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	michael_n	2,970	5	11.8701	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20752	The Christian warfare wherein is first generally shewed the malice, power and politike stratagems of the spirituall ennemies of our saluation, Sathan and his assistants the world and the flesh, with the meanes also whereby the Christian may vvithstand and defeate them : and afterwards more speciallie their particvlar temptatiions, against the seuerall causes and meanes of our saluation, whereby on the one side they allure vs to security and presumption, and on the other side, draw vs to doubting and desperation, are expressed and answered : written especially for their sakes who are exercised in the spirituall conflict of temptations, and are afflicted in conscience in the sight and sense of their sinnes / by I. Dovvname ...	Downame, John, d. 1652.	1604 (1604)	STC 7133; ESTC S1536	575,484	731

this brutish might which a weake man may with policie defeate therefore he is compared to a strong armed man Luk. 11.21 Luk. 11.21 who keepeth in peace all that he possesseth And least wee should despise him because hee is but one the holie Ghost telleth vs that hee is a mightie prince not of one land or countrie but of the whole world Ioh. 12.31 Ioh. 12.31 who therefore hath infinite multitudes at his commaundement neither is there one of these princes alone but huge multitudes of them and therefore the holie Ghost speaking of them vseth the plurall number saying that we fight against principalities Eph. 6.12 against powers and against the worldly gouernours c. Whereas therefore the holie Ghost doth call him the strong man Sathan and the diuel in the singular number he would not haue vs to conceiue that there is onely one but it is partly to note the chiefe of the kingdome of darknes Matth. 25.41 according to that Matth. 25.41 Depart from me ye accursed into euerlasting fire which is prepared for the diuell and his angels And in this sense he is called Beelzebub the prince of diuels Matth. 12.24 Matth. 12.24 And partly to intimate vnto vs their great consent and agreement in seeking the destruction of mankinde for though they be an huge multitude yet they combine themselues together as if they were but one in seeking our destruction Otherwise the Scriptures euidently shew vs that there is not one alone Matth. 12.45 but many to assault vs. Matth. 12.45 One spirit taketh vnto him seuen more and they al enter into one man Mark 16.9 Mark 16.9 Luk. 8.30 It is said that Christ had cast out of Mary dalen seuen that is many diuels So Luk. 8.30 there is mention made of a man possessed with an whole legion that is with an huge multitude So that as our enemies are powerfull in strength so are they in numbers numberlesse enow to beset vs all on all sides and in all places and therefore our fight must needes be daungerous which daunger the Apostle aggrauateth by telling vs that they are the princes of darknes and therefore as well able to assault vs in the night as in the day Eph. 6.12 which sight of all other is most terrible when we cannot see our enemies and therefore cannot tell on which side to defend our selues Secondly he telleth vs that wee wrastle not with enemies of flesh and bloud like vnto our selues but with spirituall wickednesses which are most daungerous because being spirits they can with incredible swiftnes passe from place to place which are farre distant and therfore the more fitly take all aduantages either in assaulting vs at their pleasure or withdrawing themselues when they finde resistance being spirits they can lie secretly in ambushment euen in our bed-chambers and so surprize vs when they finde vs most retchlesse and secure for we cannot discouer them before we feele their assaults Thirdly he telleth vs that they are in high places to note vnto vs that they haue gotten the aduantage of the vpper ground and therefore the fight must be daungerous when our enemie fighteth against vs from an high place or fort we standing so low that we are scarce able to reach him But because earthly things cannot sufficiently shew the power of our enemie Sathan therefore he is called the god of this world 2. Cor. 4.4 2. Cor. 4.4 to note vnto vs that in respect of worldly strength and humane resistance hee is after a sort omnipotent that is able to doe what he list if he were not restrained by Gods diuine power who alone is omnipotent and ouerruled by no superiour § Sect. 3 And thus you see the puissant power of this our spirituall enemie but though he were strong Of the courage and audaciousnes of Sathan yet if withall he were a dastard and voide of courage he were the lesse to be feared but as he is very strong so also he is exceeding desperate and audacious for there was neuer man that liued whō he durst not encounter yea and that after by Gods assistance he had taken many ouerthrowes Though Dauid were a most holie man and according to Gods owne hart yet he assaulted him and gaue him diuers foyles by tempting him to adulterie murther and in pride of heart to number the people Though Iob was by Gods owne testimonie the iustest man on earth and therefore the best armed with the breast-plate of righteousnes yet Sathan durst encounter him as long as God would suffer him He resisted Iehoshua the good high Priest Zach. 3.1 He buffeted Paul the chosen vessell of the Lord Zach. 3.1 2. Cor. 12.7 2. Cor. 12.7 Yea so ventrous hee is that he assaulted our first parents in the state of innocencie when they were armed with free will and might if they would haue resisted his temptations Nay so desperately audacious is this our enemie that he durst encounter our grand Captaine Christ Iesus who was God and man able to destroy him with a word of his mouth and that not once but many times after he was shamefully foyled and ouerthrowne yea so insolent and foole-hardie he is that he did not onely assault him here on earth when he was in the shape of a seruant and whereas in respect of his outward state he might haue some hope of preuailing but also he wageth warre against him in heauen sitting at the right hand of his father in all glorie power and maicstie when as he hath no appearance of hope to preuaile but is most sure that he shall haue the ouerthrow And this appeareth Apoc. 12.7 Apoc. 12.7 And there was a battaile in heauen Michael and his angels fought against the dragon and the dragon fought and his angels but they preuailed not c. Where by Michael we are to vnderstand Christ himselfe for he onely is the prince of Angels and this name signifying such an one as is equall with God almightie can agree to no other but vnto Christ alone And by the Dragon wee are to vnderstand Sathan as appeareth vers 9. who fought against our Sauiour though he preuailed not If therefore hee durst encounter the most valiant souldiers that euer fought the Lords battailes yea if hee durst set vpon our Sauiour Christ himselfe then surely there is no doubt but that he hath courage enough to set vpon vs who are weake and feeble altogether vnable in our selues to make resistance Seeing therefore our enemies are so puissant in strength so innumerable in multitude so dangerous and so audacious let vs shake off all securitie and continually stand in readines to endure the encounter for what follie is it for vs with secure worldlings to contemne and make no reckoning of such enemies Seeing euery one of vs must resist a huge multitude seeing wee which are weake and feeble are to withstand those which are strong and mightie seeing wee which are flesh and bloud

respect than Gods spirit who wholy and onely knoweth all his secret counsailes In respect of truth hee is most true yea truth it selfe and in regarde hereof hee is called the spirit of truth which leadeth vs into all truth Ioh. 16.13 Ioh. 16.13 And therefore as in respect of his knowledge he cannot bee deceiued so in respect of his truth he cannot deceiue In respect of faithfulnesse he is most faithfull and iust in all his waies Psal 145.17 1. Cor. 1.9 especially in his word Psal 145.17 for his testimonie is sure as it is Psal 19.7 and therefore he cannot lie 1. Cor. 1.9 Psal 19.7 neither will he conceale the truth for any respect of persons and consequently whatsoeuer this al-knowing true and faithfull witnesse testifieth we are vndoubtedly to beleeue as being most sure and certaine If an Angell sent from heauen should assure vs from God that wee are elected euen the Papists themselues could not deny but that we might be assured thereof by such a reuelation without any manner of doubting but the testimonie of Gods spirit witnessing to our spirits that we are the sonnes of God is so much more certaine and without exception than the testimonie of Angels as the spirit of God better knoweth the counsels of God than Angels as it excelleth them in truth and faith as the testimonie which is imprinted in the heart is more firme then that which is spoken in the eare which may easily be forgotten And therefore if by their doctrine we might be assured of our election by the extraordinarie reuelation of an Angell then much more certainely may wee be assured hereof by the ordinarie testimonie of Gods spirit which he witnesseth in the hearts and consciences of the faithfull § Sect. 2 The proposition being manifest That Gods spirit testifieth that we are the sonnes of God let vs proue the assumption which containeth two branches first that the spirit of God testifieth to our spirits that we are the sonnes of God and secondly doth fully assure vs of this testimonie that it is most vndoubted true both which are manifest by Gods word First that Gods spirit giueth this testimonie in the hearts of the faithfull Rom. 8.15.16 it is euident Rom. 8.15.16 For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we crie abba father the same spirit beareth witnesse with our spirit that we are the children of God Gal. 4.6 So Gal. 4.6 Because ye are sonnes God hath sent forth the spirit of his son into your hearts which crieth abba father Which places doe so euidently proue this point that there needes no more reasons or allegations for first he excludeth the spirit of bondage which like the Papists faith causeth vs to feare and doubte of our election and saluation and then hee telleth vs that wee haue receiued the spirit of adoption which beareth witnesse vnto our spirit that wee are the children of God § Sect. 3 Secondly because we are exceeding weake and the graces in vs shadowed with imperfections and our faith mixt with doubting because we are saued as yet but by hope as it is Rom. 8.24 And we walke by faith and not by sight as it is 2. Cor. 5.7 and this our faith is continually shaken with manifold temptations therefore least we should doubt of Gods loue and our election adoption and saluation the Lord hath giuen vs his spirit to seale and further to confirme this assurance in our hearts and that it might be an earnest and a sure pledge vnto vs whereby he might secure vs concerning the couenant which he hath made with vs. The truth hereof appeareth in many places of the Scripture 2. Cor. 1.22 2. Cor. 1.22 Who hath sealed vs and hath giuen the earnest of the spirit in our hearts So Ephes 1.13 In whom also ye haue trusted Eph. 1.13 after that ye heard the word of truth euen the Gospel of our saluation wherein also after that ye beleeued ye were sealed with the holy spirit of promise 14. Which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glorie And Ephes 4.30 Eph. 4.30 The Apostle exhorteth vs not to grieue the holy spirit of God by whom we are sealed vnto the day of our redemption And 2. Cor. 5.5 2. Cor. 5.5 he saith that God hath giuen vnto vs the earnest of his spirit Which wordes doe minister vnto euery faithfull man no small consolation if they bee rightly waied for first wee vse to seale those things which we would haue most certaine and out of all controuersie as when a man hath made a promise or couenant with another for his better securitie he doth commit it to writing and least yet there should any scruple or doubt rest in his minde he doth confirme it by adding his seale to put the matter out of all question so the Lord hath added to the written couenant of his word whereby he hath assured vs of our election adoption and saluation the outward seale of the sacraments and the inward seale of his spirit whereby he hath ratified it not in it selfe but in our hearts that so all cause of doubting being taken away we might certainely be assured of his promises that they belong vnto vs not after a generall manner as the Papists teach but particularly euen as this assurance is particularly sealed by Gods spirit in the heart of euery true beleeuer Rom. 4.11 Rom. 4.11 The end therefore why we are sealed to saluation by Gods spirit is not that we should doubt thereof but that it might be out of all question fully ratified and confirmed vnto vs for this is signified by this metaphor here vsed of sealing as may appeare not onely by the ordinarie custome amongst vs but also by the vse thereof in former times So when Ahashuerosh would haue letters written in the Kings name which no man might reuoke he commaundeth that they should be sealed with the Kings ring Hest 8.8 Ioh. 6.27 Hest 8.8 And Ioh. 6.27 it is said that God the father had sealed our Sauiour Christ that is confirmed him in his office of mediation by giuing euident testimonies and manifest signes that the people might not doubt of his calling and anoynting Matth. 3. 17. and 17.5 and Ioh. 1.32 So whereas the holy Ghost in the faithfull is called the earnest of our inheritance this ministreth vnto euery true beleeuer no small consolation nor doubtfull assurance of their saluation for we know that an earnest is giuen amongst men to ratifie and binde a bargaine so as they cannot goe from their agreement after earnest is giuen and receiued The word arrhabo which is here translated earnest hath also other significations which minister vnto Gods faithfull the same assurance and the like true comfort Gen. 38.17.18 Genes 38.17.18 this word is vsed to signifie a pledge or pawne

what sharper spur to pricke vs forward in the course of godlinesse than to know and consider that by our sanctification and holinesse of life we are certainely assured that God hath elected vs to be heires of the vnspeakable ioyes of his kingdome and that by our wickednesse and profanesse wee haue no lesse certaine assurance that we shall haue our portion for euer in the lake that burneth with fire and brimstone for if wee liue holily like true christians on earth we shall liue happily like glorious Angels in heauen but if here we lie forzen in the dregges of our sins without any sense of sorrow for those which are past or any desire and purpose of heart to forsake them in the time to come we shall be thrust from the Lord amongst the workers of iniquitie and the wrath of God shall pursue ouertake and consume vs. What sinne therefore can be so pleasant to our taste which this consideration will not make more bitter than wormewood what dutie of holinesse and righteousnesse so displeasant and grieuous which this will not make sweete and delightfull § Sect. 11 Now that we may not deceiue our selues with a counterfait holinesse Diuers kinds of counter sait holinesse which giue no assurance of our election in sted of true sanctification we are to know that this assurance of saluation doth not proceede from euery kinde of holinesse but from that which is true and vnfained for there is an holinesse of the tongue seuered from the holinesse of the heart in shew but not in deede in professiō but not in practise there is an holinesse in performing outward duties of Gods seruice seuered frō righteousnes towards our bretherē there is an holines in leauing some or the most sins without any desire or purpose to forsake some one or two sins by which we receiue greatest pleasure or profit there is an holines in tything mint and cummin which neglecteth the waightie things of the law and which maketh cleane the outside of the platter cup leauing the inside full of rapine and excesse and outwardly maketh a glorious golden shew when as within there is nothing but putrefaction and rottennes there is an holines which consisteth in the pharisaicall censuring of poore publicanes and in extolling our owne vertues The first kinde is of those whom the prophet reproueth Esa 29.13 Esa 29.13 who drew neere vnto God with their lips when as their hearts were farre from him and of those whom the Apostle brandeth 2. Tim. 3.5 2. Tim. 3.5 who make a shew of godlinesse but in their liues deny the power thereof in which ranke many professors also in these daies may fitly march The second kinde is of those who are content to serue God in the outward duties of his worship because they finde them good cheape yea often gainefull but cannot away with righteousnesse because that is sometimes painefull and sometimes requireth cost And these men in stead of making godlinesse their gaine make a gaine of godlinesse The third kinde is Herods holinesse who heard Iohn gladly and did many things yet could not abide to leaue his incest and such holinesse is in some now adaies who will be content to leaue all grosse outward sinnes so they may continue in their couetousnesse or voluptuousnesse The fourth is the holinesse of those pharisies which are most zealouse in ceremonies and their owne traditions but key colde in those duties which most concerne Gods glorie and their neighbours good The last kinde was the holinesse of the auncient pharisies and is the holinesse of our new brownists who place the most of their religion in censuring and condemning the corruptions of the Church and misdemeanors of priuate men not looking into their owne sinnes of hellish pride bitternesse enuie and want of charitie § Sect. 12 But none of these no nor yet all these ioyned together will euer giue vnto vs any sound assurance of our election The fruites and properties of true sanctification but it is that true sanctification indeede which beginneth not in the mouth but in the heart and sanctifieth our will and affections making vs to loue and to imbrace to our vttermost power vertue and godlinesse and to abhorre and flee from sinne and iniquitie and from the heart it proceedeth to the tongue and hands making the word of God and all holy conferences honie in the mouth and inciting vs to the practise of that which we professe It alwaies approueth golden pietie to be pure and without mixture of the drosse of hipocrifie by the touch stone of righteousnesse it is as carefull in approuing the heart and secret actions vnto God as the outward actions vnto men it causeth vs to hate as well one sinne as another and that sinne most of all into which we are most prone by nature to fall though it bring neuer so much pleasure and profit it embraceth afflicted godlinesse when it is attended with losse pouertie and shame as well as when it is waited vpon with gaine pleasure and the praise of men it is very charitable in censuring the faults of others but most seuere and strict in iudging and condemning the sinnes which our selues haue committed And therefore if our sanctification haue these properties we may most certainly be assured thereby that wee are elected and shall be saued but if these be wanting it is but a counterfeit holinesse which affoordeth no such assurance The miserable estate of those who haue not so much as a shew of godlinesse Now if this be true what hope can they haue who haue not so much as a shew of godlinesse how desperate is their state who euen in outward apparance shew nothing but wickednesse and prophanesse If the figge tree which beareth faire greene leaues be accursed what curses what miscrie and wretchednesse are they to beare and suffer who haue not so much as leaues that is an outward profession of godlinesse If Herod be a damned wretch in hell who heard Iohn the Baptist willingly and did many things according to his doctrine because he nourished one sinne in his bosome what fearefull condemnation are they to expect who contemne and neglect Gods word not thinking it worth the hearing and cannot finde in their hearts to submit themselues to the obedience of any part thereof neither will be brought to forsake any one sin wherewith they are delighted till it leaue them And yet such is the blind ignorance carnall securitie and vaine presumption of such men that they will not sticke to bragge that they are sure of Gods loue and that they are elected to saluation though there bee no shew of reason whereupon they may probably ground their foolish perswasion But the truth is that whilest they continue in this damnable estate consolation it selfe can not giue vnto them any true comfort for without sanctification there is no hope of election or saluation and seeing the Lord hath elected vs that wee should be holie