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	dragon_n	fight_v	3,032	5	9.6120	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85418	Theomachia; or The grand imprudence of men running the hazard of fighting against God, in suppressing any way, doctrine, or practice, concerning which they know not certainly whether it be from God or no. Being the substance of two sermons, preached in Colemanstreet, upon occasion of the late disaster sustain'd in the west. With some necessary enlargements thereunto. / By John Goodvvin, pastor of the Church of God there.	Goodwin, John, 1594?-1665.	1644 (1644)	Wing G1206; Thomason E12_1; ESTC R5086	47,494	57

saith came to kindle to suppresse the Gospel to cut off those wayes of righteousnesse and holinesse from the knowledge and practise of men which are therein recommended and held forth unto the world These are the bands which they set themselves thus to cut asunder and the cords which if it had been possible they would have cast from them Saul Saul saith the Lord Christ from Heaven unto him as he was travailing towards Damascus Why persecutest thou me And he said Who art thou Lord And the Lord said I am Jesus whom thou persecutest c. Act. 9. 4 5. To persecute Christ and consequenly God himselfe who is in Christ 2 Cor. 5. imports every whit as much as to fight against Christ and somewhat more But why is Saul here charged with persecuting Christ What course of hostilitie did he run or practice against him It is said ver. 2. that he desired Letters of the high Priest to Damascus to the Synagogues that if he found any of this WAY whether they were men or women he might bring them bound to Jerusalem Whereby it appears that the precise opposition against Christ upon which Saul was arrested from Heaven as we heard under the termes of persecuting him was his attempting with so high and bloudy an hand to destroy out of the world that WAY of worshipping serving God which Christ in his Gospel recommends unto and chargeth upon the world Men and women were not the precise and formall object of his hatred and persecution but that way of Christ in the Gospel which they maintained practised and taught who were persecuted by him If he could have told how otherwise to have gotten this WAY out of their hearts tongues and lives and consequently out of the world then by molesting vexing and persecuting them it is not like that he would have proceeded against them with so rough and cruell an hand It is said Revel. 12. 7. That there was warre in Heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Whether Michael in this Scripture be Christ himself as ancient Interpreters generally carried it or some prime Angel appointed by Christ to be as a Generall or Head to his Saints and servants in those warres and fiery conflicts wherein they were for a long time engaged against Satan and his bloudy Agents in the Roman Empire as some later Expositors conceive is not much materiall But it is here expresly said that the Dragon and his Angels that is the Devill and his Instruments ignorant and bloud-thirsty-men fought viz. against Michael and his Angels i. against Christ himselfe in those appointed by him to hold forth the way and Gospel of his Kingdome unto the world But why or how are they said to have fought against Christ What was their ingagement or attempt against him Questionlesse nothing else but the extirpation and ejection of the Doctrine and Way of his Gospel out of the world by the torments slaughter and ruine of those who professed them and by this profession gave them a speciall subsistence and beeing in the world For that rule Doctrine or way which is not practised or professed in the world languisheth and is little better then dead I adde but one Scripture more and then I have done with the proofe of the Point in this kind Then cometh the end saith the Apostle 1 Cor. 15. 24. when he i. Christ shall have delivered up the Kingdome to God even the Father when he shall have put downe all rule and all authoritie and power Why the end should not be untill Christ hath put downe all rule and all authoritie and power i. all kinds of rule Authoritie and power this reason is rendred ver. 25. For he must reigne till he hath put all enemies under his feet I demand why should all rule all Authoritie and power as well Ecclesiasticall as Civill be looked upon as enemies unto Christ What is the enmity or hostilitie they exercise against him Doubtlesse no lawfull rule Authoritie or power are enemies to Christ either in their nature or institution but are confederate with him It is their degeneration in their exercise and actings that renders them of an hostile interpretation to him There is none of them all but is apt ever and anon to be fighting against him and that by some peremptory and stiffe opposing and suppressing some way Doctrine or practise of his where they have to doe And this is the quarrell which the Lord Christ hath to the whole fraternitie or association of them for this he counts them his enemies The reasons of the point which we shall briefly touch are three First He that attempts or seeks by an high hand to suppress any Doctrine Way or Practice which is from God may well be conceived and said to fight against God because he opposeth and that with vehemence and might the will of God and that in a very considerable act motion or desire of it There is no Way Doctrine or Practice which is from God but his will stands strongly bent for the propagation and spreading of it in the world I am come saith Christ to send or cast fire on the earth and what WILL I or what is my desire as the former translation had it if it be already kindled meaning that his desire to see the Gospel on foot to see it well taken and sufficiently rooted in the world was so great that when he once saw it he cared not how soon he left the world So Luke 22. 15. And he said unto them With desire have I desired to eat this passeover with you before I suffer meaning that he even longed to erect and found that great Ordinance of the Supper for the use and benefit of the world in after times before he left the world Many other Scriptures there are that speak this over and over viz. that the heart and soul of God are firmly and deeply set within him to have such Wayes Doctrines and Ordinances as come from him published maintained preached and held forth unto the world Therefore they who ingage themselves with all their strength and all their might to resist this will of his in the accomplishment of it what do they else but fight against him Secondly Hee that magnifies himself to suppresse quash or keep down any way Practice or Counsell which is from God proportionably opposeth the glory of God and doth what in him lies to keep God from being magnified in the hearts and lives of men at least as far as that Way Practice or Counsell which hee seeks to suppress tends to such a magnification of him And will this being weighed in the ballance of the Sanctuary be found any whit lighter then a fighting against God Certain it is that God hath as it were a stock of glory in the hand of every Way Doctrine and Practice which he recommends unto the world yea in all and every of these he hath a peculiar

to fight against God That causall particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} lest doth not alwayes note a hazard or uncertainty of an effect or consequent but many times signifies as much as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ut non and is us'd as well to signifie the dependance as well of a certain and necessary as of a contingent effect upon its cause ● So here you cannot destroy it lest you be found c. i. if you attempt to destroy it you will be found c. Be found● The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be found in such a construction as this oft notes the unexpectednesse of somewhat befalling a person whether in respect of his own or other mens expectations Thus it is said of the Virgin Mary that before Joseph and she came together {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} she was FOVND with child meaning beyond or contrary to expectation So Luk. 9. 36. whereas Moses and Elias were immediately before the voyce from heaven taken notice of by the Apostles to have been present with Christ upon the mount as soone as ever the voyce was past it is said of him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he was found alone to imply that Moses and Elias were withdrawn before the Apostles were aware or thought of it To passe by other instances for this importance of the word it is said of Babylon the Great Rev. 18. 24. that in her was found {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the blood of the Prophets and of the Saints and of all that were slain upon the earth meaning that whereas this City had till now thought her self the most religious City under heaven the Mother and Patroness of Prophets and Saints an enemy only unto Heretiques and persons hatefull unto God now when God came to call her to an account and to enter into judgement with her contrary to her expectation and opinion of her self she was discovered and evicted to have been the most cruell and bloody enemy that ever Prophets or Saints had yea and further a principall Actress in the slaughter of many millions otherwise So Gamaliel expressing himself thus to the Councell lest you be FOVND even fighters against God gives them to understand that how holy wise or just soever they might seem in their own eyes yea and might think themselves the furthest of any men under heaven from practising or fighting against God yet if they went on with their present intentions and resolutions against the men they had now before them they might fall into this heavie guilt and condemnation when they thought least of it The heaviness of which guilt is further implyed in that emphaticall particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} even even fighters against God which particle of speech in such constructions as this is intensive in an high degree and still imports somewhat very remarkable in what is joyned with it In such an importance as this you shall find it used Matth. 12. 8. for the son of man is Lord {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} even of the Sabbath meaning that this was a very transcendent Lordship indeed and such as was incompatible unto any but unto him who need count it no robbery to be equall with God So Mar. 13. 22. and elsewhere Thus Gamaliel admonishing his Colleagues to consider well what they did lest they should be found EVEN fighters against God plainly intimates unto you that this is one of the worst stones in the world to stumble at and that no improvidence or inconsiderateness whatsoever besides is like to make any such breach upon the comfort and peace of the creature as for men to ingage themselves in any such action or course wherein they shall be found fighters against God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Fighters against God Every act of sin especially with knowledge and consent of will is in a sense a fighting against God but that sin which Gamaliel here intends in his expression of fighting against God is a sin of an higher nature then ordinary as appeares by the particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} even joyn'd with it and formerly opened Therefore by fighting against God in this place must needs be meant some high and peremptory action or ingagement of the creature wherein it opposeth God in some speciall or remarkable design which he seeketh either to set on foot or else to carry on in the world whether the opposer knowes it to be a designe of God's or no And thus the propagating of that Doctrine which the Apostles preached being a designe of God the opposition of the councell against it especially with so high an hand as the crushing or slaying of the Apostles who were appointed by God to publish it would have been was and would have been very properly a fighting against God The words explain'd are matter ready prepared for Doctrine and observation Onely one word by the way for Answer to that Question What authoritie weight or credit is to be given to that which Gamaliel delivers in this speech of his to the Councell Whether may we build upon every thing or any thing spoken by him as authorized by God I answer 1. That there is little question to be made but that the Spirit of the man was in speciall manner touch'd and stirr'd up by the Spirit of God to interpose in the behalfe of the Apostles as he did as the spirit of Nicodemus another branch of the same root formerly had been to stand up and speake in the behalfe of Christ Joh. 7. 51. 2. The principall end and scope of what he spake being the rescuing of the Apostles from the bloudy Counsells of those who had concluded their death and were consulting about the execution plainly sheweth that there was more of God then ordinary in the thing especially if we consider further that he who thus inexpectedly appeared with shield and buckler for the Apostles defence was of that sect or generation of men who generally hated and opposed the Doctrine of Christ with more inveterate and viperous malignitie of spirit then any other 3. Evident it is 1. that the intent end and scope of Gamaliel in this speech to the Councell being the bringing of the Apostles from the bloudy rage and violence of men was good and agreeable to the will and word of God And 2. as evident likewise it is that the speech it selfe in the whole carriage and in all the passages of it is duly and with all exactnesse of wisdome and prudence proportioned to the end and tends in a direct and regular way to effect it Now whatsoever directly and regularly tends to the effecting of that which is good must needs be good and consequently from God That which is good may occasionally and by some collaterall influence of Providence be brought to passe by means that are evill but in a regular and

designe for the exaltation of his Name The beauty of the Lord is said to be seen or to be beheld in the Wayes and Ordinances of his House or Temple Psal. 27. 4. There is no way or truth of God but carries an impression in it of some lineament or other of the glory and loveliness of his face So again Psal. 67. The Prophet having ver. 1. petitioned that at the hand of God which ver. 2. might make his way to be known on earth c. he breaks out ver. 3. in this propheticall strain Let the people praise thee O God let all the people praise thee clearly implying that the way of God being published and made known to the world is that which increaseth the Revenues of the throne of Heaven raiseth and procureth new contributions of praise and glory from men unto God So then he that shall rise up to oppose the God of Heaven in any of those methods counsels or projections of his whereby he projects the exaltation and advancement of his own great Name and Glory in the world may in as proper a sense as the phrase lightly will bear be said to fight against God especially if we consider but this one thing further that Gods glory is his darling his unica his only one as David cal'd his life Eripe à gladio animam meam a cane unicam meam Ps. 22. 21. it is the only life which he lives in the world it is the only apple that his soul careth to eat of out of that great Orchard which he hath planted I mean the world Therefore doubtless he that shall oppose him in his gathering of this fruit hath the greater sin Thirdly and lastly there is in every thing that proceeds or derives its originall or being from another somewhat of the nature property or spirit of that from which it takes this rise or spring of its being there is somewhat of the father in the childe of the root in the fruit and in the branches c. In like manner in every Way Doctrine or Practice which is from God there is somewhat of God himself The very substance frame and constitution of them at least that which is operative quickning and spirituall in them what is it but a kinde of heavenly composition the ingredients whereof are the holiness wisdome mercy goodness and bounty of God and what are these and every of them but God himself Every Ordinance or Way of God is as it were a benigne constellation of these stars unto the world out of the midst of which he gives a gracious aspect of himself and communicates those sweet and rich influences of himselfe light and life and strength and peace and joy unto the world It is said 1 King 19. 11. that the Lord neither was in the strong wind that rent the mountains nor yet in the earthquake that followed it nor in the fire that came after that but after these there came a still voyce wherein it is implied that the Lord was The meaning is that God had neither prepared or intended either the wind earthquake or fire by or out of which to impart himself unto his Prophet Elijah he had only prepared and sanctified the still and soft voyce for such a purpose as this and therefore he is expresly denyed to have been in any other and consequently supposed to have been in this In such a sense or manner as God was in this still voyce he is in every Way Doctrine and Ordinance of his in by and out of all and every of these he communicates and imparts himself graciously unto the world Therefore whosoever shall fight against any of these by seeking to supplant suppress or keep them down that they may not run and be glorified in the world what do they else let this work and course of theirs be truly interpreted but fight against God himself We have done with the Reasons of the Doctrine we shall conclude with somewhat by way of use and application First by way of Instruction If to attempt the suppression or keeping down any Way Doctrine or Practice which is from God be of no less concernment of no safer interprepation then a fighting against God then certainly it is the greatest imprudence or improvidence under heaven for any man or rank of men whatsoever to appear especially in any hgh-handed opposition or contestation against any Way Doctrine or Practice whatsoever untill they have proof upon proof demonstration upon demonstration evidence upon evidence yea all the security that men in an ordinary way at least are capable of that such Wayes or Doctrines only pretend unto God as the author of them and that in truth they are not at all from him but either from men or of a baser parentage For what do men by such a practice and ingagement of themselves as this but run an apparent hazard of dashing their foot against that stone at which Paul stumbled when time was yea and without the highest hand of mercy that was ever lift up to save a mortall man had been utterly broken to pieces by it It is a hard thing for thee saith the Lord by a voyce from heaven to him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to kick or dash thy self against sharp goads or nails made of steele or iron for so the word signifies meaning that his undertaking or setting himselfe with such violence to suppresse that way which Christ had a purpose to advance and set up in the world was an enterprise of the sorest and most grievous consequence and portendance to him in the nature of it that ever he could have lift up either heart or head or hand unto Vho ever hath been fierce against him saith Job speaking of God and hath prospered Job 9. 4. He that is fierce against any Way or Doctrine which is from God makes a covenant with sorrow and trouble which is like to stand And to make the best of such a doubtfull and blind ingagement put the case that that Way or Doctrine which men shall prosecute with so much violence and fiercenesse of spirit shall in conclusion be found to have been mistaken erroneous and not from God yet ● In this case men shall but offer the sacrifice of fooles a kinde of sacrifice wherewith God is not delighted The Athenians worshipped the true God as appeares by those words of the Apostle unto them Act. 17. 23. Whom yee then ignorantly worship him s●ew I unto you and yet were Idolaters notwithstanding The same Apostle beares record unto his Country-men the Jewes That they had the zeale of God but this zeale of theirs not being according to knowledge in the prosecution of it they neither pleased God and were contrary to all men forbidding the Apostles to preach unto the Gentiles that they might be saved to fulfill their sins alwayes because wrath was come upon them to the uttermost Thes. 2. 15 16. The beast under the Law though it were a