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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	evil_n	sin_n	4,011	5	5.5536	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10394	Saint Pauls triumph, or cygnea illa & dulcissima cantio that swan-like and most sweet song, of that learned and faithfull seruant of God, Mr. Iohn Randall, bachelor of diuinitie: vttered by him (in an eleauen sermons, vpon the eight chapter of St. Pavl his epistle to the Romans, vers. 38.39.) lately before his death, in the time of his great and heauy affliction, and vpon the Communion-dayes, either altogether, or for the most part. And now published for the glory of God, the edification of his church and people, and the hononrable [sic] memoriall of the author, by William Holbrooke, preacher of the word of God.	Randall, John, 1570-1622.; Holbrooke, William.	1623 (1623)	STC 20678; ESTC S102568	146,192	249

was one of Sathans chiefe bolts that he shot at Iob Iob 2.4 Skin for skin and all that euer a man hath will he giue for his life These are the dangers of life and death great dangers horrible dangers well yet whosoeuer is the childe of God is in safety vnder Gods protection against all these Therefore the second point is to know how farre the children of God are in safety against all these dangers They are not exempted from any of these dangers in respect of the matter of them for so all things fall out alike to all to the iust and to the wicked Preach 9.2 There are some dangers of life and some of death and they fall alike to good and bad yea but the faithfull are in safety from the euill of all these dangers Iob 5.19 Hee will deliuer thee in sixe troubles and the euill of the seauenth shall not touch thee Troubles shall be vpon them but the euill of the troubles shall not touch them Psalm 23.4 Though I should walke in the valley of the shadow of death I will feare no euill Dauid might walke in the valley of the shadow of death as well as others but God is with him therefore he shall not feare the euill of the shadow of death And this is as much as our Sauiour prayed for and obtained for vs Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keepe them from euill and therfore this is as much as we must or can looke for But what are these euils that we are subiect to in these dangers of life and death I answere Foure euils Gods people are freed from in affliction there are foure speciall euils in the dangers of life and death which all Gods children are freed from and which all the wicked fall into The first is losse of graces the second is the hardening of the heart by sinne the third is the furtherance of eternall damnation the fourth is the reuenging hand of God First losse of graces the seeming graces of the wicked may be and vsually are lost in their troubles and dangers their seeming faith their seeming repentance and their seeming obedience Luke 8.13 In time of temptation they fall away their faith is lost but Gods children can neuer loose their graces by their afflictions they may decay in some graces and the brightnesse of them may be dimbd and their edge blunted by the extremity of their afflictions but they can neuer be vtterly depriued of them Nay so farre off are Gods children from loosing their graces by their afflictions that they are gayners in grace by them by their afflictions their sinnes and corruptions are purged and they come forth like the pure gold as Iob speakes Iob 23.10 He tryeth me but I shall come forth like the gold The second euill is the hardening of the heart in sinne the wicked are hardened by their afflictions in sinne let Pharaoh be in danger of Gods iudgements and he will harden his heart in his sinnes but let Iosiah bee in danger of Gods iudgements and his heart will melt at them and he will humble himselfe before the Lord and so Iob 23.16 For God hath softened mine heart and the Almighty hath troubled me Iobs troubles softned Iobs heart and made him to feare the Lord. Thirdly the furtherance of eternall damnation that is another euill in these dangers to the wicked the tryals which they endure here are the beginnings of hell All these fearefull passages that befell Kaine in his life Iudas in his death were the beginnings of their passage into hell and condemnation but it is contrary with Gods children in their afflictions for all their afflictions are preuentions of condemnation 1 Cor. 11.32 When we are iudged wee are chastened of the Lord because we should not be condemned with the world Yea they are furtherances vnto heauen 2 Cor. 4.17 Our light afflictions which are but for a moment cause vnto vs a farre more excellent and eternall waight of glory Looke how it was with the Israelites and the Egyptians in the red Sea so it is with the wicked and the godly in their dangers of life and death they were both in the Sea together but the Israelites they passe safe through it and the Sea was as a wall to them on the right hand and on the left and a high way to helpe them forward in their passage from Egypt towards Canaan but the Egyptians were ouerwhelmed of it and it became their graue and they sunke to hell in it So the sea of all the troubles both of life and death are matters of vtter desolation to the wicked to further their damnation But all that befall Gods children in this passage of life and death are helpes and furtherances to the heauenly Canaan matters that further their saluation The fourth and last euill in these dangers is the reuenging wrath of God and this is the euil of all euils the true cause of all the former when God afflicts the wicked hee doth it to bee reuenged of them for their sins as a wrathfull Iudge But when he afflicts his children if it be in anger it is a fatherly anger and indeed it is rather a fatherly loue and a signe of his fauour Heb. 12.6 Whom the Lord loueth he chasteneth c. Iere. 10.24 Oh Lord correct me but in iudgement not in thine anger God corrects his children but he doth it not in anger fury no that is for the wicked Lay all these together First the children of God in all their troubles loose no grace no they are gayners by them secondly they do not harden their hearts in sin no their hearts are mollified by them thirdly their afflictions are not furtherances to hell but they further them to heauen Lastly they come not as the reuenging hand of God in fury vpon them but in loue as a father corrects his child and then see and say Oh how safe are all Gods children in all their dangers both of life and death So that we see the Doctrine is cleare that all true beleeuers are in good safety vnder Gods assured protection against all dangers of life and death For proofe of this point Proofes first consider life and death together and then consider them asunder and we shall find this to be true consider them together as Rom. 14.8 Whether we liue wee liue vnto the Lord or whether we die we die vnto the Lord whether wee liue therefore or die we are the Lords The persons there spoken of are true beleeuers wee and there are two things affirmed of them First their duty to God secondly Gods protection ouer them their duty to God in the former part of the verse in life and death whether we liue that is for the time of our life we liue vnto God that is we consecrate our bodies and soules our liues and all our endeauours to Gods seruice and to his glory or

be content without the loue of God but this is but as grauell in their mouthes wanting the other they stand in slippery places and suddenly they goe downe to Hell Therefore let vs relish all things wee inioy as being sweetned with this loue of God our Wiues Children Friends Goods yea our owne liues and then when these are gone yet the loue of God whereby they were made sweet vnto vs will still remaine Let vs labour therefore for some relish of Gods loue in Iesus Christ it is hard to get it Faith onely workes it FINIS THE THIRD SERMON Vpon ROMANS 8. the two last Verses For I am perswaded or I am sure that neither Death c. THe dependence of these words with the former and the meaning of them in themselues I haue already shewed Also I cast this Scripture into this moulde shewing that the substance thereof emptied it selfe into these seauen particulars First the things implyed and that was that there is a Communion betwixt God and the faithfull in the word seperate which necessarily implyes a Coniunction with God things cannot be seperate that are not first ioyned together Secondly there is shewed the Bond of this Communion the loue of God Thirdly the Apostle shewes the ground of this loue and Communion Iesus Christ Fourthly he declares the Interest which the Faithfull haue in Christ Iesus by a tearme of neere reference our Lord. Fiftly he doth here auouch the safety of all Gods Children in the middest of all dangers and inlargeth himselfe in many particulars neither death nor life nor Angels c. Sixtly he professeth his owne confident perswasion that hee hath of this I am sure Seauenthly hee beares himselfe boldly vpon this confidence against all Commers Death life Angels c. Of the first and second points we haue spoken Now in the strength of God we are to procceede to speake of the third point and that is the ground and foundation of this loue which God beares to his Children and that is Iesus Christ Nothing is able to seperate mee from the loue of God which is in Christ Iesus The Doctrine for our Instruction is this Doctrine The ground or foundation of all Gods loue which hee beares or shewes to true Beleeuers is Christ Iesus The Doctrine is contained within the Text fully and deliuered almost in so many words for marke the words the loue of God which is in Christ Iesus As if he should say the loue that God beares to true Beleeuers in Christ Iesus is setled in him erected in him and made good vnto vs in him as hee being the ground and foundation of it The Doctrine may seeme plaine enough at the first sight and so it is yet that we may rightly and soundly comprehend it or rather be comprehended by it Explication it needes some Explication First of the names Christ Iesus Christ signifies the annointed Iesus signifies a Sauiour and wheras he is called in Scripture sometimes by the name of Christ onely and sometime by the name of Iesus onely the Apostle here ioynes them both together Christ Iesus thereby to set forth the perfection and fulnesse of Gods loue to vs in his Sonne Iesus is the name of his Person Christ the name of his Office he is called Christ respectiuely to God by whom he is annointed he is the Lords annointed and hee is called Iesus in respect of vs whom he comes to saue he is our Iesus our Sauiour Behold how compleat and perfect Gods loue to vs in Christ is Hee loues vs in his person he loues vs in his office he loues vs in his Christ and in our Iesus in his annointed and in our Sauiour How could he deuise to loue vs more then is meant and contained in these words that God loues vs in Christ Iesus Secondly we are to speake somewhat of the phrase in Christ Iesus which is to be receiued vnder a distinction for there is a difference in the actions of Gods loue to vs in his Sonne I say a difference in respect of our Sense and in respect of Gods loue it selfe Some actions of Gods loue to vs are so in Christ that they are wholly suspended on Christ and his merits are the onely procuring cause of them As for example forgiuenesse of sinnes is an action of Gods loue to vs and yet this wholly depends on Christ and his merits that his precious bloud must procure this mercy for vs from God else they will neuer be forgiuen and this and the like loue of God is both in Christ and for Christ There are some other actions of Gods loue which arise meerely and onely out of the absolute will of God without any concurrance of Christs merits As the eternall purpose of God whereby hee hath determined to chuse some men to saluation this is an action of Gods loue meerely rising out of his absolute will without Christs merits for Christ is a Mediator and all his merits are the effects of his loue not the cause of it and yet this loue though it be not for Christ yet is it in Christ too Ephes 3.11 according to the eternall purpose which hee wrought in Christ Iesus that is in regard of the execution of it for euen this eternall purpose and all the actions of Gods loue which arise from his absolute will are effected and brought to passe in and through Christ This distinction wee must here vndergoe that so God may haue his right and Christ may haue his right that we may honor the Father so as that we may also honour the Sonne and the Sonne so as that the Father may not loose his honour that so the absolutenesse of the loue of God and the Mediation of Christ may not impeach one another Thirdly we must obserue that Gods loue in this verse is called the loue of Christ in the 35. verse shewing that God not onely loues vs in Christ but that Christ loues vs too We must conceiue it thus God loues his Sonne Christ Iesus and in him all true beleeuers Christ Iesus loues God the Father and in him he loues all true beleeuers and this is the right straine of Gods loue to vs in Christ Iesus So much for explication For proofe of this point Proofes looke into these places of Scripture Mat. 3.17 This is my beloued Sonne c. Here is a Proclamation from heauen published by Gods owne mouth God the Father speakes it of his own Sonne This is my beloued Sonne c. The words intend two things First the loue of God to Christ Iesus This is my beloued Sonne that is my most dearely beloued Sonne for so it is in the originall Secondly the loue of God in his Sonne to all those that he is well pleased withall in whom I am well pleased He doth not say with whom I am well pleased as my loue staying vpon him only but in whom as my loue extending it selfe to all that are in him This loue that God beares

Testament And so in the latter Testament Rom. 8 36. For thy sake are we killed all the day long we are counted as sheepe for the slaughter there is the state of the latter Testament See how eligantly the holy Ghost in the mouth of the Prophet in the former Testament and in the mouth of the Apostle in the latter doth chaine both Churches in the same bond and condition of afflictions The Prophet saith in the person of the former Church for thy sake are we slaine all the day long c. and the Apostle in the person of the latter Church retaines it as a truth for thy sake c. No difference in their words nor no difference in their portion of afflictions And therefore when wee reade it in the former Testament know that this was the portion of Gods Church and children from the worlds beginning and when you reade it in the latter Testament know that this shall be the portion of all Gods children to the worlds end We may see this in the cloud of witnesses Hebr. 11.35 to 38. The Church in the former Testament what was their portion They were rackt and would not be deliuered they knew it was their portion Others were tryed by mockings scourgings by bonds and imprisonment they were stoned hewen asunder slaine with the sword c. What can be imagined that is not here to be vnderstood Looke to answer this in the words of the Apostle in the new Testament see how the estate of the Church is vnder that 1 Cor. 4.9 For I thinke saith he the Lord hath set forth vs the last Apostles as men appointed to death for we are made a gazing to the world to Angels and to men The Apostle makes it his owne case 2 Cor. 11.23 to 27. He was in labours aboundant in stripes aboue measure in prison plenteously in death often And so in 2 Cor. 4.8 and 2 Cor. 6.4 to the 10. And so we see the point proued by Scripture The Reasons to proue it are these First our former sinnes deserue it should be so Lam. 3.39 Reasons Why is the liuing man sorrowfull Man suffereth for his sins The Lord himselfe makes the question there and the Lord himselfe answeres it Will you know a true cause why the liuing man is sorrowfull his sinnes are the cause of it our sinnes haue pluckt all the world about our eares by our sinnes wee incense God against vs by our sins we haue incensed all the creatures against vs how can we chuse but haue many afflictions on euery side Many men in the world cry out of the multitude and greatnes of their afflictions but let vs learne a better lesson when we are in distresse let vs cry out of the greatnesse and multitude of our sinnes that deserue and haue brought these heauy and manifold afflictions vpon vs and yet we must not thinke that euery particular affliction is answerable to euery particular sinne but there is a generall reference in all and this vse we are to make of them pray that they may not be laid vpon vs in way of punishment for reuenge but for chastisement in iudgement not in wrath Reason 2 The second Reason Our continuall corruptions are the cause of it our hearts are full of corruption and therfore our liues are full of afflictions If a man be wilde and vnruly he must be kept vp as it were in a prison to keepe him in order Our afflictions are as a ward or a prison to vs to keepe vs that wee breake not forth into sin Iob 7.12 Thou keepest me in ward Iob had an vnruly heart and therefore God kept him in ward or prison that hee should not breake out into sinne with the world Paul was a deare child of God yet he had an vnru●y heart ready to be lifted vp through the aboundance of Reuelations and therefore a messenger of Sathan was sent to buffet him that so he might not be lift vp aboue measure 2 Cor. 12.7 Reason 3 Thirdly our present state and condition exposeth vs to these multitude of troubles Iohn 16.33 In the world you shall haue afflictions What is our present state in this world Is it not a pilgrimage and doe not pilgrimes and strangers finde all hard measure in their trauailes Is it not a warfare and doe not Souldiers endure all dangers and all manner of hardnesse in the field A great many of our Brethren at this day can witnesse it by wofull experience Is not our present state our seede-time and doe not Seedes-men or Husband-men endure many stormes windes and tempests and many a hard brunt before the haruest come So must wee sow here in teares that we may reape in ioy Psalme 126 5. Fourthly Sathan our enemy hee labours it and Reason 4 procures it Reuel 2.10 The Diuell shall cast some of you into prison men doe it yea but the Diuell hee procures it Luke 22.31 Our Sauiour saith to Peter Simon Simon Sathan hath desired to winnow you c. His fingers itch at Gods children to be molesting them and he is malicious and his malice is neuer at an end When he had got a commission against Iob to afflict him in his Cattell Seruants and Children this would not serue his turne but hee sues to haue a new Commission to afflict his Body too Iob 2.4.5 His malice is vnsatiable and without end hee will surely bring vpon vs all the euils he can and hee can doe much where God giues way to him else he can doe nothing and hence it is that we meete with so many tryals Lastly God giues way to Sathans malice and that Reason 5 as for many iust causes best knowne to himselfe So for these Reasons knowne to vs. First to try vs not to see what is in vs for that he knowes well enough but so to try vs as that he purge the drosse out of vs therefore it is called a winnowing Luke 22.31 and fiery tryall 1 Pet. 4 12. Secondly to humble vs nothing annoyes a Child of God more then a proud heart and nothing puls it downe and humbles it more then affl●ction Iob 33.14 16.17 God speakes once or twice and one seeth it not then hee openeth the eares of men by their corrections which he hath sealed that he might abate the pride of man Thirdly to draw vs neere and close to himselfe It is with vs as it is with little children that when they are in the field with their father they runne abroad from him in the grasse carelesly but when they see a dog or a Snake comming towards them presently they runne to their father and cry for helpe So wee runne on in the world straggling from our Father and when some affliction or other takes hold on vs we runne to our Father and cry to him for helpe as the prodigall child did when he was hunger-bitten Luk. 15. Fourthly God giues way to it that so we may magnifie his mercy truth power and wisedome in

can possibly haue in life or in death This therefore is for reproofe of many Professors that will pretend to haue faith but they care not for this assurance of faith if God giue it well and good if not they will not labour for it they thinke they haue faith enough to saue their owne soules There are diuers causes of this sinne Seauen causes why men labour not for assurance that men will not labour for this assurance of faith First some account it altogether needlesse therefore they looke not after it Will not ordinary assurance say they serue the turne Is it needlesse This is strange Can any man be too sure of his owne saluation Can we be more sure then needs of eternall life It cannot be Vsually such persons as these either liuing or dying finde the want of it and rue it to their great discomfort I haue seene the woefull experience of that which I speake and I haue obserued the righteous Iudgement of God vpon them Time will come when we shall haue more neede of it then we are aware Secondly others pretend modesty they say they dare not be so bold as to determine resolutely vpon their saluation It is Gods secret and they may not search into it I answere It is a secret indeed but yet such a secret as God reueales ordinarily to the humble and to his familiars God will say to his soule I am thy saluation and therefore this is a simple and a sinfull modesty not to be so bold as to seeke and accept that that God offers vs and bids vs seeke and take and which if we seeke we are sure to find and therefore this is a cursed modesty to say what shall I be so bold as to search into this This is somewhat like the vnprofitable seruant that hid his talent and said he was afraid to vse it Matth 25.24.25 But see what followes This wicked and sloathfull seruant must be cast into vtter darkenesse where shall bee weeping and gnashing of teeth verse 26. to 30. Thirdly others are lazy and lumpish and sluggish and loue their owne ease and therfore they will not quicken themselues to get this assurance What dost thou loue thine owne outward ease more then the greatest inward comfort of thy soule A grieuous sinne that a mans owne ease should keepe him from heauen Heauen was neuer made for any such sluggards to be receiued into it And therefore if thou doest not quicken vp thy selfe and doe thy best endeauour to looke and to labour for this assurance thou shalt be cast into Hell We see as before what became of that sloathfull seruant that would not imploy his Talent Matth 25.26 30. Cast ye that vnprofitable seruant into vtter darkenesse c. Fourthly others pretend that they haue no time at least not time enough to get it It is a long time in getting say they and you will not deny but that ordinarily it is gotten by long practise God sometimes giues it extraordinarily at an instant but ordinarily it is a long time in getting and wee haue no time to labour for it I would aske them that thus pretend want of time why God did giue them all their time Did he not doe it of purpose that thou mightst learne to know him and to beleeue in him and to obey him and to get assurance of his loue and fauour in Christ And hast thou time for all things else and not for this Hast thou time to eate and to drinke and to doe other worldly businesses yea to learne Religion too so farre as thou dost affect it and yet hast thou no time to acquaint thy selfe with the promises of God that thou maist get this assurance This thou doest not affect nor desire and therefore thou hast no time to get it If thou hadst a desire to get it and if thou didst know the comfort of it thou wouldst serue thy selfe vpon all times and seasons both Sabboth day and weeke dayes and vpon all exercises not onely spirituall but euen euery businesse thou takest in hand to helpe thee forward to get this assurance of saluation Fiftly others say it is impossible or at least very difficult to begotten they will not trouble themselues about it I answere it is not impossible to be had Iob and Dauid and Paul and others had it If it be impossible with men yet it is not impossible with God and it is the worke of God and not of man I grant it is hard and difficult to be got but so are all spirituall and heauenly things neuer thinke to come to heauen but through many difficulties Oh poore soule if thou didst know the admirable comfort and sweetnesse that this assurance will bring vnto thy soule both here and for euer thou wouldest endure and passe by all difficulties to attaine it Sixtly Others they cherish and fauour in themselues some knowne sinne and if they doe let them take this for a rule they shal neuer get this assurance the least knowne sinne cherished and fauoured in a man and assurance of saluation can neuer stand together no more then fire and water and therefore either leaue thy sinne or els thou must leaue the assurance of thy saluation This many haue proued true by experience therfore they like the Gadarens had rather leaue Christ then loose their swine so these had rather desperately loose the Assurance of their saluation then leaue their filthy sinnes and so they preferre their swynish sinne before the sweetest comfort of the soule A fearefull practise Seauenthly Others compare their faith with the faith of the ordinary sort of professors They say they see not such strong assurance in them and therefore they lift not to be singular they will stay in that they haue But first tell mee how doest thou know that others haue not such a strong assurance they may haue it for ought thou knowest and therefore to thee this is a false ground But secondly say they haue it not say that the world be destitute of it this is no excuse to thee seeing God will haue thee to haue it thou must not liue by mens examples but by Gods lawes Thirdly if thou wilt needs follow the example of men in this follow the example not of the worst but of the best as Abraham Iob Dauid Paul c. follow these for these hath God of purpose propounded and set downe in Scripture as patterns for vs to imitate euen in this grace of assurance And know that seeing all the ancient Fathers had it and it was their greatest grace therefore it is a shame for vs that we haue it not in some measure All these and such like are but gulls and delusions of Sathan to depriue men of their greatest comfort in life and death and of the strongest proppe of the kingdome of grace Let vs therefore examine our selues and see whether euery one of vs be not guilty of all or some of these and if wee be no