Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	apostle_n	death_n	destroy_v	1,140	5	7.8175	4	false

Text snippets containing the quad

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

neither in death nor in life shall any thing seperate vs saith the Apostle therefore nothing can Yea but yet wee may be ouermatched with mighty enemies which are too strong for vs as Angels Principalities Powers the Apostle continues his resolution that God is infinitely more strong and mighty to saue vs then all our enemies are to destroy vs and therefore saith nor Angels nor Principalities nor Powers shall euer preuaile against vs Yea but though our present state be good enough yet things to come are vncertaine We know not yet how hardly we may be bestead hereafter vpon our death-beds c. But saith the Apostle all shall be well then too our God is not a God a farre off but at hand too our louing God is not onely for the time present but for the time to come euen for all eternity his loue neuer changeth And therefore as our state is good for the present so it is for the time to come God hath secured vs for that too neither things present nor things to come Yea but there is a great height aboue vs we may bee snatched vp of that and a great depth below vs wee may be swallowed vp of that No saith the Apostle our God that loues vs rules in all things both in the highest heights and in the lowest depths that are and therefore it is neither the height of Heauen nor the depth of Hell that can separate vs Yea but there are infinite Creatures in the world and wee know not what mischiefe they may doe vs but saith the Apostle they are but Creatures and therefore in the hands and disposing of God their Creator who is our louing Father in Christ Iesus and therefore not any one of them can nor all of them together shall be able to separate vs c. Now secondly of his protestation I am perswaded or I am sure of it It is not a bare conceit but a full perswasion in me I doe not goe by thinkings and guessings but vpon a sure ground I am sure of it and here I make it knowne to all the world bee it knowne to the faithfull for their comfort and reioycing be it knowne to the wicked for their terrour and astonishment be it knowne to the Angels in heauen and be it knowne to the Diuels in hell that I am perswaded that I am confident in it that neither death nor life c. Oh Paul great was thy faith Oh thou beleeuing Man or Woman whatsoeuer thou art labour and striue thou to get this perswasion into thy heart and if thou canst not get this full perswasion which was in the Apostle yet labour to be a true Beleeuer make sure worke for that and then Paul doth here assure thee as himselfe that neither death nor life c shall euer be able to separate thee from the loue of God in Christ Iesus for Paul doth not speake this onely in particular of himselfe but of vs putting it the case of euery beleeuing Man and Woman He saith not nothing can separate mee but vs that is all the faithfull and surely hee had the Spirit and could not be deceiued and therefore what was his case is ours I am sure not any thing can seperate me and I am sure not any thing shall seperate them whosoeuer they be that haue sauing faith For I am perswaded saith the Apostle that neither death nor life nor Angels c. shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Now for my more orderly proceeding and your better vnderstanding I will cast this Scripture into this mould The whole substance of the Text doth spend and empty it selfe into these seauen particulars First is a matter of Implication and that is that there is a Communion or Coniunction betwixt God and the faithfull Separation presupposeth Coniunction when the Apostle saith nothing can separate vs from God it is necessarily implyed that there is a Coniunction betwixt God and vs for things that were neuer ioyned together cannot be said to be separated one from the other Then secondly he expresseth the Bond of this Coniunction and that is the loue of God Thirdly he shewes the ground and foundation of this Bond and Coniunction and that is Christ Iesus our Lord. Fourthly he declares a speciall Interest that the faithfull haue in Christ Iesus by a note of neere and speciall reference betwixt Christ and the faithfull our Lord. Fiftly the Apostle auoucheth the certainty of the safety of Gods Children amidst all dangers nothing can separate vs and this hee enlargeth in many particular dangers euen the greatest that can be imagined Death life c. Sixtly he protests his Confidence which hee hath concerning this their safety as being the vndoubted truth of God I am perswaded or I am sure c. Seauenthly he beares vp himselfe boldly vpon this assurance against all afflictions and dangers that euer did or euer could befall him for this is the maine drift of this whole discourse being propounded by way of a Reason for I am sure Why doth he insult ouer all these Because hee is sure and bold against them all Now to the particulars Doct. and first for the matter of Implication The Doctrine is this All true beleeuers are ioyned to God in Christ and haue a gracious and an holy and spirituall Communion and fellowship with him The point is but implyed here and therefore I must not be very large in it but yet because it is so implyed as being one speciall meanes of our standing fast in the state of Grace it must not be left vntoucht nor yet too sparingly handled It is a Doctrine hard to be vnderstood and I dare say it passeth the capacity of man to vnderstand it in the perfection of it I say it is hard to be vnderstood but it is harder to be beleeued but hardest of all to be practised we will speake somewhat of it therefore first by way of Explication that so we may the better vnderstand it secondly somewhat by way of Confirmation that we may the better beleeue it thirdly somewhat by way of Application that wee may the better practise it First for Explication Explication there is a twofold Communion with God one generall the other speciall the generall is common to all the Creatures all haue communion with God they in him and he in them they in him as their Creator he in them as his Creatures And this communion they haue with God in Christ too who is the first begotten of euery Creature and in him all things consist Colos 1.15.17 as if he should say Christ hath Communion with God for hee is the Image of the inuisible God the Creatures haue communion with Christ for hee is the first begotten of euery Creature and in him all consist and so consequently all the Creatures haue some kinde of Communion with God The speciall Communion is twofold either that Communion which the Angels haue

Secondly how it doth sute with the present purpose of the Apostle First of the Title Our Lord or the Lord of the faithfull or the Lord ouer his Church Christ is our Lord A Lord is a name both of honour and also of authority and power therefore when the Apostle saith Christ Iesus our Lord we must vnderstand that he is the owner and also the guider and ruler of the faithfull hee gouernes vs by his lawes and guides vs by his Spirit and keepes vs in his protection and imployes vs in his seruice The Lordship of Iesus Christ ouer the Church or ouer the faithfull is to be conceiued vnder these termes First that he is our speciall Lord secondly that he is our spirituall Lord thirdly that he is our sauing Lord and fourthly that he is our absolute and onely Lord. First Christ is our speciall Lord God the Father and God the holy Ghost as well as God the Sonne is our Lord and yet there is but one Lord as there is but one God but this is in a generall sence But Christ is our Lord not onely in respect of the Godhead as the other persons are but in a speciall manner as hee is our Mediator Acts 2.36 God hath made him both Lord and Christ that is God hath put this office and honour vpon him God hath appointed him to be our Lord in a special manner as he is our Mediator Secondly he is our spirituall Lord he is not the Lord of our bodies onely but of our soules and our consciences and this Lordship which he hath ouer vs he exerciseth not in any worldly state or outward pompe but in a spirituall state as a heauenly Lord Iohn 18.36 My Kingdome is not of this world as who should say I am a King but not an earthly King a Lord but not a worldly Lord but I am a spirituall King and a heauenly Lord. Thirdly hee is our sauing Lord he is the Lord of the whole world of the wicked as well as of the faithfull in a generall sence but to them he is a destroying Lord to vs hee is a sauing Lord 2 Pet. 2.18 Last and grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ Christ is so our Lord as he is also our Sauiour and that not onely with a temporall saluation to saue vs temporally for so as the Prophet speakes hee saues both man and beast but as our eternall Sauiour to giue vs euerlasting saluation both in grace and glory Fourthly he is our absolute and onely Lord ruling vs meerely by his owne will freeing vs from all forraigne powers and authority whatsoeuer If any creature haue any Lordship or authority ouer vs as Kings Princes Magistrates Parents and Ministers haue it is as subordinate to our Lord Iesus Christ And whatsoeuer they doe to vs they must doe it as vnder him and whatsoeuer we do to them we must doe it as vnto Christ Col. 3.23.24 Whatsoeuer ye doe doe it heartily as vnto the Lord and not men knowing that of the Lord ye shall receiue the reward for yee serue the Lord Christ It is in him and by him that they rule ouer vs and it is in him and for him that we doe seruice to them for so is the rule in that place The second point for Explication is how this Title sutes here with the present purpose of the Apostle Surely it sutes very fitly with it for it is a point very materiall to the cause in hand that is to proue the stability of the faithfull in the state of grace For some happily might obiect and say What if the loue of God be set vpon vs in Christ how come wee to fare the better for it Yes saith the Apostle the same Christ in whom God loues vs is himselfe our Lord and we are his seruants therfore his care respect for vs is such that looke whatsoeuer loue God doth intend and beare to vs in him himselfe being our Lord will faithfully mannage the same at all times for our best safety and greatest good The Apostle had named mighty aduersaries as Death Life Angels c. and for our better encouragement against them all hee sets out our Captaine and deliuerer in a high and glorious title He is a Lord and therefore farre aboue all our enemies he is our Lord and therefore can and will deliuer vs from them all Proofes We come to the proofes There is nothing more frequent in the new Testament then this that Iesus Christ is called our Lord and no maruell for this is the very summe of the Gospel the Apostle makes it to be so Rom. 1.1.3 Paul an Apostle of Iesus Christ called to be an Apostle put a part to preach the Gospel of God Concerning his Sonne Iesus Christ our Lord. I will onely serue my selfe vpon such places of Scripture where Christ is called our Lord in some speciall significancy that is with some speciall reference to some notable worke whereby he hath shewed himselfe to be our Lord. 1 Cor. 8.6 Vnto vs there is but one God euen that Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him Hee had shewed before that there are many Gods and many Lords to others but to vs that is to the faithful there is but one God Father one Lord Iesus Christ Mark how significantly the Apostle applies this Title Lord to Iesus Christ in respect of the Soueraigne Lordly power he hath ouer all things especially ouer the faithfull Christ Iesus hath supreame authoritie ouer all things all things are by him and we by him and therefore he is our Lord and our onely Lord we haue but one Lord. Rom. 7.25 I thanke God through Iesus Christ our Lord. The Apostle had complained before of the bitter combate which he felt within himselfe betwixt the flesh and the spirit and finding himselfe ouer-matched with the lusts of the flesh in the 24. verse hee cryes out for helpe Oh wretched man that I am who shall deliuer mee and presently he thinkes vpon Iesus Christ our Lord and vpon him he sets downe his rest I thanke God through Iesus Christ our Lord as if he should say it is Iesus Christ our Lord that hath appointed me to this combate It is Iesus Christ our Lord that giues me strength in the combate and it is Iesus Christ our Lord that in due time will deliuer me and giue me victory in this combate though I be ouermatched with these enemies yet he will ouermatch them Who should a man flie to in his distresse but to his Lord So the Apostle here flyes to Christ Iesus as to his Lord 1 Cor. 15.57 Thanks be vnto God who hath giue vs victory through our Lord Iesus Christ The Apostle speakes there of Christ and of his Resurrection from the dead whereby he hath ouercome death not for himselfe onely but for the faithfull and in that

sinne therefore resolue deliberately rather to be drawne in pieces then to be drawne to sinne againe Fourthly wee must make our resolutions in confidence of Gods promises and empty our selues of all power to doe any thing as of our selues Lastly wee must goe to God by prayer for his Spirit that he may frame thy resolutions within thee Say Lord thou hast giuen mee these good resolutions let thy Spirit worke and confirme them in my heart and then they shall stand sure and if we can preuaile with God by prayer to frame these resolutions in our hearts they shall be sure to stand Thirdly that we may be established in grace and perseuere therein wee must daily rippe vp our hearts and our reines before God wee must discouer our sinnes and corruptions and infirmities and wants to God Psal 16.8 I haue set the Lord euer before me because he is at my right hand I shall neuer be moued The way to keepe vs from falling is to walke openly and nakedly before the Lord without dissembling reseruations circumloquutions neuer bee either afraid or ashamed to tell GOD what thou wantest for so much as thou failest in making thy selfe throughly knowne to GOD so much thou euer giuest thy selfe to fall away from grace Fourthly to preserue vs from falling from grace we must watch continually ouer our owne hearts that we doe not fall Matth. 26.41 Our Sauiour prescribes it of purpose as a preseruation from falling Thy heart is deceitfull aboue all things watch thy heart therefore at euery turne lest it fall away But alasse what will our watchfulnesse doe Yes it is very effectuall when it is ioyned with prayer Watch to keepe thy selfe and pray to God to keepe thee and thou shalt be well kept Bring God vnto thy watch by thy prayer and then though thou be heauy and sleepy yet hee neuer slumbers nor sleepes he will surely keepe thee Fiftly if thou beest fallen rise vp againe without delay sleepe not till thou recouer thy selfe Reu. 2.5 Remember from whence thou art fallen and repent Hast thou sinned oh what hast thou done Get thee to God humble thy selfe before him confesse and bewaile thy sinnes with a broken heart take hold on the promise of grace in Christ renew thy vow and promise to God and see thou performe it to be more careful for euer after and this do speedily It is a great aduantage that sinne gets of vs by resting in vs like a sore that is let alone it festers and is harder to be cured Sixtly if we will hold out in the estate of grace we must labour to be constant in all duties of Rel●gion in hearing the Word meditating conferring practising it in receiuing the Sacraments in companying with the godly and this we must do not in formality and for fashion or custome that is the very moath that eates out the life of all godlines when we think if the duty be done all is well no matter how but this makes a foule bracke in the estate of grace but let vs not do these things for custome or formality sake but let vs see that the life and power of godlinesse be in vs in the performance of them Lastly let vs be sure we be alwaies going forward for surely our not going forward is some degree or beginning of going backward Phil. 3.13 We must forget those things which are behinde and reach forward to those things which are before Labour to weaken thy sinnes and to strengthen thy graces and to be more frequent in good duties and so shall we goe forwards and not fall away And now we come to the Lords Supper let vs not be content to receiue it in the Elements but let vs see that the life and power of it be in our hearts and then they shall be a powerfull meanes to keepe and helpe forward the beleeuing Soule in the state of grace Here the promise of God is sealed vnto vs for the forgiuenesse of our sinnes and here we binde our selues to God for new obedience and here we eate Christs flesh and drinke his bloud after a spirituall manner and so shall neuer dye saith our Sauiour but liue for euer And so this Sacrament is a powerfull meanes to confirme vs in this Doctrine that the hould that the faithfull haue in the loue of God through Iesus Christ is a sure hould c. FINIS THE SIXTH SERMON Vpon ROMANS 8. the two last Verses For I am perswaded that neither Death nor life c. AS God hath beene pleased to giue strength and opportunity we haue proceeded in the handling of this Scripture to these fiue points the first is contained in the Text by way of Intimation namely that there is a neere Communion betwixt God and all the faithfull in Iesus Christ intended in the word seperation Secondly we haue spoken of the Bond of this Communion which is the loue of God Thirdly we haue shewed both the ground of this Communion and of the Bond of it and that is Iesus Christ Fourthly we haue shewed the neere reference that is betwixt Christ and the faithfull hee is our Lord and we are his Subiects and Seruants Fiftly we haue shewed the safety of all the faithfull in the midst of all dangers which the Apostle auoucheth here That neither death nor life c. shall seperate vs from the loue of God the Children of God are and shall be in the loue of God let their enemies doe what they can Now we come to speake of the sixt point and that is the confident perswasion which the Apostle hath concerning this heauenly truth I am sure hee is sure of it First I will propound the Doctrine in that the Apostle saith I am perswaded or I am sure that all the faithfull shall continue in the loue of God without seperation the obseruation is this Doctrine Gods Children all true Beleeuers may and ought to haue a confident perswasion in themselues of their owne certainty and continuance in the state of grace and saluation for howsoeuer the perswasion here spoken of is a personall and a particular perswasion of Paul I am perswaded yet the matter which he is peswaded of is generall to all beleeuers I am perswaded saith he that nothing shall seperate vs and therefore the estate of all true beleeuers being in it selfe as firme and sure as Pauls was then their assurance must be in some measure answerable to his To set the Doctrine right that we may receiue it in the truth of the Apostles intendment and apply it to our selues rightly against despaire and yet without presumption Doctrine cleared for such exceptions as seeme to lye in the Text. we are first to cleare it of some exceptions and then to bound it within certaine bounds or limmits First of the exceptions I doe not meane such exceptions as are made against the Doctrine it selfe for of them we shall speake in the vses but of such as are made against this Scripture

that all these wicked fiends shall never bee able to seperate vs from the loue of God in Christ Iesus and therefore there is no cause why the weakest beleeuing soule here present should be daunted at the hearing of this argument Let vs therefore proceed in the strength of God and in the name of our Lord Iesus Christ and in the grace and comfort and direction of his holy spirit and in the light and direction of Gods word and we shall finde an heauenly light arise vnto vs out of this hellish darknesse The generall Doctrine concerning all Angels good and bad was the last time propounded which being applyed to this particular ariseth naturally thus Doctrine That howsoeuer it bee that euill Angells are mighty workers and great in power and doe maliciously bend all the power they haue against true beleeuers to make this separation of them from the loue of God in Christ yet notwithstanding not all the euill Angels with all their power and malice or all that they can doe shall euer be able to separate all nor any one true beleeuer from the loue of God which is in Christ Iesus our Lord. For the opening of this Doctrine I will propound these foure particulars wherein I shall lay open the whole nature of the poynt The first particular is what these euill Angels are The second how these euill Angels are fitted against vs Thirdly how they seeke to annoy vs And lastly how farre they may endanger vs. For first wee must know our enemies what they are and secondly we must know their prouision how they are fitted against vs and then thirdly we must know their courses how they may annoy vs and lastly we must know the euent and issue how farre they may endanger vs These being knowne the Doctrine shall be well and plainly vnderstood First We must know what these euill Angels are Explication in foure things concerning the euill Angells The euill Angels are those that left their first estate and are become vtter enemies to God and to man and to all the creatures especially to Iesus Christ and to Gods children and to all matter of grace and goodnesse First that they are such as left their first estate we may see in Iude 6. Secondly they are enemies for hence they haue their name Sathan and there is no name more commonly giuen them both in the Olde and New Testament then this name Sathan which signifieth an enemy And howsoeuer this name in the Scripture seemes sometime to poynt out the chiefe of Diuels yet it doth appeare that it is applyed in Scripture to all Diuels Math. 12.26 If Sathan cast out Sathan which is not meant of the Prince of Diuels as if the Prince should cast out the Prince but it is meant of all the Diuels if they should be one against another then how should their Kingdome stand They are enemies and they are vtter enemies deadly enemies and that first to God dishonouring him accusing him blaspheming him opposing against him to the vttermost of their power Secondly they are enemies to man they murthered vs all with one blow in the loynes of Adam and not content with that they still follow the blow and pursue mankinde with deadly hatred Thirdly they are enemies to all the Creatures seeking and working daily as much as in them lyes the vtter ruine and confusion of the whole frame and order of nature in the Sea in the winde and in the aire and in all places Fourthly they are speciall enemies to Iesus Christ this is that that galls these euill spirits that IESVS CHRIST the mediatour betwixt God and man comes to reconcile God to man and to deliuer man out of the power of these hellish spirits yea and that hee doth vtterly destroy and vanquish these euill spirits and all that take part with them euen all the powers or darknesse here is their edge and stomacke this heauenly person Iesus Christ in this heauenly office of the Mediatour is the principall obiect of all their hellish spight They fought against him by themselues and by their instruments all his life and at his death they layd on load and did bend and muster-vp all their forces and spit out all their venome against him Fiftly they are enemies to Gods children they are also a great eye-sore to Sathan they cannot endure them and it is hard to say whether Sathan hate our heauenly Father more for our sakes or whether he hate vs the more for our heauenly Fathers sake howsoeuer the Diuell is our aduersary in a specially manner 1 Pet. 5.8 Your aduersary the Diuell saith the Apostle he is a generall accuser accusing man to God and God to man but he is the speciall accuser of the brethren Lastly he is an enemy to all grace and goodnesse he hinders it he slanders it he hates it he suppresseth it with all his power hee knowes that if grace and goodnesse stand he must fall and therefore he labours to ouerthrow all grace and goodnesse that he may stand See this in one of his Impes Acts 13.10 Elymas the Sorcerer Oh childe of the Diuell saith the Apostle to him enemy to all righteousnesse c. If it be so with the Children that they are enemies to all goodnesse much more is it so with their father the Diuell So we see what these euill Angels are Secondly Let vs see how they are fitted against vs 2. In nine things concerning them for this is needfull to be knowne that so we may prouide against them They haue many aduantages whereby they are fitted against vs first they are very many secondly they are very strong thirdly they are very malicious fourthly they are very subtle fiftly they are very actiue and nimble sixtly they are very busie seauenthly they are very wel appointed eightly they are very well experienced and lastly they are very dangerous First They are very many Marke 5.9 One man was possest of a legion of Diuels now a legion containes sixe thousand what so many Diuels in one poore man how many thinke you are then in all the world Any one Diuell is too hard for any one man oh how hard then is that poore soule bested that is assaulted with many Diuels This is the case not of some of vs onely but of all of vs if we vnderstand our case aright Secondly As they are very many so they are very strong and therefore they are set out in Scripture vnder the similitudes of a strong man Luke 11.21 When a strong man armed keepeth the pallace c. and so of a strong beast yea the strongest of all Beasts a Lyon 1 Pet. 5.8 Your aduersary the diuell as a roaring Lyon c. and the hould which they haue in the heart of an vnregenerate man is said to be a strong hould 2 Cor. 10.4 they are very strong in getting the prey it shall escape them hard but they will seize vpon vs and they are very strong in keeping the prey when

many respects I haue beene mooued to Dedicate to you Mr. Doctor and to you the rest of my louing friends for three reasons First because I conceiue that it doth more properly belong vnto you then to any other for to whom should it belong if not to you Mr. Doctor who succeed the Author of it in his pastorall charge whereby you may see how with what kinde of nourishment he fed his now your people And to what people doth it more properly belong then to you my louing friends for whom it was first conceiued studyed penned and preached Secondly that I might manifest my intire loue and hearty wel-wishing to you all amongst whom I haue exercised my Ministery for the space of nine yeares last past and still doe by the mercy of God Thirdly that I might bee a meanes of further knitting and continuing you in vnfained loue one towards another by ioyning you together in this Dedication of this worke whom God hath by his speciall prouidence ioyned together in that neere band of relation of Pastor and people That this may be and that you and all others to whom this Treatise shall come may gaine as much spirituall good as the Author in studying penning and preaching and I in publishing desire I doe and will pray to him that is the God of loue and the giuer of all good things and that through him who is the Sonne of his loue and the meanes and way of all good things to vs euen the Lord Iesus In whom I am yours in the seruice of the Lord William Holbrooke To the Christian Reader VNderstand Christian Reader that these following Sermons were giuen by the Author as they were written by his owne hand to his louing friend Mr. Edward Misselden Merchant who most Christianly and willingly vpon the first motion deliuered them vnto me and condiscended to the publishing of them knowing that bonum quo communius eo melius a good thing the more common it is the better it is for which thou art much beholding to him for by this meanes thou hast these Sermons as they were penned and preached by the Author without addition or detraction Reade and meditate throughly vpon them thou shalt not I assure thee repent thee of thy labour for thou shalt finde therein much deepe and necessary heauenly doctrine and through Gods blessing be furnished with armour of proofe against all dangers and troubles whatsoeuer that are vpon thee or may befall thee in this life Be thankefull to God for this and all meanes of thy spirituall good which he affordeth thee and forget not to pray for him who forgetteth not to pray for thee and the whole Church of God and who will euer bee thine in the seruice of the Lord William Holbrooke SAINT PAVLS TRIVMPHES OR The SAINTS Coniunction with GOD and support in TROVBLES In the 116. Psalme verse 10. the Prophet Dauid speakes thus of himselfe I beleeued and therefore did I speake In imitation of the practise of the Prophet the Apostle Paul 2 Cor. 4.13 takes vp the very same speech We also beleeue saith hee and therefore wee speake And in imitation of that practise both of the Prophet and of the Apostle I am now come here to speake as God shall enable me that which God hath enabled me to beleeue I beleeue that which I speake and I speake that which I beleeue and because I beleeue it therefore I speake it And what is that which I beleeue and speake Euen the very same matter and words which the Apostle Paul beleeued and spake in the depth of his Afflictions THE FIRST SERMON ROMANS Chap. 8. Vers 38.39 For I am perswaded or I am sure that neither Death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. FOr I am perswaded or I am sure c. It being the ordinary portion of all Gods children to suffer many afflictions in this life It was therefore the ordinary practise of the Apostles to minister comfort and consolation to all Gods children against all their sufferings Thus the Apostle here in this place to comfort himselfe and the faithfull against all afflictions propounds two considerations First what the afflictions are that may befall Gods children Secondly what harme they can doe them And this he doth from the 35. verse First what the afflictions are that Gods children are subiect to in this life and they are of all sorts sore and heauy Tribulation Distresse Persecution Famine Nakednesse Perill Sword c. Secondly what harme can they doe to Gods children He doth not exempt vs from any bodily dangers for therein wee are as other men but they cannot endanger our spirituall estate to depriue vs of that they cannot seperate vs from the loue of God which is in Christ Iesus our Lord for so the question intends verse 35. Who shall seperate vs from the loue of Christ shal Tribulation or Distresse As who should say nothing can No they are so farre from doing vs harme in our spirituall estate as that contrariwise we are much the better for them in that kinde In all these things wee are conquerors and more then conquerors through him that loued vs verse 37. And hereupon the Apostle growes to a peremptory resolution and determines the matter clearely both on his owne part and on the part of all the faithfull That neither life nor death nor Angels nor Principalities c. shall euer seperate vs from the loue of God which is in Christ Iesus our Lord verse 38.39 The parts of this Scripture are two First the Apostles resolution that neither life nor death c. shall euer seperate him from the loue of God Secondly his protestation of this his resolution I am perswaded or I am sure of it First the Apostles resolution that nothing shall seperate him c. The substance and effect whereof is this that true beleeuers can neuer fall away vtterly from grace which he expresseth in these termes that nothing can seperate vs c. So long as God loues vs we can neuer vtterly fall away from grace But God loues vs alwayes nothing can seperate vs from his loue Therefore we can neuer vtterly fall away from grace And that he might not seeme to speake vnaduisedly or rashly he knowes not what therefore he casts vp his reckoning before-hand as the wise King doth before he vndertakes War Luke 14.31 So doth the Apostle foresee and set before his eies all the causes dangers of falling away that may be thought of then heartens himselfe against them all against death against life against Angels c. and against all commers neuer shall any thing seperate vs from the loue of God neither death nor life saith the Apostle What danger soeuer befals vs it befals vs either in our life or in our death but

from whence the Doctrine is raised The first exception is this the word here translated I am perswaded or sure doth not alwaies in Scripture signifie such a confident perswasion as we heare speake of it signifies indeed a probable or hopefull opinion not a confident perswasion as for instance Rom. 15.14 I my selfe am also perswaded of you my Brethren that ye are full of goodnesse and filled with all knowledge c. Is this a confident perswasion The Apostle knew not their hearts and therefore could not be confidently perswaded of this it was onely a probable and hopefull opinion say they and so that in 2 Tim. 1.5 I call to remembrance the vnfained faith that is in thee which dwelt first in thy Grand-mother Lois and in thy Mother Eunice and I am perswaded that it dwelleth in thee also To this exception I answere that it is true that these places are to be vnderstood of a hopefull or charitable or probable perswasion and so the word may sometime signifie and yet in these places Paul might speake by speciall reuelation but wee will not stand vpon that But yet it is as true sometime this word signifies a certaine knowledge and a confident perswasion as Rom. 14.14 I know and am perswaded through the Lord Iesus that there is nothing vncleane of it selfe c. Here is a confident perswasion and so in the 2 Tim. 1.12 For I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him against that day Here is a confident perswasion because it is ioyned with certaine knowledge and therefore the perswasion must be certaine too so that all this while the matter lyes in suspence for in some places it signifies a confident perswasion and in others a probable perswasion Which then is here meant Goe to the Rule Where one and the same word is vsed in diuers sences in diuers places of Scripture the circumstances of the Text must iudge and declare in what sence it is to be taken in that place Now looke into the circumstances of this Text and we shall finde that it is here to be taken and must be meant of a confident perswasion for in the 35. Verse the Apostle had confidently insulted ouer all dangers what shall seperate vs from the loue of God in Christ c. And he giues the reason of it in this Verse for I am perswaded c. Why doth he sleight his enemies so Because hee is sure nothing shall seperate him from the loue of God For I am sure Doth he so confidently insult ouer all dangers because hee supposeth or hath some probable opinion or slender perswasion That were too weake a ground to cause him to insult ouer such strong enemies as these are but because he is sure and certainly perswaded that they shall not hurt him therefore he may and doth safely and confidently insult ouer them therefore this a confident perswasion Againe in the 30. Verse he had pronounced himselfe a Conquerour yea more then a Conquerour as if the victory were already gotten In all these things we are more then Conquerours and he giues the reason of it in the 38.39 Verses for I am perswaded c. And doth the Apostle pronounce himselfe a Conquerour before he be sure of the Conquest that were a proud and a vaine boasting which Paul was free from but he doth pronounce himselfe a Conquerour vpon this perswasion here spoken of because hee is sure that neither death nor life c. can hurt him therefore the word in this place signifies a certaine and a confident perswasion such as the Apostle dares build his soule vpon against all commers Secondly it is excepted that Paul might haue this certaine perswasion that he nor any of the faithfull should euer be cut off from the loue of God by special reuelation Had he so They that make this exception will deny this when it comes to the proofe For if Paul had it by speciall Reuelation that he nor none of the faithfull shall euer fall away from the loue of God then it is certaine that the state of the faithfull is vnfallible and that they shall neuer fall from it for speciall Reue●ation is neuer of false things But secondly I say Paul had it not by speciall Reuelation but by the liuely power of a iustifying faith For first speciall Reuelations are of matters not reuealed in the word but this is secondly they are extraordinary this is ordinary as we sha●l shew in the proofes in others of Gods Children in their measure our perswasion is built vpon a sure and ordinary ground the promises of God rightly built vpon and his loue truely felt in Christ true faith and repentance c. and therefore Paul had not this certaine perswasion by speciall Reuelation The Doctrine limited and bounded within certaine limits Secondly we will bound this Doctrine within certaine limits and bounds and they are two The first is concerning all true beleeuers in generall the second concerning one and the same Beleeuer in particular First concerning all in generall we must not thinke that it is the portion of euery Beleeuer to attaine to this high straine of confident perswasion as Paul had no we must come short God giues his graces to his Children in seuerall portions to some more to some lesse as he will himse●fe but yet euery true Beleeuer hath some measure of this confident perswasion especially at sometimes and euery one must striue to haue it in the highest measure We must striue after the most excellent gifts saith the Apostle and when they haue it not it is their owne fault Euery Beleeuer must labour for it and when they come short of this height of perswasion they must know that they come short of that high straine that God would haue them come to and they must say with the man in the Gospell Marke 9.24 I beleeue Lord helpe my vnbeliefe And so farre as we come short of this full and confident perswasion so farre our beliefe is tainted with vnbeliefe and yet this doth not vtterly ouerthrow our faith but it doth much disparage it for all this our faith is a true faith and we shall be saued by it So that the Doctrine stands firme that wee may and ought to haue this certaine and confident perswasion c. The second limit is concerning one and the same particular Beleeuer hee must not alwaies thinke to haue this confident perswasion alike the strongest faith is sometimes abated to much weakenesse There was a time when Iob said that though God did kill him yet would hee trust in him Iob 13.15 And there was a time againe when the same Iob said Oh that I might haue my desire that is that God would destroy mee c. Iob 6.8.9 Here is a great difference betwixt Iob and Iob betwixt Iob in the strength of his faith and Iob in the weakenesse of his faith yet still he had

They take the cause of Gods children to heart they reioyce at the good of Gods Church and children especially at the good of their soules so let vs worship God alone and let the good of Gods children especially the good of their soules bee the ioy of our hearts Let vs imitate them thus but yet let vs beware of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Papists Vid. originall in single life and angelicall perfection Fiftly speake not euill of those that are in place and dignity for the Angels giue not railing speeches 2 Pet. 2.10.11 The Angels doe it not let vs take heed we doe it not Sixtly offend not these Angels 1 Cor. 11.10 The woman ought to couer her head because of the Angels The Angels are about vs obserue our doings and marke our carriage if it be reuerent and agreeable to our profession they reioyce at it if wee mis-behaue our selues and carry our selues vnreuerently in our words gestures or apparell mis-beseeming our persons places or profession this offends and greeues them they distaste it and are displeased at it let vs take heed therefore that we offend them not Seauenthly let vs not worship them in any case for that is the way to incense them against vs. In the Reuel 19.10 and 22.8 when Iohn would haue worshipped the Angell Hee was angry see thou doe it not saith he worship God It is an horrible dishonor to God and much displeasing to the good Angels themselues they tremble at it and abhorre it Away with it saith the Angell worship not me worship God Which is worse the Thiefe or the Receiuer If I worship the Angels I am the thiefe if they receiue and accept of it they are the receiuers but they abhorre it Lastly let vs glorifie God for the Ministery of the good Angels the shepherds in Lu. 2.20 hauing heard many good things from the ministery of the Angels they returned glorifying praising not the Angels but God for their Ministery Take the benefit of it and giue the Angels due reuerence and respect for their Ministery but giue the honour glory of it to God alone thus did Daniel Chap. 6.22 and Peter Act. 12.11 they doe not ascribe their deliuerance to the Angell but to God that sent his Angell and yet they doe reuerently mention the Angell that was the meanes of it And we haue great cause to glorifie God for their Ministery for first it is a great comfort to vs what greater comfort can we haue by any of the creatures then to haue thousand thousands of Angels the best and greatest of Gods creatures euermore to attend on vs Secondly it is a great honor to vs the greatest honor God that can bestow vpon vs by any of the Creatures that the Angels that are farre more excellent Creatures by creation then our selues should be attendants on vs Oh let vs honor God greatly that hath so greatly honored vs. Thirdly all the good they doe vnto vs they doe it but as instruments it is God alone that is the authour of it therefore let God alone haue all the glory and honour of it Obserue these rules carefully and conscionably and I will assure thee from God that thou shalt be made partaker of the comfort and protection of the good Angels they shall attend vpon thee all thy life to preserue thee from euill and to incourage thee to goodnesse and to comfort thee in troubles and to helpe thee out of them and at thy death they shall stand by thee to cheere thee vp against the bitternesse and terrour of thy dissolution and to carry thy soule into heauen And yet this is not all for behold yet further at the day of iudgement they shall summon thy body out of the graue and place thee amongst the sheepe at Gods right hand that there thou mayest receiue that ioyfull and blessed sentence Come ye blessed inherite the kingdome prepared for you from the beginning of the world such honour haue all Gods Saints FINIS THE ELEAVENTH SERMON Vpon ROMANS 8. the two last Verses For I am perswaded or I am sure that neither Death nor life nor Angels c. THe Apostle here when he propounds the dangers that belong to the faithfull and the comforts against them hee sets them before vs in certaine rankes and orders And the first ranke is the dangers that come to vs by death and by life and the comforts against them and of that wee haue spoken The second ranke is of the dangers that come to vs by Angels Rulers and powers and that we haue entred into and shewed that by Angels are meant all sorts of Angels both good and bad both those that stand and those that are fallen Of the good Angels we haue spoken as it pleased God to giue ability Now we are to speake of the euill Angels that the euill Angels shall neuer be able to separate vs from the loue of God which is in Christ Iesus our Lord. That the euill Angels must needs be here meant appeares because they are generally comprehended vnder the name of Angells which is common to all Angels both good and bad But especially the euill Angels are here meant because the drift of the Apostles speech necessarily requires that they should be here more specially intended for the euill Angels are the speciall instruments and chiefe procurers of all the dangers that tend to the separation of vs from the loue of God in Christ Iesus This is their maine reach and chiefe endeauour in all their practises against vs to make this separation and therefore they must needes be here specially intended in this challenge of the Apostle It were a small comfort to the faithfull for the Apostle to say that they were in safety because the good Angels should not hurt them for that were as much as if he should say hee were in safety because his friends should not hurt him for the good Angels are our friends and therefore will not hurt vs. But the Apostles reach is to auouch the safety of Gods children against all dangers that are or can be against them euen against the greatest and fiercest enemies that we haue and therefore hee must needs meane it especially of the euill Angels because they are the greatest and fiercest enemies that the faithfull haue And thus the Apostle hath brought vs into the meditation of the ground of all our dangers and woes and miseries namely the euill Angels or Diuels A fearefull and dismall argument in it selfe yet as it is here applyed by the Apostle it is a chearefull and a comfortable argument It is a fearefull and dismall thing to heare of our enemies but it is a comfortable thing to heare of the ouerthrow of them Let not any of vs therefore be afraid to heare of them we must not be afraid to fight with them and therefore much lesse to heare of them One thing the Apostle tells vs here as before wee haue heard for our sound comfort