Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	life_n	separation_n	6,353	5	10.2058	5	false

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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

whether wee die that is for our state in death we die vnto the Lord that is we consecrate and offer vp our soules and bodies a holy Sacrifice to God Then secondly Gods protection ouer them in the end of the verse Whether we liue or dye we are the Lords whether wee liue that is for our estate in life we are the Lords that is the Lord protects vs. keepes vs and preserues vs in all dangers or whether we die that is for our state in death the Lord comforts vs saues vs and deliuers vs out of all dangers and euils that by death are threatned vnto vs so thou be a true beleeuer and labour to liue and die in obedience to God and then surely whether thou liuest or dyest thou art the Lords he will protect preserue and saue thee in all dangers of life and death which is as much to say that all true beleeuers are in good safety c. As in the Doctrine In Psal 73.23.24 The Prophet makes it his owne particular speaking to the Lord in the sweet meditation of his soule I was alway with thee thou hast holden me by my right hand thou wilt guide me by thy Councell and afterward receiue me to glory I was alwayes with thee saith the Prophet then he was euer in true safety Thou hast holden mee by my right hand therefore alwayes protected by God in all dangers here is intire safety yea but that is for the time past but what shall be for the time to come All safety too for his whole life thou will guide mee with thy Councell thy counsell shall free me from all dangers preserue me in dangers carry me safely through all my dangers that is for the state of my life but what shall become of vs at death All safety too euen to death in death and after death yea more then safety euen safety in glory and afterward receiue me to glory Phil. 1.20 I am confident saith the Apostle that the Lord Iesus Christ shall be magnified in my body whether it be by life or by death Paul applies it to his particular he is confident of his safety whatsoeuer comes that Christ shall be magnified in his body c. And how shall Christ be magnified in his body in life and death why in life by his manifold deliuerances from the manifold dangers of life and in death by his full deliuerance from all euils and dangers of life and death Consider life and death asunder first in life Gods children are in full safety vnder Gods protection all their life Psal 66.9 Our feete are subiect to many slippings and slidings whilest we walke here in this world euen all our lifetime yea but saith the Prophet God holdeth our soules in life and suffereth not our feete to slip that is God holds vs so as that wee shall not fall away from his loue in Christ Secondly in death they are in safety too vnder Gods protection Psal 116.15 Pretious in the sight of the Lord is the death of his Saints A poore childe of God lies vpon his death-bed and bemoanes himselfe his friends also greeue for him in the sight of the world he is in a greeuous and miserable state yea but in the sight and estimation of God his death is very pretious and deare the Lord loues him the Lord comforts him and at his death the Lord receiues his soule as a pretious Iewell into his owne bosome his death is pretious to the Lord it seperates the vile from the holy death seperates him from his foule sinnes and from his filthy corruptions and from his vncleane flesh and from the wicked world a pretious seperation but it neuer seperates him from the loue of God in Christ Iesus our Lord no it is so farre from that as God esteemes his children more pretious in their death then in their life Reason 1 The reasons why all Gods children are in such safety vnder Gods protection are especially these First because God is the Lord of life and death Deu. 32.39 I kill and give life and God is not onely the Lord of life and death it selfe but of the state of life and death he giues life and he disposeth of vs and of our whole estate in life and he inflicts death and disposeth our state in death we liue of the Lord and in the Lord and to the Lord and we die of the Lord and in the Lord to the Lord. I say he is the Lord of life and death and they are his seruants and they can doe nothing but what God will haue them to doe and therefore except God himselfe will hurt vs these can neuer hurt vs nor put vs out of his safty yea further seeing the Lord himselfe loues vs and protects vs life and death being his seruants shall be applyed and disposed of for the seruice of our safety and protection God is not gouerned by our state condition either in life or death but our state both in life death is altogether ouer-ruled by God framed according to his owne will so that his will being to doe vs good life and death therfore and our whole state in them must be answerable therunto Secondly the Ministry of Gods Angells that is Reason 2 another reason of it for both in life and in death we are vnder the custody of the Angells and that by Gods appointment as hee being the Prince of Angells God giues his Angels charge ouer vs to keepe vs in safety both in life and death and that is the true reason of our safety Psal 91.10 11. The Angels keepe vs and that vniuersally in all our wayes they keepe vs and that very charily and tenderly they beare vs in their hands and they keepe vs very safely and surely so that we dash not our foot against a stone Now the protection of the Angels is Gods own protection because it is by his appointment and therfore ascribe it not to the Creature it is due to the Creator blesse God for it The Angels doe many good offices for vs they waite on vs they destroy our enemies they comfort vs in our distresses and troubles but aboue al they guard our persons in the time of our life Psa 34.7 The Angel of the Lord pitcheth his Tents round about them that feare him deliuereth them And they guard our soules at the time of our death and carry them into Abrahams bosome as they did the soule of Lazarus Luk. 16.22 Here is the safety of Gods children vnder Gods protection both in life and death Thirdly Life and death are ours our friends and Reason 3 on our side and at our seruice 1 Cor. 3.21 All things are yours Life is ours and therefore all the passages of life are for vs and not against vs Death is ours and therefore all the passages of death are for vs not against vs Gods children haue a speciall title to life death to claime them for their owne they haue

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

once they haue seized they will tug hard before they will let goe Thirdly They are very malicious and therefore the Diuell is fitly set out vnto vs by the name of a great red Dragon Reuel 12.3 The Dragon of all Creatures is the most fierce spightfull and malicious Sathans malice is greater then the Dragons for he is a great Dragon and more fierce then the malice of the Dragon for he is a great red Dragon saith the Apostle as who should say that he burnes fiery red in malice alwaies against Gods Church Fourthly They are very subtle and therfore they are compared to a Serpent Reuel 12.9 That olde Serpent called the Diuell and Sathan was cast out which deceiueth all the world and the Serpent is very subtle Gen. 3.1 Now the Serpent was more subtle c. The Diuell is an olde subtle Serpent so subtle that saith the Apostle he deceiues all the world this hee hath done and this he doth daily Fiftly They are very actiue and nimble they are spirits by nature and therefore by reason of the spiritualnesse and agility of their natures they can and doe passe from place to place quickely and sodainly to and fro as the lightning When Iob was to be tried see how nimbly Sathan bestirred himselfe first to his Oxen in one place then to his Sheep in another place then to his Cammels in another place and then to his children in another place and all this in a trice in the turning of a hand as it were Iob 1. And when our Sauiour Christ was to be tempted how quickely did Sathan get him vp to the top of the pinacle of the temple to the top of a high mountaine in the twinckling of an eye saith the Text Luke 4.5.6 Sixtly he is very busie hee compasseth the world to and fro Iob 1.7 And walketh about seeking whom he may deuoure 1 Pet. 5.8 When we sit still he walkes about vs when we are most at leasure he is most busie to doe vs mischiefe when we sleepe hee wakes when our sences are bound vp as they are in our sleepe and the inmost powers of our soules are in some sort lockt vp from him yet then he leaues vs not but euen in our sleepe hee deludes our sences with many idle and vaine imaginations and polutes our thoughts with much filthines and vncleannesse Seauenthly they are very well appointed therefore are compared to a strong man armed Lu. 11.21 and if one be too weake of himselfe he can goe presently and take seauen spirits more to him worse then himselfe Luke 11.26 and then he will be hard enough for vs. The Diuell hath all the world to his friend as he carryeth the matter like a Spider that hath his Cop-web in euery corner of the house to catch the poore silly Flyes so the Diuell hath his snares and Cop-webs in euery corner of the world to catch our poore sinfull soules withall Eightly they are very well experienced and therefore the Diuell is called the old Serpent Reuel 12 9. A mans experience is a great aduantage to him though it be but of some few yeares what wonderfull aduantage then is the Diuels experience against vs which hee hath had since the beginning of the world Lastly they are very dangerous there is no more but a word and a blow with them first a temptation then presently an inclination and then presently a sinne and then hell and damnation short worke This is alwayes Sathans intention in all his assaults and this he euer brings to passe where he hath his reach and where he is not bridled by the ouer-ruling hand of God and therefore hee is called a deuourer a destroyer and a murtherer Thirdly we must know how they seeke to annoy vs Fiue particulars how the diuell annoyes vs. surely they seeke to annoy vs euery way at all times and in all places and in all states and conditions and vpon all occasions and by all meanes and instruments what is it that hee will not make an instrument to fight against vs withall First hee bends all his owne power malice and subtilty against vs and all the forces that the kingdome of darkenesse can afford flattering threatning deluding buffetting tempting vexing and tormenting vs euen spending themselues to doe vs a mischiefe Secondly not content with this he sets the creatures against vs the sea the winde and stormes and tempests all to annoy vs afflict vs crosse vs and disquiet vs yea euen our meat and our drinke and our bed those deare creatures of God which wee cannot liue without he makes them to be a snare vnto vs. Thirdly he increaseth men against vs to persecute vs to afflict vs to tempt vs yea sometime our owne dearest friends our owne wiues and children Fourthly not content with all this hee sets our selues against our selues our appetite against our reason the flesh against the spirit our practise against our iudgement and our owne wils against our owne soules and this is a most dangerous assault for now they are our enemies that are of our owne household and till Sathan can come to this to make our selues against our selues all his assaults can neuer hurt vs. Lastly as he seekes to set the whole world against vs so he proceedes further and seekes to set God against vs too Let vs assure our selues that Sathan is with God euery day accusing vs and pleading against vs and suing out a Commission from God against vs as he did against Iob that hee may haue vs in his owne power to doe his owne will vpon vs and to hurt vs. Fourthly we must know how farre they may endanger vs surely they may endanger vs so farre as God shall be pleased at any time to giue them commission and no further as God hath set a bound to the raging Sea that thus farre his proud waues shall come and no further so God hath done to Sathan and all the powers of darkenesse thus farre they shall goe and no further They may endanger vs to the spoyling of our goods and to the hurt of our bodies and to the distemper of our spirits and sometimes to the losse of our liues but neuer to the losse of our soules God giues way vnto them that they may seperate vs from all worldly things but hee neuer giues way vnto them to seperate vs from the loue of God in Christ Iesus which being the chiefe end of all their endeauours for whatsoeuer meanes they vse this is the principall end they ayme at to seperate vs from the loue of God in Christ Iesus being not able to attaine vnto it here they are foyled and this is their torment and a speciall portion of their hell in this world Proofes Now let vs come to the proofes Gen. 3.15 I will put enmity betwixt thee and the woman and betwixt thy seed and her seede he shall breake thine head and thou shalt bruise his heele God himselfe speakes this to Sathans face for his

tell thee thou art in a damnable state except Christ be in thee It is very true that Iesus Christ in his owne person as he is without vs hath done and suffered all things that may cause and procure our saluation and it is as true that Christ Iesus must come and dwell within our hearts by his Spirit to apply these his doings and sufferings to our hearts else we can neuer haue any sauing benefit by him as for example Christ Iesus hath in his owne person by sacrificing himselfe on the Crosse offered a sweet smelling sacrifice to God his Father for my sinnes but yet except Christ come downe into my Soule by his Spirit and perswade mee to beleeue it and apply it to my selfe I can haue no sauing part in that his Sacrifice Vse 2 The second Vse is matter of Examination to teach vs to examine our selues concerning this point To all men whether Christ be in vs 2 Cor. 13.5 Proue your selues whether you are in the faith Examine your selues saith the Apostle Enter into a serious consideration with your owne Soules and see whether you haue any part in this blessed Communion with God or not This be sure of that whosoeuer hath not in some true measure this blessed Communion with God hee hath an accursed Communion with the Diuell there is no middle betwixt them Therefore lay thy hand vpon thy heart and examine thy selfe what Communion thou hast with God in Christ what knowledge what faith thou hast Dost thou know God in Christ dost thou beleeue in God through Christ dost thou worship God in Christ and all this in truth of thy heart then thou mayest be well assured that thou art ioyned to God in Christ else thou art without Christ and so without God To giue you a sure and true Rule for this Tryall which if you doe duely consider will neuer deceiue you there are two infallible Euidences of this Communion the Spirit and the fruits of the Spirit First the Spirit 1 Iohn 4.13 Hereby wee know that we dwell in him and he in vs because he hath giuen vs of his Spirit The Apostle makes this a certain Note of our Communion and therefore if wee haue the Spirit we are sure of it Yea but we may flatter our selues that we haue the Spirit when we haue it not that is true but that is their owne Errour and presumption that doe so but yet if thou doest make a Trade of this Examination thou shalt finde in time that thou doest know it of a Truth Hee that hath the Spirit indeed knowes it as certainly as he knowes he liues onely by practise experience and prayer this is brought to passe Secondly the fruits of the Spirit I will name but two Mortification and Quickning Mortifying the old man quickening of the new man these are two infallible Euidences of our Communion with God First Mortification Gal. 5.24 They that are Christs haue crucified the flesh with the affections and lusts Secondly quickening Rom. 8.11 But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you And both these in the 10. verse If Christ be in you the body is dead because of sinne but the Spirit is life for Rightenesse sake Now examine thy selfe by these Rules Thou sayest thou hopest to be saued by Christ then shew that thou hast the Spirit and the fruits of the Spirit Looke well therefore into thy heart what portion of the Spirit hast thou Doth the Spirit of God beare witnesse to thy spirit that thou art Gods Againe examine thy selfe what fruits of the Spirit are in thee what mortification hast thou doest thou striue against thy corruptions doest thou mortifie thy earthly lusts doest thou finde that sin dyes and thy secret corruptions waste and consume daily in thee If thou doest then hast thou a blessed Communion with Christ Iesus in his death for it is by the power of his death that this is wrought in thee Secondly what quickening hast thou what newnesse of heart and life what zeale for Gods glory what delight in Gods Commandements what comfort hast thou in prayer what care and conscience hast thou to leade a godly life c. If thou findest these things in thee then thou hast a blessed Communion with Christ in his resurrection for this is our Communion with Christ to communicate with him both in his death and in his Resurrection and both these haue we by his Spirit but if thou dost not finde these things in thee certainely as yet thou art in a miserable case The second sort of Vses for those that haue attained this fauour at Gods hands 4. Vses to the faithfull onely to enioy this blessed Communion are these First we that haue found this should carry our selues worthy of it Hath God admitted vs to this happy Communion with himselfe and will not we carry our selues answerably If some great man should admit vs into fellowship with him we would be carefull how wee carry our selues we would be ruled by him loue that he loues c. then let vs doe so with God He hath admitted vs into fellowship with himselfe let vs therefore be Ruled by his Spirit Let vs be carefull to please him fearefull to offend him Let vs doe his will and not our owne wills Let vs loue that which he loues Let vs loue his children and his Religion and Righteousnesse and Holinesse because God loues them And let vs hate that which he hates Let vs hate our sinnes and corruptions 1 Iohn 1.6 If we say wee haue fellowship with him and walke in darkenesse we lye The Spirit giues them the lye in their face that say they haue fellowship with God and yet liue in sinne Before we enter into this league and Communion with God wee are at our owne hands happily we eate and drinke with the drunken we smite our fellow seruants wee walke in the lusts of our owne eyes we prophane the Sabboth and such like but when once we are admitted into fellowship with God then we are bound to our good-behauiour our Eyes Hands Sences Limbes all the parts of our Bodies and powers of our Soules are wholly consecrated and deuoted to Gods seruice As the Apostle speakes of Fornication 1 Cor. 6.11.15 A common Sinne in the Church of Corinth and too common amongst vs So we may say of euery sinne for so the force of this Reason extends it to all other sinnes as well as to that Shall we take the members of Christ and make them the members of an Harlot God forbid So we say of Pride Drunkennesse and other sinnes Shall I take the members of Christ and make them the members of a Drunkard or of a proud person God forbid No if any be in Christ let him be a new Creature Old things are passed and behold all things are become

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

fall FINIS THE NINTH SERMON Vpon ROMANS 8. the two last Verses For I am sure that neither Death nor life nor Angels c. WE haue proceeded in handling this Scripture as the Lord hath beene pleased to giue strength so far as that now we are come to speake of those particular dangers which the Apostle propounds to himselfe and to all the faithfull and the particular comforts which they haue to sustain themselues in them we haue spoken before in the generall of both Now we are to proceed to the particulars for so the Apostle makes mention of some principall and particular dangers here as Death life Angels c. wherin we must not thinke that our Apostle speaks rashly or at aduenture but vpon mature deliberation of set purpose he makes special choise of these particulars here mentioned as being the most materiall things whereby any danger may acrue to Gods children and secures himselfe and them of safety and preseruation against all these dangers Our Apostle vnderstood himselfe well for he spake as hee was moued by the spirit and the spirit neuer speakes idlely he spake it in the height of his faith and therefore in the height of his spirit and therefore he spake most seriously and aduisedly and not rashly and he spake it in the depth of his afflictions verse 36. and the words of the afflicted are not winde as Iob speakes that is a bare and empty sound but vsually they are full of matter and substance and surely that which the Apostle here mentions is so full of matter and substance that I could neuer find by my poore reading meditation prayers any full content touching the full sence and reach of the Apostle But a man may passe in a shallow boat ouer a deepe riuer and so farre as our lyne and plummet will reach wee will endeauour God willing to sound the depth of these mysteries Neither death nor life nor Angells c. shall separate vs. First of the first two particulars death and life By life and by death we are to vnderstand not onely the things themselues life and death but all occurrences and passages Our whole estate in life and death we are then to take it thus as if the Apostle had said I am sure that neuer any thing that doth befall Gods Children either in life or in death shall be able to separate them from the loue of God which is in Christ Iesus our Lord. The Doctrine is this All true Beleeuers are in good safetie vnder Gods assured protection against all dangers in life death Doctrine That the Doctrine may be the better vnderstood and beleeued take these two points for explication First Explication consider the dangers that are offered vnto vs in life and death Secondly let vs consider how farre all true beleeuers are in safety against them And first we will beginne with the dangers of life Two dangers of life Life indangers vs two wayes either on the right hand when we are too much in loue with it Or on the left hand when we are too much out of loue with it On the right hand life is in it selfe very sweet and much desired and delighted in but especially when it is seconded with outward comforts as health friends ease goods honours c. then it is much more sweet and desired Yea but Gods children must know that they must deny themselues forsake their own wills they must be crucified to the whole world the world must be crucified to them yea and happily they must bee called out to loose their liues for Christ and for his Gospell Now here is the danger whether they will loose their sweet liues or their sweet soules many of Gods deare children haue bin put to great plunges in this kind Peter himselfe though hee loued his Master dearely and profest that hee would neuer forsake him but resolued to dye with him yet when it came to the triall for the brunt of the proofe that either hee must forsake his Master or his life Peter had rather forsake his best Master then his sweet life When such tall Cedars shrinke in such a storme alas poore soules what shal become of vs the low shrubs Againe life indangers on the left hand by crosses whereby wee are too much out of loue with it After a time of well fare comes losses wants discontentments sicknesses paines infirmities temptations persecutions terrours of conscience they come What are wee to doe in this case Here are great dangers towards vs our hearts droope our spirits are dying wee are a burthen to our selues wee are weary of our liues heere is our danger Now whether are wee content patiently to endure this dying life or desperately to desire an vntimely death This was a danger of Ionas 4.3 It is better for mee saith hee to dye then to liue A fearefull speech of a Prophet of the Lord And so it was a danger of Iob chap. 7.15 My soule chuseth rather to be strangled and to dye Yea many of Gods deare children haue beene so hardly put to it in this kinde that they haue beene tempted to make away themselues and to put an end to a wearisome life by a desperate death I say they haue beene tempted to it but through Gods mercifull protection they haue beene kept from it Here are the dangers of life Secondly Death endangers vs another way How death indangers man The very name of death is terrible to vs and sometime the time of our death doth dismay vs and sometime the manner of our death troubles vs but the matter of death that scarres vs most of all when wee thinke with our selues that now wee must die and giue vp the Ghost and leaue all the world and forsake this present light that shines about vs when the body and soule must part that haue been all this while louing friends together the body to returne to the dust as it was and the soule to God that gaue it when wee thinke with our selues of the bitternesse and sowrenesse and pangs of death and of our particular Iudgement in death and the generall iudgement that shall come after death and begin to feele these things come vpon vs here is our danger Many of the children of God haue beene ready vpon their consideration hereof to let goe their hold in God and to say that God doth not loue them because he deales so rigorouslly and extreamely with them herein Adde herevnto that we may saue our liues and escape all these feares for the time if wee will our selues as in the case of persecution if we will forsake our Religion and deny our faith wee may saue our liues then the sweetnesse of life alluring vs on the one side the feare terror of death affrighting vs on the other side makes this a great danger oh what danger is vpon vs now in this case of our vtter seperation from the loue of God in Christ Iesus This

the righteous haue hope in their death Prou. 14.32 But what hope hath the wicked if God take away his soule Iob 27.8 Yea but the time of my death that feares mee I would bee richer and I would be better before I die it is yet too soone to die I answere this is thy peruerse iudgement but whatsoeuer thou thinkest certainely God neuer takes away any of his children but in due time howsoeuer it seeme vntimely to vs Iob 5.26 Thou shalt goe to thy graue in a full age as a Ricke of Corne commeth in due season into the Barne And so the kinde of death that feares me happily it may be cruell or reproachfull by warre or the like I answere it is all one howsoeuer it be it cannot be worse then thy Sauiours and why should it dismay thee It is the same hand of God and hee is there present with thee to receiue thy soule Yea but death is bitter But Christ Iesus hath loosed the sorrowes of death Act. 2.24 and that not for himselfe only but for vs also yea he hath sweetned them by his victory 1 Cor. 15.54 Lastly the consequents of death they are the worst most fearefull iudgement and the graue and corruption c. I answere against iudgement thou must get faith and repentance and against corruption and the graue thou must beleeue that God will raise thy body vp againe Psal 16.10 And so for thy soule thou must commit it into the hand of God it is deare and pretious vnto him Hast thou serued the Lord with thy soule all thy life and art thou afraid to trust him with it at thy death We are apt to suspect what shall become of our soules at our death Let vs looke vpon Christ Iesus consider what became of his soule at his death it went into Paradise into Heauen And what for himselfe alone no but for vs yea meerely for vs so that the children of God are as sure of it as Christ himself Thus let vs comfort our selues with the application of Gods particular promises against our particular troubles and both in life and death let vs apply our selues vnderstandingly and feelingly vnto God and so shall we be safe vnder his protection against all dangers both in life and death FINIS THE TENTH SERMON Vpon ROMANS 8. the two last Verses For I am sure that neither life nor Death nor Angels c. THe Apostle speaking here of the safety of all true beleeuers in the estate of grace against all dangers that can possibly befall them he doth not content himselfe as you haue seene to speake of their dangers and comforts onely in generall but for our better satisfaction he enlargeth his speech to their dangers and comforts in particular And these particulars he sets downe before vs in fiue seuerall branches or ranks The first ranke of dangers comforts are of life and death For I am sure that neither death nor life The second ranke are Angels Rulers and Powers The third ranke are things present and things to come The fourth ranke is height and depth The fift and last ranke is as it were an extent of his speech to all things that can be imagined nor any other creature as if he should say if I haue omitted any other creature in the world in these particulars yet they shall not seperate vs. We haue spoken already of the first ranke death and life Now we are to speake of the second ranke of dangers and of our comforts against them nor Angels Rulers and Powers wherein we see there are three sorts of dangers Angels Rulers Powers In this second ranke the Apostle climbes vp a higher straine then before for here he specifies the most mighty and principall actiue workers that are in the world vnder God that either haue or may haue any hand in the indangering of our estate Life and death are but certaine states and conditions wherein wee are subiect to certaine dangers but Angels Rulers and Powers these are certaine chiefe liuing agents which doe or may endanger vs either by life or death For the meaning of these three words I confesse that there is great hardnesse in them and great difficulty amongst interpreters about them I will not trouble you with many expositions generally the words are expounded altogether of Angels and nothing else but herein some speake more boldly some more modestly They that speake more boldly take it thus by Angels they vnderstand the whole Army of Gods Angels in generall and by Rulers and Powers they vnderstand certaine distinct orders of Angels one aboue another But this though it be the iudgement of many of the learned yet it is a meere coniecture for there is no certainety set downe in Gods word what be the distinct order of Angels and for a man to take vpon him to speake of such high mysteries as these are without warrant from Gods Word is great presumption They that speake more modestly doe vnderstand by all these three words Angels Rulers and Powers one and the same thing that is all the Angels indifferently But why doth the Apostle here giue them seuerall names they answere that hee doth it in three seuerall respects They are called Angels in respect of their office they are messengers secondly they are called Rulers in respect of the excellency of their natures and Powers in respect of their mightinesse and strength This exposition comes neerest the Apostles meaning and it containes nothing in it against the rule of faith nor against the vse of the words nor against the drift and scope of the place c. Yet it comes short of the Apostles straine and doth not reach the full meaning of the place for the Apostle here in the height of his spirit makes a generall challenge against all liuing mighty workers in the world vnder God that they shall neuer impeach the safety of Gods children in the state of grace therefore the words must be expounded that they may comprehend all such agents whatsoeuer Now there are other mighty liuing workers besides the Angels therefore sauing the iudgement of the better learned we expound it thus By Angels we vnderstand all the Angels that are as well those that stand as those that are fallen as well good as bad for so the word naturally signifies For when the Scripture speakes of good Angels onely it cals them holy Angels Elect Angels mighty Angels the Angels of God c. but here it speakes of Angels in generall and therefore we are to vnderstand it both of good and bad By Rulers or Principalities wee vnderstand earthly Gouernours the great and mighty Monarches and Magistrates of the earth Kings Emperours and the like for so this word in the originall is expresly confined to this sence in two places of the Scripture Luke 12.11 And when they bring you vnto the Sinagogues and vnto Rulers c. And Titus 3.1 Put them in minde that they be subiect to Principalities or Rulers It is true that