them in the building of Babylon which is to be esteemed of Noe Sem Iapheth all the godly The Rabbins auouch in Bereshith Rabba that Abraham was there and when he would not consent to help them but reprouing his father Tharah for his Idolatrie he was taken by Nimrod and throwne into the firie limekill but was deliuered by a miracle of God They say also that onely twelue persons ioyned not with the rest in building but on what ground they say it I cannot finde happilie one little familie had conspired together to rebel against the Lord it seemeth good in the sight of God in their cōfusion to triumph of them victoriously And for this cause is this holy historie arayed and garnished with manie figures of heauenlie b Hieron epist ad Rusticum Cuius eloquentiae torcularia non verborum pampinis sed sensuum quasi vnarum expressionibus redundat rhetoricke In the first foure verses the cause was expressed why that one common language of the world was diuided into manie In these fiue which follow is shewed the effect and manner how the Lord performed it But the Lord came downe to see the Citie c. It seemeth strange to some that the Lord here is affirmed to goe downe to see the Citie For the Scripture teacheth that the Lord c Psal 139.7.8 is euerie where and that d Ierem. 23.24 he filleth heauen and earth which notwithstanding is e CONCILIATIO 16. quicklie reconciled if we marke the cause wherfore and the manner how the Lord is said to haue descended The cause wherefore the Scripture vseth this phrase of speech is this The holie spirit by Moses contenteth not himselfe in deliuering vnto the Church the bare record of action in this historie but for the farther instruction of the faithfull f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae continet in se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 7.8 Hypotyposis dicitur propofita quaedam forma rerum ita expressa verbis vt cerni potius videatur quam audiri Quintil. institut orator lib. 9. cap. 2 depictureth before our eyes the manner how it was done and finished And because our weakenes is such as there are not words sufficient g Marius Victor aduers Arrium libr. 2. Etenim in diuinis in Deo sic accipimus substantiam vt in hilicis corpora in corporalibus animum Haec enim est ibi substantia esse supra substantiam Deum esse omnes fatentur cum fit potentia substantiae ideo supra substantiā atque ex hoc substantia etenim potentiae inest esse quod potest esse Non dubitandum est igitur dicere substātiam Dei vel quicquid de Deo scriptura dicit quia cum nos circa prima summa propriè verba deficiunt non incongruè demum apud nos quod conuenire possit intelligentiae aptamus to giue vs full vnderstanding of the vnsearchable greatnesse of the Lord because man is neither able to h 2. Cor. 12.4 vtter nor conceiue them therefore hee describeth this meruailous worke of God as we may vnderstand that by i Like vnto this is the speech of Christ Ioh. 8 42. as Athanasius teacheth Orat. contra Arrian Deu● de Deo The father hath sens me c. wherein he calleth his vnion with the manhood by which the indiuisible nature of God was by visible humane nature made knowne to men his sending for God changeth not place after our manner which are contained in place c. that light which thereby we may behold wee might be prouoked to loue his goodnes to admire his greatnes to beleeue his promises which so farre excell k Cyprian lib. de Idolor Vanit Deus nec videri potest visu clarior est nec comprehendi tactu purior est nec astimari quia sensu maior est ideo sic cum dignè actimamus dum inastimabilem dicimus our vnderstanding For whereas it is said the Lord descended wee know that the Lord did descend in deed albeit in such manner as is proper to the Lord not as the creatures doe descend but because he l Tertull. lib de Trinitat Quid si idem Moses vbique introducit Deum patrem immensum atque sine fine qui non loco clauditur sed qui omnem locum claudat nec cum qui in loco sit sed potius in quem omnis locus sit omnia continentem cuncta complexum vt merito nec descendat nec ascendat quoniam ipse omnia continet implet tamen introducit descendentē c. euer filleth heauen and earth and the lowest places of the world and we cannot conceiue how hee can be said m Cyprian in prolog Quicquid au●iri vel videri vel sciri potest non conuenit maiestati Hebe● est in hac consideratione omnis acies sensuum caligat aspectus hanc inuisibilem lucem inaccessibilem naturam sed alis hinc inde Seraphim statu volatu circumeunt abscondunt to descend which filleth alreadie the lowest places therefore it is meete that with humilitie wee reuerence the testimonie n Ioh. 5.9 2. Pet. 1.2 that God doth witnesse of himselfe although the vnderstanding of the same cannot be comprised in mans capacitie But some man peraduenture will aske this question What profit of that doctrine can be made which the mind of man cannot fullie comprehend It is answered that o Iren. libr. 2. cap. 47. Quid mali est si corum quae inscripturis requiruntur vniuersis scripturis spiritualibus existentibus quaedam quidem absoluamus secundum gratiam Dei quaedam autem commendemus Deo non solum in hoc seculo sed in futuro vt semper quidem Deus doceat homo autem semper discat quae sunt à deo God may alwaies teach and man might alwaies learne that man might know the measure p Gen. 18.27 Iob. 4.16.17 Gregor Mor. 9. c. 10. Qui facit magna c. diuinae fortitudinis facta tunc verius explemus cum haec nos explere non posse cognoscimus tunc facundius loquiuntur cum ab his obstupescendo reticemus of himselfe and not presume to mete the Lord who is infinite and cannot be measured Now the Scripture teaching that the Lord came downe to see doth signifie that this stoppe of mans rebellion and this ouerthrow of

were made of the first matter and that matter made of nothing Basil Epist 141 Damascen Orthodox lib. 2. cap. 5. creator of it The Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reshith which is englished the beginning doth not signifie e Targhum Hierosol trāslateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his wisdome Origen in Gen. 1. alij in verbo suo i. in filio non ad sensum genuinum huius loci any substance but the f Hieron quaest Hebr. in Gen. Ambros Hexam lib. 1. cap. 6. first moment or instance of time Which Time is the space or measure of the mouing of the heauens and therefore neither before nor after but together with the heauens was created So that it is as much to say as God did once create the heauen and the earth whē as there was before neither heauen nor earth nor matter whereof to make it so that nothing was before time but God who made the heauens wherein time is By this we learne that God g Isa 44.6 48.12 1. Tim. 6.16 Cyril Alexan Thesaur li. 12. cap. 12. Aeternitas Dei solummodo naturae substantialiter inest onely is without beginning and eternall whereof Tertullian h Tertul. aduers Praxeam Ante omnia enim Deus erat solus c. saith before all things were God onlie was and he vnto himselfe was in steed of the world place time and all things hee was alone because nothing was else where but himselfe and yet not then alone because hee had with him his wisdome power happines and all goodnes in himselfe Neither did hee create the world because he stood in neede thereof for i August in Psal 70. Serm. 2. Deus nullo indiget bono c. God is in neede of no good thing both hee himselfe is the chiefest good and whatsoeuer is good is of him hee neither needeth vs nor any of his meruailous works neither the heauens nor the heauen of heauens nor whatsoeuer is saide to be within or aboue the heauens could make him more good more strong or more blessed For what should it haue been what so euer is not himselfe vnlesse he himselfe had made it Or what did he neede thee that was before thee and was able to make thee when thou wast nothing The Lord therefore before all times and beyond all eternities k Prou. 8.30 being delighted with that infinite glorie which is in himselfe l August de Genes cont Manich. lib. 1. cap. 2. Respondendum est quia voluit voluntas enim Dei causa est coeli terrae ideo maior est voluntas Dei quam coelum terra of his own good will for that he would haue creatures to be partakers of his blessednes somuch as the nature of a creature can containe did create m Coloss 1.16 Angels and men and for them n Isai 45.18 Clem. Alexan. Strom. lib. 5. Lactan. lib. 7. cap. 4. 5. Qui domum aedifi●at non idcirco aedificat vt tantummodo domus sit sed vt in ea possit habitari c. apparet ergo animantium causa mundum esse constructum c. as it were a house to dwell in hee made the heauen and the earth If any man should be so curious as to aske o Iren. lib. 2. cap. 47. Dicimus quonta ●ista responsio subiaces Deo c. what God did before he made the world It is fitlie p Histor Tripartit answered he made hell for such fooles as will aske such vnprofitable questions Question 2. verse 2. What is meant by this The earth was without forme and void THat which before was called heauen and earth a August confess li. 12. cap. 21. Corporale illud quod fecit Deus adhuc materies erat corporearum rerum informis c. had not at the first the forme or shape of heauen and earth but only was the matter whereof they are And like as a foule bringeth forth an egge or b Aristot Histor Animal lib. 6. cap. 30. Plin. lib. 8. cap. 36. Informis caro paulo muribus maior sine oculis sine pilo vngues tantum prominent hanc lambendo paulatim figurant a Beare her whelpe hauing neyther feete nor head nor taile but a matter whereof the forme ariseth so that which was first created was c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Theog ver 116. This very matter was created the first day an vnfashioned masse or lumpe wherein the matter of heauen and earth and all creatures was d It is called in the Hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tohu vabohu tohu i. without order bohu without varietie not seuered or distinguished By this we learne the e Psalm 135.6 Isa 42.5.8 omnipotencie of God who can make matter of no matter and a f Aquin. Sum. par 1.66 d. 1. forme without forme this cannot be comprised in the wit of man g Heb. 11.3 it is to be receiued and beleeued by faith Question 3. verse 2. How is the spirit of God said to moue vpon the waters IT is now called waters which before was called heauen and earth and earth without forme thereby to explaine that which went before For as waters haue all one continued forme which cannot be distinguished into parts or members a August de Genes ad lit imperfect cap. 4. Terra quam Deus fecit inuisibilis erat incomposita donec ab eodem ipso discerneretur ex confusione in rerum certo ordine constitueretur Hinc impudenter calumniatur Simplicius qui coelum primo die factum firmamentum verò coelum appellatum secundo die positum in narratione sacrae historiae reprehendit cum tamen hoc confusum illud dictinctum hoc totum continen omnium illud pars que illo continetur à beato Mose declaratur Disputat igitur non ad idem Argum. 6. so this matter of heauen and earth was such as no man might say thereof this will be earth this water this light c. Vpon this substance the Spirit of God did moue the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merachepeth à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachap mouere sese Rab. Dauid in lib. radic Rab. Salom. incubare Hebrue word doth aptly signifie to rest vpon c Hieron lib. Tradit Hebra● in Gen. Quod nos appellare possumus incubabat siue confouebat c. Hierome saith it may be well translated incubare to sit vpon and nourish as a foule doth her egges with heate and life In which sense this is to be obserued that this masse of waters which was vtterlie voide of creatures and of vertue to bring forth creatures d Chrysostom Hom. i● Gen. 3. Mihi videtur hoc significare quod affuerit efficax quaedam vitalis operatio aquis non fuer●t simpliciter aqua stans immobilis sed mobilis vitalem quandam vim habent August de Gen. ad lit lib. 5. cap 4. was

esset it might be a witnes vnto their condemnation Now saith the Lord the people is one and haue all one language that is l Iudg. 20.8 they are vnited in consent and fullie of agreement in this busines they haue the m Ezech. 3.5.6 greatest meanes to maintaine n Cicer. orat 1. Qua vis alia potuit dispersos homines vnum in locum congregart aut à sera agrestique vita ad humanum cultum ciuilemque deducere aut iam constitutis ciuitatibus leges iudicia iura describere their society which is community of speech and build they will for they haue begun to build by which it is euident they thus presume that by no ordinarie meanes they can be stopped frō their enterprise Here then great reason is found why the Lord should giue sentence against his aduersaries for all this euen in humane reason was conuinced But was there indeed no meanes to hinder them were they become so mightie or the Lord of hosts so weake that hee could not restraine them of their follie Assuredlie the flies or frogges or pismires of the earth o Exod. 8. ● 10.14 Isai 7.18 had bin an armie strong enough if the Lord had sent them out to execute his wrath how much more so manie p Psal 68 17. Heb. 12.22 thousand thousand Angels of whom one in one might q Esai 37.35 slew all the armie of Saneherib yea such is the condition of all the creatures if the Lord r Psal 104.29 hide his face they presentlie are troubled if he take away their breth they die and returne vnto their dust But the Lord in this plea of iudgment ſ Ch ysostom Hom. in Gen. 30. Quoniā conatus illorum impediturus erat primum cum illis expostulat quasi ●stendis peccati illorum magnitudinem Hic enim dei mos est vt puniturus prius indicet quàm indgna sint peccata quasi expostulam etiam ipse satisfaciat nobis tunc demum corripere incipiat speaketh according to the intent and purpose of the offenders and withal in indignation derideth the follie t Calu. in Gen. 11. Videtur potius subesse ironia quasi Deus sibi difficultatem proponeret reprimēdae corum audaciae of their inuentions As if hee had said behold u Musc in Gen. 11. Beni haadā habet Emphasin sic vocat eos Dominus per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt de eorum originis humilitate admoneat what these sonnes of men haue taken in hand the x Isai 45.9 potsheards of the earth doe striue with him that formed them They are all of one agreement and are furnished with all things necessarie for the worke they suppose their conspiracie can not be broken nor their deuises hindered an y Isai 37.28 inuincible armie are they and cannot be mastered Now shall they see how easilie their pride height of minde shall haue a fall Come on let vs goe downe and there confound their languages The Lord before is said to come downe to iudge their cause here againe he doth descend to punish in z Hieron in Mica 1. comment descensio Dei est maiestatis eius ad inferiora decursus August de ciuitat Dei lib. 16. cap. 5. Non loco mouetur deus qui semper vbique est totus sed descendere dicitur cum aliquid facit in terra quod praeter vsitatum naturae cursum mirabiliter factum praesentiam quodammodo eius ostendat both which he sheweth a notable token of his maiestie which is chieflie manifest in heauen He neither by a As Psalm 78.49 Angell nor spirit vexeth them neither b Gen. 7. 19. by fire nor water destroyeth them neither c Deut. 32.24.25 vseth the help of creatures neither yet dissolueth anie d Mark 7.35 power of their bodie or their mindes but as the purpose of these sonnes of men was ridiculous and monstrous before the Lord so the Lord againe would punish them by that which might make them e 1. Sam. 2.30 a derision and a scorne for euer For what could be a more iesting sport to all succeeding ages then to heare of a multitude agreeing to build a Citie of whom one could not interpret anothers speech so that the master knew not for what to call the seruant vnderstood not what to bring And what more contumelious then that the whole wisedome and power of the world should by so f Deut. 32.21 1. Cor. 1.25 foolish a meanes be ouerthrowne We see therefore this Scripture which Atheists g Athei Ethniei apud Philon. de linguar confus Item Iulian. Cyril lib. 4 Manich. apud August qui ignorantiae Deum accusant doe deride is full of grauitie and maiestie of the wisedome of the Lord. If any would demaund to whom the Lord did communicate these words Come on let vs goe downe c. Albeit it may be vnderstood without impeachment of the faith h August de ciuit lib. 16. cap. 5. Quod intelligitur Angelis dictum per Angelos descendebat qui in Angelis descendentibus erat to be spoken to the Angels by whom in whom he did descend and therefore to be said let vs goe downe not goe you downe because i August ibid. bene non dicit venite descendentes confundite sed venite confundamus ostendem ita se operari per ministro suos vt sine etiam ipsi cooperatores Dei the Lord so worketh by his ministers as that they are said to be k Mark 16.20 1. Tim. 4.16 his fellow workers Yet it is much rather to be esteemed the voice of the l August de ciuit lib. 16. cap. 6. Poterit híc eadem intelligi Trinitas tanquam pater dixerit ad sitium spiritum san●tum Chrysostom Hom. de trin tom 3. Dicendo venite pares honore exhortando vocat neque enim si Angelis imperasset dicere debuit venite sed imocrando ite Vide autem obsecro quomodo patris vox filium spiritum sanctum vocat nam si ad vnum solu●● hoc dictum esset debebat dicere veni descendamus venite vnius vox est ad duos aequales Hilar. de trin libr. 4. Qu●d si deum patrem solitarium sibi haec locutum fuisse affirmare voles c. Athanas orat contra Idola Ex quibus apparet Deum cum aliquo sibi proximo sermones his●r de rebus con●c●tre quis ille fuerit nisi ipsius verbum Concil Sardicens in Socrat. hist. lib. 2. cap. 15. Hic enim est ad quem dixit pater faciamus hominem c. qui antiquis patribus propria persona apparens legem dedit fountaine of the Trinitie the heauenlie Father or of the vnitie m Cyril contrae Iulian. lib. 1. Ipsa ad seipsam sanctae consubstantialis Trinitas ho● de hisce facit sermones of the Godhead

that if Melchizedek did sacrifice the bread wine the church of Rome doth forfeit their transubstantiation their propitiatorie sacrifice their halfe communion their daylie sacrifice and the resemblance of the same vnto the sacrifice of Christ If he did not sacrifice then neither Christ did ordaine the representation of his death to be a sacrifice but the church of Rome which hath inuented such a sacrifice are therein vsurpers and idolaters And seeing neither Scripture nor Councel nor ancient Father doth affirme that Melchizedek did offer a sacrifice of bread and wine in the proper signification manner of a sacrifice therefore the church of Rome hath falselie taught the doctrine of the masse of transubstantiation of the merite of their sacrifice and continuance thereof hath in this place falsified the Scripture both in translation and exposition and it remaineth by the Scripture by the euidence of reason and sound consent of all the godlie that Melchizedek brought forth but did not sacrifice bread and wine Question 5. verse 22. For what cause did Abram refuse to take the goods that were giuen him by the king of Sodome also how farre forth hee abstained from the vse of them ALbeit it may seeme a deed of Kinglie a Chrysostom Hom. in Gen. 35. Honesta regis liberalitas sed vide optimos mores iusti Pet. Mart. Comment in Gen. 14. magnificence to giue vnto Abram so rich a spoile yet we are to consider withall the condition of Abram that he victoriouslie had attained it by war For the b Franc. Iun. Anal. in Gen. 14. Sic enim statuebat rex Sodomi iure gentium nihil sibi ab Abram creptum esse sed ex eo iure Abramum Dominū factum esse rerum quas bello parauerat lawes and customes of the nations doe giue vnto the conquerour whatsoeuer hee winneth by lawfull battell wherby it appeareth rather that the king of Sodome not c Caluin in Gen. 14. Pieri etiam potest vt seruilis modestiae simulatione capta●●rat Abrahae fauorem vt saltē captiues vacuam vrbem sibi haberet Certe postea videbimus Sodomita's accepti beneficij fuisse immemores dum superbè contu●●liosè sanctum Lot vexarunt sufficientlie touched with the consideration of his own losse and the victorie of Abram to know thereby the authour both of seruitude and libertie neither amending with his d Claudian Regis ad exemplum totus componitur orbis Bernard epist. 22. Quare pulchorrimus ordo est vt onus quod portandum imponis tu portes prior ex te discas qualiter oporte●● alijs moderari subiects their former life by so great affliction for feare least a worse e Ioh. 5.14 thing as shortlie after did should befall vnto them did seeke by pollicy to compound with Abram for his own behoofe rather then respecting the wealth of Abram that if Abram would render him the f Musc in Gen. 14. Potior pars hominis anima est quare scriptura hominem interdum vocare solet animam soules or persons of his pray hee would surcease the claime of all the substance But Abram although he could not but espie the secret intended subtiltie of the king seeking as it were vnder colour of friendship to chalenge a part of the profit of his labours and being not ignorant of his right and title to the persons and the goods by the common lawes and customes of the nations yet he denieth and g Onchelos Chaldaeus Paraphrast ita reddit Leuaus manus meas per orationem coram Domino quasi votum fecisset cum bellum susciperet non iuramentum Sed aliter Chrysostomus plurimi interpretes bindeth with an oth that hee will enioy of the persons or the goods so much as a thread or the latchet of a shoe of all that pertaineth to the king of Sodom The Anabaptists h Caluin Comment in Matth. 5. Anabaptista hoc praetextu valde tumultuati sunt quasi nullam ob causam iurare permittat Christus dum omnino iurare vetat will replie that Abram offended herein by swearing forasmuch as our Sauiour in the Gospell hath commaunded i Matth. 5.34 Iam. 5.12 sweare not at all But they themselues do rent and abuse the words of our Sauiour Christ For he sayeth not k Conciliatio 24. Caluin in Gen. 5. Atqui non aliunde perēda est expositio quam ex verborum contextu continuo enim sequitur neque per coelum neque per terram Quis non videt species istas exigeticè additas fuisse quae prius membrum distincta numeratione clarius exprimerent vnde colligimus particulam omnino non ad substantiam sed ad formam referri sweare not at al and therein ceaseth his commaundement forbidding all persons at anie time by swearing to take witnes of the name of God but sweare not at all saith hee neither by heauen nor by earth nor by Ierusalem forbidding therein to l Chrysost Hom. in Matth. 17. in oper imperfect Hom. 12. Eorùm autem qui iurant per elementa execrabillor Iniquitas est Coelum enim terram caetera Deus ad ministerium fibi creauit non hominibus ad iuramentum Ecce enim in lege praecipitur vt per nullum iuretur nisi per Deum qui ergo iurat per coelum aut per terram aut quicquid illud est per quod iurat deificat illud Propterea Idolatrā se facit omnis qui per aliquid aliud à Deo iurat etiamsi iurare liceret sweare by the creatures or rashlie or m August lib. de Mendac ad Cons cap. 15. Ne scilicet iurando ad facilitatem iurandi veniatur de facilitate ad consuetudinem de consuetudine ad periurium decidatur Gregor in 1. Reg. cap. 14. Non penitus iurare prohibuit sed occasionem periurij quod perfectius est euitare docuit vainelie to make an oth But to sweare by the name of God in n Deut. 6.11 10.20 Ierem. 4.2 truth in iudgement and in righteousnes is often in deed commaunded but no where forbidden in the Scriptures which was also religiouslie obserued of this holie Patriarke I haue lifted vp my hand saith he to Iehoua the most high God possessor of heauen and earth The lifting of the hand to God is an outward o August in Psal 62. Ipsas manus cogitas in bonis operibus exercere ne crubescant leuari ad Deum token of the lifting of the heart the lifting of the heart p Clement Alexandr Sirom lib. 7. Est enius iusiurandum quidem confessio definiti●a cū d●uina assumptione an expresse image of lawfull taking oth as namelie when we sweare wee should behaue our selues q Nazianz. in dialog de surament Quia fidei Deum interponis medium Quare iuramentum etiam hosti seruandum est nec cōsiderandum cui sed per quem iuraueris multo enim fidelior inuentus