Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	power_n	principality_n	1,975	5	10.5828	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49761	An history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the Ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by Henry Lawrence ...; Of our communion and warre with angels	Lawrence, Henry, 1600-1664.; Milton, John, 1608-1674.	1649 (1649)	Wing L660; ESTC R12895	135,420	210

sutable and fitted to act this nature as may be seene by their effects both upon us and upon the world though wee are not so to judge of their power as the Manichees who feigned two supreame powers a good and a bad which conflicted perpetually each with other for their power falls as farre below Gods as it is above us and infinitely more Against the Rulers of the darknesse of this world Heere the Divels are described from the universall dominion they have in this world they are called the Rulers of the darknesse of this world to shewe what the Divell is conversant about all his worke is to bring in darknes and to shewe principally the seate of his Empire Hee is not the ruler of the world that is Gods Territory but of the darknes of this world the children of darknes though hee ceaseth not to interpose and excercise rule even over the children of light and within the Saints so farre as darknes possesseth them It is also called the darknesse of this world to shewe the terme of his Empire it is but in this life in another himselfe shal be subject to darknes and eternall torments Against spirituall wickednesse in high places Beza translates it spirituall malices the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirituallnes of evill and wickednesse carnall wickednesses are inferiour to spirituall wickednesses which occupieth the highest part of the soule which possesses the understanding more and are not laid out in carnall passions and concupiscences so as the Divell hath a most excelling malice Hee layes out himselfe in the excercise of and provoking us to the most spirituall wickednesses though hee is in the other also and labours to make even carnall sins as much spirituall as is possible by causing them to be acted against light and against love and engagements In high places the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza translates it in sublimi on high that is in high places your enemy hath the advantage ground hee is on high hee hath gained the hill hee is in the aire how mighty an advantage this is in a combate you knowe but it signifies in Heavenly as in the margent of your bookes which may have relation aswell to things as places and then it shewes the things about which his malicious studyes are conversant that is to take all heavenly things from us and to deprive us of what ever is heavenly And now what say you to your Antagonist heere is a dreadfull enemy formed already you have heard fables of Giants heere is a Gyant indeed great in subtilty excellent in nature mighty in power large in dominion above all eminent in ill and malice wee are apt to feare onely what wee see but invisible things are the best and worst they are the greatest as our originall sin which wee see not but by its effects and this great invisible prince that casts so many darts at us the blowes of which wee feele but consider not the hand that gives them whence comes all our mischeife I would set out this enemy a litle in his owne coulours that wee may knowe him and knowe how to deale with him wee shall surely finde him as blacke as wee can paint him the ignorance of our evills may cover them but not relieve them let us knowe him and wee shall knowe how to deale with him there is strength and might in Iesus Christ God hath but raised him up as Pharoah to make his power knowne upon him wee have weapons can reach him and an arme strong enough but wee must arme our selves but wee must use it wee shall overcome but wee must fight Put on therefore a firme courage for before all be done your enemy will appeare extreamely blacke and dreadfull and yet to comfort you greater is hee that is in you then hee that is in the world Now for a more perfect knowledge of this great enemy wee will launch a litle into that comon place of the nature of Angells yet keeping neere the Scripture and not departing from our assured rule the word of God nor intending so large a compasse of discourse as the thing will beare though the knowledge of it is of very great use in many respects but so farre forth as it may afford a full light to the discourse wee have undertaken And first how excellent soever their nature is that they are creatures there is no question though Aristotle will needs have them eternall substances a thing altogether derogatory to God who onely is eternall and therefore as the first cause must needs be the former and maker of all other things It is true that Moses doth not particularly describe their creation accommodating himselfe to the rudenesse and ignorance of that time in which hee writ and therefore particularizes onely in visible things But that they were created wee have cleare scripture for it Coloss. 1.16 For by him were all things created whether in heaven or earth visible or invisible whether they be Thrones or Dominions or Principalities or powers all things were created by him and for him Wee shall not insist heere upon the particuler titles but you see heere creation of things in heaven aswell as in earth and invisible aswell as visible so Psal. 148.5 Let them praise the name of the Lord for hee commanded and they were created What was created all that hee had named before the heavens and the Angells Hee begins with the first and most eminent peeces of creation If you aske when they were created certainely not before the created matter of the visible world for Moses saith In the beginning God created the heavens and the earth if they had bene therefore created before there should have bene a beginning of time and working before that besides it s said God wrought all his workes in sixe dayes and rested the seaventh If you aske what day they were created in all likelyhood the first day with the supreame heaven in respect of the similitude of their nature they give also another reason Job 38.7 When the morning starres sang together and all the sons of God shouted for joye because they seeme there to applaud God in the workes of his creation vizt when the highest heavens and first matter was created out of which other things was formed 2. These excellent creatures are true substances and doe really exist contrary to the opinion of the Saduces that denied Angells and Spirits that is that thought by the name of Angells was meant nothing but good or ill inspirations or motions or els the wonders and apparitions which were wrought by God but nothing is more absurd then this for First they were created therefore they were substances and not accidents in another subject 2. They are endowed with understanding and will by virtue of which they were capable of sinning and departing from the truth of obeying or standing out against God 3. From their office they appeare before God they serve God wee are commaunded to

is his essence which is the efficient finall and exemplary cause of all things so the Angells by those many universall species which are put into them by God know not onely universall but singular and particular things for as any thing is more raised and excellent so it hath its strength and power more united and is more efficatious and therefore with their understanding onely by the universall species of things put into them by God they know those things which men take in by their many sences outward and inward to wit particular and singular things But now whether the Angells know all the particular actions what ever is done said or suffered is more questionable Of those committed to their charge there is no question but to affirme so of all and all at once were to intrench to much upon Gods priviledge to whom and to no other all things are open and naked there is to much of infinity in that As for our thoughts affections and desires they know them either by revelation or externall signes For God is onely the searcher of the hearts Thou onely knowest the hearts of the children of men But they are extreamely ingenious in guessing if Phisitians by the pulse and temper can tell your affections and passions as that you are in love or take care if a wise man or an acquaintance can do any thing this way they much more First observe that in this vast compasse of the Angells knowledge and the severall kindes of it it was supernaturall knowledge that stood them in the greatest stead the other perished with them it was the beholding of the face of God that filled them and possest them that tied them fast to God that wrought effectually upon their wills the other Angells that had all the other sorts of knowledge in the largest compasse of it carried it to hell with them and the same difference of naturall and supernaturall light is seene amongst us every day why doe the poore receive the Gospell and Christ in whom are hid all the treasures of wisedome and knowledge when the wise and knowing men cast it far from them It s certain this is the greatest wisedome in the world to take Christ to make sure of another life this is wisdome and every other thing in comparison is folly but whence hath this poore man wisdome and others not but because they see nothing of God after a supernaturall way they see God in a proportion as the divells saw God before the fall there wants life there wants fire there wants a touch in what ever they see that would improove all that would render all the rest efficatious The same sermon that speakes to the reason onely of one man speakes to the heart and conscience of another It is a goodly picture to others but it wants life they looke upon it with pleasure but they will never fall in love with it They will never espouse it or as wee told you they see the circle in the dust but the beauty and proportion which is the tempting thing that they see not Pray therefore for supernaturall light that will improove all the rest and all the rest without it will but helpe to render you inexcusable and so leave you Secondly see the ground of the firmenesse of your condition in the next life you shall be as the good Angells you shall see the face of God and then you are sure your eyes nor hearts can never turne away from that vision Thirdly yee shall know what they know and as they know it whence you see what raisedned of your conditions will bee Fourthly see how exceedingly you are exposed to the knowledge of the Angells Now having considered of the knowledge of the good Angells in which a great part of their ability lies wee come to speake of their power and first upon corporall things It is certain they can doe any thing which nature can doe either mediately or immediately for example They can moove the heavens they cannot make them stand still for that is against nature they can kill men but they cannot raise them from the dead Miracles they cannot worke unlesse as Gods instruments as in the mooving of the water in the poole of Bethesda and gathering together of the dead at the day of judgement God onely doth wonderfull things Now a miracle is not that which is against the order of some particular nature for then the flinging of a stone upwards were a miracle but that is a miracle which is against the order of nature in generall as if a stone of it self should moove upward without any force or draweing So as the dividing of the Red-sea was a miracle and attributed to God onely but the killing of the first-borne was none and therefore attributed to an Angell So the standing still of the Sun was ascribed to God But the victory they got Ioshua 5.15 to the Angell Againe they doe some things immediately as the killing of the whole army of Senacherib and bringing Peter and the Apostles out of prison So they can moove all corporall things almost in an instant they can stirre tempests moove waters and windes but other things they cannot doe immediately as generation c. Nor can they do any thing as God properly in an instant and at their becke as God and Christ but either by locall motion or naturall medimus though with an inconceiveable dexterity and quicknes Lastly all this power is subjected to the will of God for so yee have it Blesse the Lord all yee Angells which are mighty in strength which do his will Psal. 103. so Thy will be done in earth as it is in heaven that is as it is done by the Angells So God sent his Angell and delivered Peter Acts 12.17 so saith Christ Could I not have asked my Father and hee would give mee 12 Legions of Angells For their power over us over our bodies it is the same which they have over other things bodily As for our outward sences they have great power over them and that either by forming new objects so in the 2. Kings 7.6 The Lord caused a sound of many horses to be heard by the army of the King of Assiria which put them to flight So the Angells tooke fiery bodies 2. Kings 6.17 The mountaines were full of horses and chariots of fire Againe they can make such a commotion of the humours within our bodies that many things may appeare without which are not They can also shut up the sences as to the men of Sodome Gen. 14. who were strucke with blindenesse As for the internall sences to wit the fancy and imagination they have also a great power over them as appeares by their appearing in dreames and visions for in sleepe our externall sences are so bound up as wee discerne nothing by them now wee being awake can by an act of our owne wills stirre up the memory of things and provoke our fancies to the apprehension of things

Angell deputed for him or whether all indifferently serve all Not to trouble you with the dispute some incline rather to the negative because they thinke it is a derogation to the goodnes of God to his people who gives them the heavenly host amongst them and to them all for their use and protection but neither doth this satisfy mee nor their answere to the places alleadged for the former opinion but before wee proceed further I affirme That it is probable that every elect hath his proper and peculiar Angell deputed as his keeper and companion yet so as extraordinarily many may be sent to his ayde for proofe of this Math. 18.10 Take heed that you despise not one of these little ones for in heaven their Angells doe alwayes behold the face of my Father which is in heaven Wherein seemes to beheld out plainely the particular guardian-ship of Angells for hee saith their Angells that is their particular Angells els hee might have said the Angells which are not onely their Angells but the Angells of all the elect with them so as hee seemes to have meant their particular Angells which were deputed to them as tutors and keepers which because it was a thing so honorable to them they ought not to be dispised the Antients were of this opinion and therefore Ierome sayes upon this place It is a great dignity of soules that every one from his nativity hath an Angell delegated for his keeper Also Acts 12.15 when the company with one accord affirmed that it was Peters Angell that knocked as a thing notorious amongst them that men had their particular Angell guardians And from this opinion amongst the Iewes arose that received and common opinion among the heathen that every one had his Angell or Genius Now no man affirmes or need affirme that upon occasion there are not more then one deputed to the service of an elect man which may satisfie them of the other opinion for many Angells carried Lazarus into Abrahams bosome and the Angell of God rejoyce over one sinner that repents Besides more Angells then one brought Lott out of Sodome As for the answere out of that place of Peter that it might be one of his Angells that lookes like an evasion nor seemes it any derogation but an honour to the saints to have their particular Angells so as wee doe not limit them to one in all cases About this there are some other questions mooved As when this Angell Guardian begins his charge whether when the child is borne or baptized or afterwards There is no reason why the beginning should depend upon Baptisme or any ordinance for the other if one would argue it there might be more question I should rather thinke that the Angells begins the execution of his charge assoone as the soule is infused for though the child be a part of the mother yet it hath a distinct being of his owne and is a person consisting of soule and body Againe some consider whether the Angell keepers doe ever leave men or no with whose Guardianship they are be trusted Certainely never totally for as our adversary the divell goes about seeking whom hee may destroy so our Angells intend their worke of preserving and keeping with all diligence But as God leaves us that affliction or sin may follow So may the Angells of God also which are his messengers and ministers they may withdrawe for a time of affliction and the like and returne againe for our advantage for the keeping of the Angells is nothing els but a certaine execution of Divine providence concerning us Now God never leaves us therefore not the Angells But they are often with us as Phisitians are with those who have filthy ulcers they stop their noses administer the medicine so doe they our vanity sins extreamely offend them as it doth God yet their obedience to God and Love to us keepes them steddily to us though in our ill waies wee are no waies pleasant to them but They shall alwayes beare us in their armes as Psal. 91. that no evill befall us The next Question as an Appendix of this is whether Provinces or Communities have their Angell Guardians or no It is very probable they have as men their particular guardians and yet the concurrence and assistance of more as they need that place of the 10. of Daniel is famous where mention is made of the Prince of the Kingdome of Persia and of the Prince of Grecia and of Michael their Prince ver 20.21 and ver 13. The Prince of the Kingdome of Persia withstood him but Michael their Prince came to helpe him Upon this place so cleare Ierome and all expositours agree that there are Angells deputed to the care and protection of Provinces Countries some other places are brought but this cleare one shall suffice The same reason also might be given for Churches which are Communities very deare unto God The fathers were of that minde and many bring those places of the Revelation to the Angell of particular Churches as of Ephesus c. which they understood of the Angell Guardian I will not dispute that but that place of 1. Cor. 11.10 might mee thinkes as probably be urged where the women were to have power over their Heads because of the Angells in which place certainly the Angells not the Ministers are meant And me thinkes it is pro ratio or an argument rather from the lesser to the greater God doth take care for oxen saith Paul then much more for Ministers So doth God give such honour to Provinces then much more to Churches which are Communities much dearer to him but I shall not enlarge this now particularly Wee will now speake of the reasons why God useth this ministry of Angells towards us If you aske in generall why God useth the ministry of Angells It is for his owne glory hee hath creatures about him fit for his service Dan. 7.10 there is a brave Court Thousand Thousands minister unto him and ten thousand times ten thousand stand before him But if you aske why God useth this Ministration and Guardianship of Angells towards us Hee doth it first to preserve that Eutaxy that good order which hee hath put into things as thicker bodies and more inferiour are managed by more subtile and powerfull So the Bodies of the Beasts by a spirit of life and irrationall spirits by rationall as Men governe Beasts so by the same reason of proportion the Angells which are invisible spirits and are all spirits have an influence upon men which are partly spirits and partly bodies Thus the Fathers all visible things are moderatedly invisible which what can it be els under God say they but the Angells and spirits of just men because things must be governed by that which is higher and purer then it self So that as God in respect of the earth and fruits of it places the Heavens next him I will heare the Heavens So in this sub-ordination Angells

evening knowledge or a day or a night knowledge They call that the morning knowledge which respects the things in its cause and that the evening knowledge which respects the things in its effects the one is a cleare knowledge the other obscure So as the morning or cleare knowledge is that by which the Angells see all things in the warde that is in the sunne by whom they were created The evening or darke knowledge is that by which they see the same things in themselves or in their owne natures As the knowledge of a line or circle by a Mathematicus description is a right knowledge in the beauty and proportion of it but the knowledge of it as made in the dust is to know it with many imperfections But the knowledge of the Angells may be distinguish't either into a naturall knowledge of which in a great measure the good and ill were partakers for so it is said that some stood in the truth and others fell from the truth Joh. 8.44 Hee was a murtherer from the beginning and abode not in the truth Therefore there was a truth and knowledge which some adhered to and some not The second is by revelation so to the Angell in Daniel was revealed the mistery of the 70 weekes so the Angell revealed to Iohn the things hee knew not before and of such things are they the messengers to the sonnes of men A third is by experience so they see the manifold wisedome of God in the Church and this is of great use to the good and evill Angells for the same way men have to grow wise they have also A fourth is a supernaturall knowledge with which the elect Angells were indued not in the creation for then it would have bene a naturall knowledge but afterwards And this answers a great objection why some Angells stood and some fell when as they all sawe God and I have formerly in another discourse affirmed that when wee shall see God face to face it will be impossible to sinne or to turne away from that vision The truth is the reprobate Angells never saw God as the elect did for the will of the good Angells would never have bene firmer if their understanding had not bene other wise enlightened for it is the light of the understanding that hath the great influence upon the will as wee see so wee effect and moove Now of the elect Angells it is said that they alwayes behold the face of the Father which of the reprobate is not said now yee know what it is to see God face to face that is to see him evidently clearely as hee is to be seene without a straitened and modificated vision which is the great happines of men You see now what kinde of knowledge the Angells have the last of which namely supernaturall was peculiar to the elect Angells and stood them in such steade as it kept them from falling away when others fell to their owne perdition If you aske mee how or in what manner the Angells know Wee must consider how wee our selves know wee know a thing as wee see it for the eye of the body hath a kinde of resemblance to the eye of the minde now to seeing there is required first a power of seeing in the eye Secondly a light through which wee see if the eye be blinde or there be a hurt or wound in it that there be not a facultie of seeing you see not though you have light and there must be light aswell as an eye or you see not neither Thirdly the species or image of the thing you see this altogether makes vision So in the understanding there is in like manner the power of the understanding by which wee are made able to judge then a light by which the minde is enlightened to perceive its object and then the species or image of the thing out of the understanding by which the thing is made present to the understanding The two first are common to us with the Angells to wit the power of knowing and the light by which wee know they know more but the way is the same The question is onely of the last whether they understand as wee by species or images received from things or otherwise It is certaine they know not all things by their owne essence as God doth for God containes all things in himselfe and is himselfe the likenes and copie of all other things and therefore knowing himselfe as hee doth most perfectly hee knowes every thing els of which hee is the copie Something 's they know by their owne essence as the eye sees the light by it self not by any image of it so the Angells know themselves by their owne essence but of things without them they know them by species and representations not which they take of from the things but such as are put into them by God Wee take of the image of God first by our outward sences as the eye takes of the image of what ever it sees then by our fancy and lastly wee forme a kinde of intelligible species sutable and proportionable to the things wee would know But the Angells which have not either outward or inward sences have not this way of knowing things and therefore know them by species put into them by God One thing more is considerable that is whether the Angells know by reasoning and dividing and compounding as wee know by drawing consequences from principles already acknowledged It is certaine they apprehend things quickly as appeares by the comparison of a learned and wise man with one who is not give a wise man any ground or principle hee will make out of that many conclusions So in matters of numbring and account an accountant will tell you that in a quarter of an hower that another would be a day about And though they doe know things by the effects and by reasoning yet it is with that quicknesse and certainty that our greatest understanding is darknesse to it Another question is whether the Angells know particular things and what ever is done heere First it is granted that they know one another so as there is no Angell in heaven which is not knowne by his fellow Without which they would not enjoy one another and so not be lesse happy Even as wee shall know the enumerable company of Angells and the spirits of just men nor is there any Divell in the ayre or seas or under the earth which the good Angells know not for how could they els resist them on our behalfe Secondly it must needs be granted that the good Angells know not onely the severall kindes and species of things the humane nature and all the kindes of creatures in heaven and earth and sea with their properties and natures perfectly and exactly for men in a great part know these things how much more powers so much superiour but also they know particular things that as God knowes all things by one image and likenes which

divinity of Christ or the humanity of Christ or his office to wit that hee can contribute all things necessary to salvation that his merits his works alone are enough And in this respect Christ accused the Iewes you are the sonnes of your father the Divell which stood not in the truth no more will you sayes hee but you lye as hee did Now what was their lye the very same that Christ was not the Sonne of God the Saviour of the world and so the truth in which they would not rest was the truth of the Gospell which their father the Divell abode not in and this is that truth which ever since hath beene the ground of the conflict betweene the good and evill Angells and betweene the Divells and the Saints of God See and tremble at the quicke worke that God made 2. Peter 2.4 God spared not the Angells that sinned but cast them into Hell hee might have dealt so with us the wages of sin is death How come wee then to live how comes it that wee are on this side hell whither sin would presently have hurryed us thanke God and Christ for it Secondly honour love and beleeve the Gospell that is the truth the great truth let up God and Christ greatly in it beleeve strongly trust not to your righteousnes Let not your sinnes stand in your way this cost the Divells eternall condemnation this is the truth they stood not in this is the thing they most of all oppose Therefore worke what you will so you beleeve not they care not unbeliefe is virtually all ill therefore fight especially against that Thirdly feare sins against great and strong light the Divells abode not in the truth that truth they forsooke was exceeding great it was truth with a witnesse exceeding evident and apparent therefore it carried them into the lowest sinke of sin which is a deadly hatred of God and all goodnes and all his creatures which ariseth much from the light they fell from like to this fall of theirs is the sin against the holy Ghost Having seene their sin wee come to their punishment which in many respects is necessary for us to know in order to this subject as wee shall see The place of their punishment seemes to admit of a double consideration either that of their ultimate punishment after the day of judgment or that for the present This distinction is gathered out of severall places especially that of Iude That everlasting fire which Christ speakes of Math. 25.41 The common residence of the Damned and Divells seemes rather to be prepared for them then possessed already by the Divell and his Angells The same may be understood of that utter darknes where shal be weeping wayling and gnashing of teeth Math. 8.12 This seemes to be the most abject vildest and remote of all the rest There is the same reason of opposites The Saints shall shine as the Sun in the glory of their Father And as the favour of God is called the light of his countenance and the Saints are said to be in light so the wicked and Divells to be cast into utter darknesse Againe as the holy Angells and Saints are in the highst heavens with God and Christ so the Divell and reprobates shal be in the most remote place from all these furthest from God and all good and light and comfort Between you and us there is a great gulfe Luk. 16.26 This place may be either neere the Center of the earth or in the depths of the great waters that is most remote from the highst heavens and this appeares by that place Luk. 8.31 Where the Di●ells besought Christ that hee would not command them to goe into the depths as apprehending that eternall judgement to which they were destin'd and having it ever in their eye to astonish them and dread them therefore they were affraid of Christ and besought him not to torment them before their time But for the present according to that in Peter 2. Pet. 2.4 the Angells that sinned are cast downe into hell as wee translate it not intending by that the place of their ultimate punishment for hee saies they are reserved in chaines till the judgement of the last day as malefactours that indure a good piece of their punishment by the hardnes of their prisons but the place of their present abode is either in the aire waters or under the earth as Eph. 2.2 they are called the Prince of the power of the aire and in that place of Math. they besought Christ they might possesse the swine And they carried them into the waters the place of their abode Some also live on the earth and under the earth from whence they make their dreadfull apparitions as hee that came up in the likenesse of Samuel Next wee come to consider that place of Iude 6. I will not comment upon it because I bring it but as a proofe The Apostle saith heere the Angells are reserved in everlasting chaines under darknes untill the judgement of the great day By these chaines Divines understand besides their guilt which bindes them over to punishment the divine power bridling and determining the Angelicall strength either intelectuall or operative so as they are not masters of their abilityes but are bound up and restrained they have not liberty of acting which the good Angells have though God permit them to do much and they are called everlasting chaines because though by them they shal be reserved to judgement yet these chaines shall shackle and binde them for ever By these words under darknes is meant as before the absence of the light of Gods countenance and also in darke obscure places This distinction of a double condition of the evill Angells till judgement and after judgement is necessary to be knowne in respect of the subject in hand because if they were in their tearme already and utmost place they would have nothing to doe with men in regard of tempting not with men of this world because they would be secluded hence nor with the damned because they in respect of their condition are already obstinated in ill nor in all reason do they punish them in hell for wee finde no peculier ministery which the Divell hath over them in hell but they goe thither to be tormented with the Divell and his Angells rather then by them as wee finde nothing of the ministery of the good Angells in heaven to us therefore the knowledge of this is necessary to us that wee may know they are heere with us not in their place and tearme and that the Minister about us and are very active concerning us which in utter darknes and everlasting fire they will have little leasure to doe Let us consider this a little that the whole universe of rationall creatures are under chaines and bonds in order to an eternall state this will have an influence into our practice Of the Angells wee have spoke already you see how and where