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The Root of Apoſtacy, AND Fountain of true Fortitude. Delivered in a SERMON Before the Honourable Houſe of Commons, On their late Day of Thanks-giving for the Great victory given to Sir William Waller and the Forces with him, againſt the Army of Sir Ralph Hopton. By Thomas Caſe, Preacher, at Milk-ſtreet, London, And one of the Aſſembly of Divines.

Pſal. 9.10. They that know thy Name will put their truſt in thee, for thou Lord never faileſt them that ſeek thee.

London, Printed by J. R. for Luke Fawne, and are to be ſold at his Shop in Pauls Churchyard, at the ſigne of the Parrot. 1644.

Die Martis, 9. April, 1644.

IT is this day Ordered, by the Commons Aſſembled in Parliament, that Sir Willi­am Brereton, do give thanks from the Houſe, to Mr. Thomas Caſe, for the great pains hee took in the Sermon he preached this day, at St. Margarets Weſtminſter, at the intreaty of the Houſe; It being a day of publique Thankſgiving, for the great Victory the Forces under the Command of Sir William Waller, and Sir William Balfore had, againſt the Forces under the Command of Sir Ralph Hopton; And hee is to deſire him from this Houſe, to Print his Sermon. And it is Orde­red, that no man ſhall preſume to Print his Sermon, without being authorized under his hand-writing.

H. Elſynge, Cler. Parl. D. Com.

I. Authorize Luke Fawne, to Print my Sermon.

Tho: Caſe.

TO THE HONORABLE and his highly Honour'd Friend, Sir William Waller Knight, Commander in Chief, of the Parliaments Forces in the Weſt.

Noble Sir,

TO whom more properly (under that Grand Councell of the King­dome, whereof you are a Mem­ber) doth the Dedication of theſe ſudden thoughts belong, then to your Worthy ſelf, who wrought with God on that day, the Salvation whereof, theſe poor la­bours, together with a more skilfull hand, were called in to celebrate in the great Con­gregation?

Sir, I may truly ſay, you made a great part of my Sermon, and the better part too; for while thouſands there are of all ſizes, whoſe treacherous dealing in the Covenant of God, comes in to bear ſad witneſſe to the former part of my Text and Sermon; Free-grace hath ſo lookt upon you, that you ſtand in the firſt diviſion of thoſe Worthies, to whoſe fi­delity GOD hath given ample teſtimony, what exploits a people can do, that know their God: for certainly, either you know God, or elſe we know not you.

Darius once opening a pomgranate, and being askt by a ſtanderby, of what he would deſire to have ſo many, as there were kernels in the pomgranate, anſwered, So many Zopyruſſes. Zopyrus was that valiant Knight and Com­mander, who to get the City of Babylon, poſſeſt by the Aſſyrians, and beſieged by his Mr. Darius, cauſed his own noſe, ears, and lips, to bee cut off, and his whole face and body ſo wounded, and mangled all over, that running to the enemies, and making them beleeve hee was ſo uſed by Darius, for perſwading him to raiſe his Siege, and re­move his Army. They eaſily giving credit to a relation, that ſeemed to ſpeak truth with ſo many mouthes, as they ſaw wounds, admitted him into the City, and made him their Governour, by means whereof, hee got opportunity to deliver it and them, up to his Maſter.

Sir, If in the behalf of this poor bleed­ing Kingdom, I might have my wiſh, I would turn Darius his choice, into ſo many Wallers: You having run many, as deſpe­rate, though more innocent hazzards, for the reſcue of the Safety and Liberties there­of, now captived by vile perſons: And this hath been your Honor, God hath been with you, and with thoſe gallant**Noble Sir William Bal­fore, worthy Collonell Brown, &c. Commanders, and Souldiers that have accompanied you in this Service; to whoſe Fidelity and Reſo­lutions, Parliament and Kingdome ſtand much indebted. The Lord be with you ſtill, & make you proſperous whitherſoever you turn; and cauſe his dread to fall upon his and your enemies, that they may not be able to ſtand before you: And when you have done your ſhare in this great Service of God, and the Kingdom, He bring you back into the embraces of your Friends, crown'd with Ho­nour and Victory. Interim, if your grand employments allow you not time, to read a period or two of this poor Sermon, ſome­time, do but caſt your eyes, I beſeech you, upon the Text, and when you go forth, to encounter the enemy, lay it next your heart, I dare ſay, (through the power of that Lord of Hoaſts, in whoſe Army you ſerve) it will, beyond all the witchcrafts, and enchantments which ſome of your enemies, are ſaid to uſe, render you invulnerable, invincible, in the day of battell; which therefore, as the richeſt preſent I can ſend you, I humbly deſire you would pleaſe to accept, from him, Sir, whom your merits, and love, have made Yours,

Obliged to honour, and ſerve you in all Goſpell Offices, THO: CASE.

The Root of Apoſtacy, AND Fountain of true Fortitude.

DAMIEL. 11.32.

And ſuch as do wickedly againſt the Covenant ſhall be corrupt by flatteries, but the people that know their God, ſhall be ſtrong and do exploits.

THe words hold forth a plot or practice, where­in theſe particulars are conſiderable.

1. The perſon practizing, He, he ſhall cor­rupt.

2. The perſons that are practized upon, and they were of two ſorts: 1. Some prophane or rotten, whoſe Character is, They do wickedly againſt the Cove­nant, 2. Others ſincere and truely Godly, and their Character is, They are a people that know their God.

3. The Engine vſed in this practiſe, that is, Flatteries.

4. The ſucceſs of this practice; and that is different, according to the diſpoſition of the parties charactred before; The prophane or rotten hearted party, they were wrought upon, & corrupted by theſe ſubtile Artifices to betray their Religion and their Country.

The Well-affected and Godly party that are deſcribed to us by the knowledge of their God, they remain'd not only vncon­querable, but conquerors, they were ſtrong and did exploits.


Give me leave, the Text thus reſolved into its parts, to open them unto you as they lie in this Analyſis, and I ſhall then cloſe with thoſe doctrinall obſervations that do naturally offer them­ſelues to us out of the words; I will be brief in the opening of them.

Firſt then, here you have the perſon practizing, He; And this, take him literally, or Hiſtorically, was Antiochus Epiphanes younger ſon to Antiochus Magnus that vile perſon, verſe 21. where you have the firſt mention of him; There ſhall ſtand up a vile perſon to whom, &c. Whom for his vile and bruitiſh, tur­bulent and treacherous diſpoſition,〈…〉〈 in non-Latin alphabet 〉in­fanus furioſus, Athen: lib. 2. Polybius with the change of a letter or two wittily nick-names Antiochus Epimanes; Antio­chus the Furious or mad. This vile perſon as he obtained the Kingdom of Syria (which by right belonged to his Nephew De­metrius,Verſ. 21. then but young) by flatteries and treacherous in­ſinuations; pretending that he deſigned nothing but the care and protection of his young Nephew; ſo he laboured to propa­gate and enlarge it, by the ſame operations and Artifices.

And by theſe he wrought ſo with divers of the Nobility and other Stateſ-men of Egypt (Ptolemeus Philometer being then a childe) that he wound himſelf into that Kingdome alſo:Verſ. 26. which when he could not abſolutely conquer, (though he added Force to his Fraud, no not after a ſecond or third attempt, as you may ſee, verſ. 24.25. and 29.) Notwithſtanding, that he had pilla­ged and plundered the richeſt of the Townes and Cities of Egypt; mightily enraged at ſuch a diſappointment of his ex­pectations, verſ. 30. He returnes, and with the ſame Engines of Fraud and Force, verſ. 30, 31. He attemps his entrance into and conqueſt of Iudaea which is the ſecond thing in the Text, ſc:

The perſons operated upon: Namely, the Iewes, as verſ. 28, 30. That people whom God had taken to himſelf by Covenant, and that had over and over again devoted themſelves to God, by mutuall aſtipulation and**Dem. 26.17, 18, 19. avouchments.

Amongſt theſe you ſee, he findes two ſorts, as I ſaid before, 1. Some**〈…〉〈 in non-Latin alphabet 〉ſignifies both to prevaricate, and to rebell. Prophane or Hipocriticall, that had nothing of a Jew but the Name or face onely; Their Character is, They did wick­edly againſt the Covenant: By Covenant is meant the whole Re­ligion3 and worſhip of God among the Jewes: which is therefore called the Covenant becauſe it was ratified and ſanciated be­tween God and Abraham, by mutuall Solemne Covenant, Gen. 17.9. &c. And afterwards confirmed between God and Abra­hams ſeed, many and many a time, after their Apoſtacies and Captivities upon their true repentance and turning unto God, with like Renewals of their Covenant.

Againſt which Religion and Worſhip there were not a few that did wickedly, allowing themſelves either in open prophane­neſſe, or in ſecret Abominations (as Ezek. 8.) contrary to all their Sacred and ſolemne Proteſtations, and Covenants and Oathes, under which they had ſo often bound their own ſoules, as you may ſee in Nehemiah, Ezra, and divers other places of Scripture; They did wickedly againſt the Covenant: They made a Covenant to day, and brake it to morrow,Pſal. 78.57. ſtarting aſide like a broken Bowe.

Others there were of a more noble and Heavenly birth, a peo­ple, as their Character tells you, that knew their God: That knew him, not in a Notionall Hiſtoricall way onely, but knew him in a ſaving experimentall manner, which what it is you ſhall after hear.

And theſe are the people, the people of Gods Covenant, the Jewes upon whom this vile Perſon, Antiochus doth operate.

3. The Engine whereby he operates and practiſeth upon them, is, Flatteries: which in all probability were of two ſorts.

1. Generall; Such as reſpected the Religion of the Jewes, and their Civill Rights and Priviledges; to which in all his Declarations and writings, he was no ſmall pretender; pro­miſing and proteſting that he was ſo far from the leaſt thought of offering any violence, either to their Religion, or Civill Liber­ties, as that he had no higher deſigne in his breaſt, then to be a faithfull protector and conſtant Defender to both; they ſhould be to him as his own ſoul.

2. Or elſe perſonall, promiſing and ſwearing not onely all Freedome that any tender Conſcience could deſire, but the great­eſt and richeſt rewards, and Preferments, due to the merits of ſuch as ſhould fall off to him, and be active for him: as you may read, verſ. 30. and my Text.


4. The ſucceſſe, is the fourth and laſt thing in the diviſion and that was you ſee anſwerable to the perſons he dealt with­all, ſc:

With prophane and Rotten ſpirits who had no principle of Grace, and therefore made no conſcience of Religion, nor of the ſolemne Covenants, whereby they had again and again bound themſelues to the maintainance and obſervation there­of; Theſe Artifices took; they fall off like leaves in Autumn;

He did corrupt them, or bribe them by Flatteries; Such were Simon, Jaſon, Menclaus, Alcimus, &c.

But another ſort there were of another Temper, that were as far above theſe poor and baſe Artifices, as the Sun is above the Witch-craft of the Sub-lunary creatures; they were fixed in an higher Orbe, where they beheld the face of God; were ac­quainted with him, and converſt with him, who therefore (while others fell like falſe, wandring Starres) remain'd as unbiaſt as the Sun in his courſe: As it was ſaid of Iudah at ano­ther time,Hoſea 11.12. Ephraim compaſſeth me about with lies, and the houſe of Iſrael with deceits, but Judah yet ruleth with God, and is faith­full with the Saints. The people that knew their God were ſtrong to reſiſt and ſcorne theſe Flatteries, and to do exploits: Exploits is not in the Hebrew Text,〈…〉〈 in non-Latin alphabet 〉The ſame word is uſed 1. Sam. 12.6. The Lord ad­vanced, or, magnified Moſes R: David Targ­kum, reads it qui fecit for­titudinem per­manum Moſeh. but is put in to make up the ſence, which would not elſe be ſo full & Emphaticall in our Mother-Tongue, as in the Hebrew: The word ſignifying ſometime not onely to do but to do wonderfully. The Faithfull party were ſtrengthened to do gallant and famous things: as the Mac­cabees, &c. This is the diviſion and meaning of the words in their literall ſence.

In their typicall ſence, the practice and ſucceſſe be the ſame, but the perſon practizing, is, Anti-chriſt, or any of his Factors and Agents; and the perſons whom he practiſes upon, are Chriſti­ans; upon whom as they are either Rotten or Sincere, the ſuc­ceſſe of the temptation is various, ut. ſup.

The words thus divided and opened, I come to raiſe ſuch obſervations, as do naturally offer themſelves to us:

Theſe are viſible to every eye.


Firſt. A religious Covenant is ſo proper for thoſe that pro­feſſe5 themſelves Gods people, that Religion it ſelf is called by the Name of a Covenant. Againſt the Covenant.

Secondly. No bonds or cords of Oaths, and Covenants, be they never ſo Religious and Sacred, are ſtrong enough to binde a people, or perſon, whoſe heart is not upright with God, to walk up with their Engagements; They will do wickedly againſt the Covenant.

Thirdly. It is the policy of Tyrants and Oppreſſours, that what they cannot accompliſh by force, they labour to compaſſe by fraud and flatteries, Or,

Flatteries are one great Engine which Tyrants uſe, to bring about their own deſignes. He ſhall corrupt by Flatteries.

Fourthly, There be in all ſtates and Societies, even in the Church it ſelf, ſome that will be caught and corruped by theſe Frauds and Flatteries. He ſhall corrupt.

Fifthly. They that are unfound in their profeſſion, and un­faithfull to their Covenants made with God in that profeſſion, theſe be the perſons who will be eaſily fetched off and cor­rupted by Flatteries. Such as do wickedly againſt the Co­venant.

Sixthly. God hath a people, in all ages and ſucceſſions of the Church, that are above all the Flatteries and Enchant­ments of wily Seducers. There is a people that are ſtrong to do Eploites.

Seventhly. It is the true ſaving Knowledge of God, that keeps Chriſtians true and faithfull to God and his cauſe. The people that know their God.

You ſee all theſe flow naturally from the words: but I muſt not follow them all, I ſhall contract what I have to ſay, into theſe two main Doctrines, which ly in the face of the Text, lea­ving you to improve the other in your own private thoughts.

Doct. 1. That a people or perſon, who ever they be that live and allow themſelves in any known wickedneſſe againſt their So­lemne Covenants made with God, will eaſily be ſeduced and corrupted by Flatteries, to deſert and betray both Church and and ſtate.

Or thus more briefly:


Wickedneſſe againſt the Covenant, will upon ſutable temptati­ons, end in Apoſtacie from the Covenant:

Or yet ſhorter.

Covenant breach, is the root of Apoſtacy.

Doct. 2. The true ſaving knowledge of God, is the fountain and ſpring of all true gallantneſſe of ſpirit and honourable At­chievements.

For the firſt, (wherein I ſhall be the briefer, that I may have the more time to enlarge my ſelf in the latter.) The Epitome whereof is:Doct. 1Covenant-wickedneſſe is the root of Apoſtacie.

You remember what treachery, or cowardize (I know not whether) there was in a Battell or two, or more, what laying down of weapons, what running away, what a diſhonourable Compoſition, and Articles; I remember not the day of the Mo­neth it was, nor yeer of our Lord, but I can ſhew you upon Record,Pſal. 78.9. Pſal. 78.9. The children of Ephraim being armed, and carrying Bowes, turned their back in the day of Battell: What was the matter? Truly you cannot miſſe of it, it ſtands on both ſides the Text: They were a generation that ſet not their heart aright, and whoſe ſpirit was not ſtedfaſt with God, ſo verſe 8. that were enough, but the 10. verſe is more expreſſe; They kept not the Covenant of God, and refuſed to walke in his Sta­tutes.

See, Covenant-wickedneſſe was at the bottome of this baſe deſertion and Apoſtacy.

I muſt not ſtand to multiply Inſtances; you can tell where to furniſh your ſelves with enough; How can it bee other­wiſe?

Reaſons. 1For firſt, How ſhall they be faithfull with men, that are not faithfull with God? Will not he break with men, that firſt took the boldneſſe to break with God? Will hee think you, value o­ther mens bodies, and eſtates, that puts no price upon his own ſoul? I know in point of honour, A Roman ſpirit may go far, and do gallant ſervice, But I muſt tell you this withall, I do verily think ſuch a ſpirit was eaſier found in Rome, then in Chri­ſtendome; my reaſon is, becauſe the principles of Chriſtianity being purer, and more active, they will either build, or blaſt:7 what therefore ſuch ſpirits do, that love not, and live not up with theſe principles, (for the moſt part) it is but ſo long as their own ends, and the ſervice may ſtand together: But bring them to a turning, where they muſt part; or bait ſuch an one with a ſuitable temptation: To which purpoſe, ſeducers have learned of their father the Devill, that great ſeducer, to obſerve the complexions, and diſpoſitions of men, and to ſuit the flattery, to the affection.

  • Be it Luſt, bait it with Beauty.
  • Be it Covetouſneſſe, with Gold.
  • Ambition, with Preferments.
  • Timorouſneſſe, with Threatnings,
  • Pride, with Praiſe, &c.

And boyle up the temptation high enough: put ingredients enough into the golden Cup of Flattery; let it ſparkle in the glaſſe, let it be as vigorous and rich, as the mans ſpirit is, and it is not one of ten thouſand, but (with skilfull ſollicitation; obſerving of opportunities, and a little patience, eſpecially if there appear advantage on the enemies ſide, and fair probabili­ties of poſſeſſing the golden apple of temptation) will bee wrought off to baſe and treacherous compliances with the ene­mies of Religion, and civill Liberties. All the while the man is higher then the Temptation, he ſtands, and doth you, it may be, as good ſervice, as the man after Gods own heart; but let the Temptation be above him, flatter him high enough, and up­on a deliberate act of Judgement, he ſhall betray all the truſt that Church or State hath committed to him. I ſay, for the moſt part, you ſhall find it ſo.

For ſecondly, How ſhould he be able to ſtand at ſuch a time, ſince he wants a bottom. Our Saviour hath expreſt it under a double Metaphor; of a Root, Matth. 13.6. of a Foundation, Matth. 7.25, 26. He is not well earth't, he muſt needs wither, when the beams of temptation do ſcorch; hee is built upon the ſand of his own Reſolutions, or Imitation of others, or Self-ends, when ſtorms beat, and winds blow, when all theſe out-bid this mans principles, hee muſt needs come down with a ven­geance.

Thirdly, With a vengeance indeed; for, for the moſt part,8 there is divine vengeance in it: there is a poenall hand of di­vine Juſtice in it,2 Theſſ. 12.11. puniſhing ſin with ſin; want of love to the truth, with giving up to beleeve lies; unſoundneſſe in profeſſion, with apoſtacy from profeſſion; wickedneſſe againſt the Cove­nant, with rejection of, and defection from the Covenant.

The ſaddeſt judgement of all, the dregs of the cup, an in­fallible forerunner of finall rejection, without ſpeedy and mighty repentance.

Would you know how to improve this truth.

Ʋſe 1Ʋſe.

Firſt then it may ſerve to diſcover the cauſe of ſo much Apo­ſtacy, and treachery, as may be beheld in the world. Mark Apo­ſtates, obſerve them whom you ſee fall like lightning from hea­ven, or like the Angels, that kept not their firſt eſtates, for the moſt part, ye ſhall find them a wicked prophane generation, that did wickedly againſt the Covenant: whom no oaths, nor pro­teſtations, nor covenants, could bind to their good behaviour, they lived in a continuall contradiction to their Vows and Co­venants:Pſal. 50.16. They took the Covenant of God into their mouthes, but they hated to be reformed. 2 Pet. 2.17.Or if they ſeemed to be Cedars, they wanted root; if they appeared as ſtars, they were not fixt, but wandring ſtars,Jude 13. blazing Comets, that make a blaze for a time, but go out in a ſmoak, yea without repentance in utter darkneſſe.

Ʋſe 2Secondly, The more wary had you need bee in your elections, who are truſted to make choice of thoſe perſons, that are to bee employed in places of Publike truſt and employment, whe­ther for Church, or State.

They that in ſuch Elections, Martiall, Magiſteriall, Miniſte­ſteriall, or what elſe you can think on; Chuſe for honour, great­neſſe, relations, or any other private intereſts, and advantages, and lay Religion aſide, they chuſe not as God chuſeth; who in his choice of a Governour over his people, choſe for nothing in the world but for fidelity. 1 Sam. 13.14.Hee ſought him a man after his own heart, that ſhould performe all his counſell.

It is a thouſand pities, that the hearts of men (I would not of Chriſtians) are not Biaſt another way in their choice. Iſrael would needs have a King over them,1 Sam. 8.9. though for no other reaſon, but that they might bee like other Nations, &c. And9 hereby the people of God do not a little trouble and plague themſelves, and croſſe their own deſignes, by committing the ma­naging of their affairs into the hands of ſuch, it may bee ſome­times, that think it no point of valour to ſcruple at ſo ſmall a matter as breaking of a Covenant with God: And no won­der if God croſſe them, ſince in ſuch Elections they croſſe God, who, in his deſignes, ſingles out the called, and faithfull, and cho­ſen, Revel. 17.14. yea they croſſe his great deſigne, which is,Revel. 17.14. That no fleſh ſhall glory in his ſight: Therefore doth he chuſe the fooliſh things of the world, to confound the wiſe: and God hath cho­ſen the weak things of the world,1 Cor. 1.27, 28. to confound the things which are mighty: And baſe things of the world, and things which are deſpi­ſed, hath God choſen, &c.

Honour'd Senators, let me ask you one queſtion, I bleſſe God, I can do it without flattery. If God had not ſtir'd up the hearts of people, in the moſt parts of the Kingdome, at what time you were ſingled out of thouſands of England, for this great and bleſſed Service, in which you have ſate now above theſe three yeers, bleſſed be God, to make a better choiſe then they did in many places of the Land, What had become of poor England before this time? Surely had not the Spirit of God gone forth, and wrought to a wonder of wiſdome and power, in beſpeaking the Votes of the people, for a major part of men, whoſe ſpirits were above fears, and above flatteries, &c. We might have ſate down long before this time, and made our wills, and bequeath'd our poor children, every one of them, Popery, and Slavery, for their ſorrowfull patrimony.

And, now Honour'd Senators, and Honourable Commanders, let it be your honour, and piety, to recompence this care and pru­dence, into the boſome of this now poor bleeding Kingdome, with anſwerable vigilance, even to a Criticiſme, in your Ele­ctions of thoſe, in whoſe hands you truſt the managing of ſo great and important concernments, as have wrapt up in them the honour of Chriſt, and the ſafety, and the very being of the Kingdom.

Will you give me leave, to ſpeak a word in plain Engliſh, I know you will; If you do not purge your Armies, as well as recrute them, you may recrute them, to your own and the Kingdoms confuſion.


Ʋſe 3Your Armies are reforming Armies, let it bee your care to make them reformed Armies, and you may humbly expect that God will go out with them, to enable them to do Ex­ploits.

But thirdly, to come a little nearer:

Is Covenant treachery the root of Apoſtacy?

Then Chriſtians look to your Covenants, ſo ſolemnly made, and ſo often renewed: What conſcienciouſneſſe canſt plead before God, in the Civill, and Politike reference of thy Cove­nants? What command have theſe ſolemn Covenants had over your Eſtates, Intereſts, Perſons, in all theſe ſeverall and ſucceſ­ſive Emergencies, which have call'd upon thee to come forth, to the help of the Lord againſt the mighty? What vigilance, and circumſpection in the religious part? What power have your Covenants had over your converſation, in adorning that accor­ding to the rule? Sit down, I beſeech you, and ſet up a Tribu­nall in your own Conſciences, and let Chriſt ſit as Judge.

And let me tell thee this; That according to the accompt thou canſt bring in, concerning this matter, thou art like to ſtand or fall in the hour of temptation. I arraigne thee not for thy ſlips and failings. Every treſpaſſe againſt the Covenant, is not a breach of the Covenant; provided, thou doſt bewail thy failings, watch againſt temptations, and own thy Covenant. I ſpeak of the habituall, and generall frame of thy heart, and ſtream, and courſe of thy Converſation, wherein if thy care be to ſay with David, Thy vows are upon me, I will render praiſe unto thee, Pſal. Pſal. And, I have ſworn, and I will performe it, that I will keep thy righteous Judgements. If thou canſt anſwer old temptations, as He did, with Ego non ſum ego, I am not the man I was; If thou canſt approve thy ſelf to God, for a conſcienti­ous reſpect to all his Commandements,Pſal. 119.6. and thy Engagements, fear not thy ſtanding, thou ſhalt not be aſhamed; David aſſures thee ſo much in his own perſon, Then ſhall I not be aſhamed, when I have reſpect to all thy Commandements.

But if thou beeſt one of Solomons fools,Prov. 14.9. who make a mock of ſin, If thou alloweſt thy ſelf in known, habituall wickedneſſe againſt the Covenant, if thou canſt ſin in the face of the Covenant, and not ſhrink at it;Pval. 50. Haſt taken the Covenant of God into thy mouth,11 and yet hateſt to be reformed; Fear and tremble, I will not limit God, but this I dare ſay, it is a thouſand to one, but that when God and the Kingdom ſhould have moſt need of thee, thou wilt then turn Apoſtate. My reaſon is, becauſe, If Religion, and a Co­venant upon it, cannot prevail with thee, to forſake thy luſt; It is a mighty odds, if thy luſt do not prevail with thee, to forſake thy Religion, and the Covenant. If thou art not true to God and thine own ſoul, how canſt thou think to be true to Church and State: He that will ſell his ſoul for a luſt, will ſell a Kingdom, if need be, for a morſell of bread.

He that thinketh he ſtandeth, let him take heed leſt he fall. 1 Cor. 10.12.

Vſe. 4Fourthly, I ſhould in the fourth place lay in Cautions to all to take heed of Flatteries, Religion Flatteries, State Flatteries, Perſonall Flatteries; ſince theſe be the Baits wherewith poli­tike Seducers beguile vnſtable and unwary ſoules:Prov. 14.15. 1 Cor. 10.15. that would be thought of, Prov. 14.15. The ſimple beleeveth every word, but the prudent looketh well to his going: And I may ſay with the Apoſtle. I ſpeak unto wiſe men, you are prudent, be not decei­ved with a parcell of fair words but look well to your goings; Had I an Enemy whom I might lawfully curſe, I would wiſh him no greater plagve then to be given up to beleeve the flatteries and witchcrafts of men that lie in wait to deceive and deſtroy; doubtleſſe thoſe, who by ſuch Artifices and Engines, for their own private Intereſt, ſhall be corrupted and wrought off, to betray their publike Truſts and Depoſitums, may ſpeed as well as many of thoſe in the Text did,**Alcimus, Si­mon, Jaſon, Menelaus, &c. who for their ſervice they did to the Tyrant, were preferred, ſome to Baniſhment, others to Butchery.

Nec lex eſt Juſtior ulla, &c.

There is nothing more juſt, and proper, then that Treachery ſhould be rewarded with Treachery. And indeed the hand of Divine Juſtice doth ſo order the matter (even here) that it is the portion of baſe Apoſtats, that while they betray their truſts, they do more betray themſelves; That principle being written upon the breaſt of Tyrants: though they love the Treaſon,Amo proditio­nem, odi pro­ditorem. they hate the Traytor, while they cannot expect fidelity to their new Lords, from them, who came off with perfidiouſneſſe to their Olde.


But I ſhall not need to preſſe this Caution: Remember the former, and this will be ueſeleſſe. Fidelity in Covenant is the beſt Antidote againſt the Enchantments of Flatterers: The Anti­theſis in the Text holds out ſo much to you, which is the ſecond main thing in the Text, and comes now to be handled. But the people that know their God ſhall be ſtrong and do exploits: from whence;

The ſecond Doctrine is,

Doct. 2Doct. 2. The right knowledge of God, is the ſpring and fountain of all true Greatneſſe, and honourable worthy atchievements.

God himſelf hath ſealed this truth with his own mouth, while he hath made this knowledg of himſelf, the ground work, or foun­dation of all Glorying and rejoycing; Thus ſaith the Lord, Let not the wiſe man glory in his wiſedome,Jer. 9.23.24. neither let the mighty man glory in his might, Let not the rich man glory in his riches, but let him that glorieth, glory in this, that he underſtandeth and knoweth me, that I am the Lord, which exerciſe loving kindneſſe, judgement, and righteouſneſſe in the earth: for in theſe things I delight, ſaith the Lord: Joſhua and Gideon, Barack, Sampſon, Jeptah and David alſo, Samuel and all the Prophets, with all the worthies of God, before, and ſince Chriſt, will come in like a cloude of witneſſes to give in teſtimony to this Truth, who by their knowledg of God, Subdued Kingdomes, wrought Righteouſneſſe, obtained promiſes,Heb. 11.32, 33, 34. ſtopped the mouthes of Lions, quenched the violence of fire, eſcaped the edge of the ſword, out of weakneſſe were made ſtrong, waxed valiant in fight, Put to flight the Armies of the Aliens.

But before I can demonſtrate this truth unto you, in the rea­ſons of it; I muſt of neceſſity cleer my way by ſatisfying theſe two Quaeres:

1. How God may be known? ſince he is ſaid to dwell in an inacceſſable light?

2. What knowledge it is that will heighten a people to ſuch atchievements?

For the firſt; You may remember what Gods anſwer was, to Moſes his importunate deſire, that God would ſhew him his13 Glory: Namely this, Thou canſt not ſee my face,Exod. 33.18. for there ſhall no man ſee me and live, Thou canſt not ſee my face: What is that? Why the face, you know,Verſ. 20. is the cleareſt diſcouery we can take of a mans perſon, the face is the full proſpect of a man; The ſeat of beauty, his Glory: And thus likewiſe, by the face of God is underſtood the full and cleer diſcovery of God in his Na­ture, Eſſence, and Glory; Now no man can thus ſee God, or know God, on this ſide Heaven; it is an**Omne vehe­mens ſenſibile deſtruit ſenſum object of ſuch tran­ſendent Majeſtie and Glory, that the feeble eye of mortality is not able to bear it, and therefore this faciall viſion, or knowledge of God, is reſerved for that time, when mortality ſhall be ſwallowed up of immortality; When the Organ ſhall be made ſtrong and ſpirituall, ſutable (in its proportion) to ſuch an excellent ob­ject, then ſhall we ſee face to face, then ſhall we know,1 Cor. 13.12. even as alſo we are known:Aug. whereupon I remember Auguſtine hath this ſweet rapture; Ah Lord I can no man ſee thy face and live, then Lord let me dye that I may ſee thy face. In the mean time obſerve further what God tells Moſes, Thou ſhalt ſee my back-parts, what are the back-parts of Jehovah? Why you know,Verſ. 23. that as the face is the full and cleer proſpect of a man, ſo his back-parts are but the darke and indiſtinct repreſentation of him. If I ſee but the back of a man, I take but the confuſed and imperfect diſcoverie of his ſtature, and proportion: And ſuch indeed is the beſt and cleereſt knowledge of God that is attainable on this ſide Heaven; we ſee but his back-parts; as Divines ſay, our know­ledge of God here is rather Negatiue then Affirmative, we know him rather by what he is not, then by what he is. This know­ledge of God in his back-parts conſiſts in theſe three things.

Firſt, In his Names; Jehovah, which implies as much as a Being conſiſting in it ſelf, and giving Being to every thing that hath a being: Lord, God, &c. which expreſſe his Greatneſſe and Soveraignty, and Supremacie over all the world.

Secondly, In his Attributes, whether, 1. Incommunicable,2. Communicable, as Almighty, Omniſcient, Omnipreſent, immu­table, Wiſe, Holy, Faithfull, Juſt, Righteous, Good, Gracious, &c.

Thirdly, In his Relations, as Creator, Maſter, Friend, Father, Husband, &c. All which I could ſhew you in Scripture, but I muſt but touch theſe things in tranſitu.


Now this knowledge of God in his

  • Names.
  • Attributes.
  • Relations:

Is threefold.

Firſt, Notionall, or Hiſtoricall onely, which conſiſts onely in a bare intellectuall notion of a God, whereby a man is able to diſcourſe of ſuch a Being as God is, even no otherwiſe then of any other Being in the world, although perhaps it have no ex­iſtence in rerum natura; as a Golden mountain, or Elyſium Fields, &c.

Secondly, There is a credentiall knowledge; (pardon the word,James 2.9. I uſe it becauſe a fitter offers not it ſelf) a beleeving knowledge, and ſo the Divels beleeve and tremble.

Thirdly, There is an Experimentall knowledge of God, ſuch as you ſaw deſcribed, Jer. 9.23. When a man, as he hath heard, ſo (in a proportion) he hath ſeen;Pſal. 48.8. what he hath heard and be­leeved of God, that he hath found by ſweet and bleſſed experi­ence to be in God, namely, that god is that glorious being, and Soveraign Lord, unſpeakably full of Power, Wiſedome, Holineſſe, Juſtice, Faithfulneſſe, Goodneſſe, &c. A Faithfull Creator, an unfailing Friend, a tender-hearted Father, a never dying Huſ­band, this is ſcientia affectiva, as the Schools call it an heart-affect­ing knowledge.

Quaere. 2Now for the ſecond Quaere:

It muſt be a knowledge that hath all theſe heights and Gradati­ons in it that muſt ſtrengthen a people to do exploits, Hiſto­ricall or Notionall knowledge onely will not do it, it is but a painted fire, it hath no warmth or life in it.

Credentiall knowledge if it be but meerly an Hiſtoricall belief, will indeed do ſomewhat, it will dare a man much, ſuch an one will be afraid of doing againſt God.

But it is the Experimentall knowledge, that will make a man a daring man, to do great things for God; and this is the know­ledge in the Text, The people that know their God, know him, and know him in his Relations: know him, and know him to be their God in Chriſt. They ſhall be ſtrong, and do exploits.

Not that a man cannot attain ſuch an Heroickneſſe of ſpirit without a pleriphorie, or full aſſurance of Gods love: Such a15 knowledge indeed is omnipotent: but that even where the ſoul hath taſted and ſeen how good the Lord is in ſuch a degree,1 Pet. v, 3. that it hath choſen God, and hath taken God for its portion, as the Church ſaith; The Lord is my portion, ſaith my ſoul:Lam. 3.24. He ſees ſuch things in God as will raiſe him above the flatteries and witch­crafts of a lying world and carry it out not only to Attempt but to Attchieve great things for God (when it ſees its call) beyond it ſelf.

See David going out againſt Goliah.

Aſah with a ſmall inconſiderable party, againſt Zerah the Ethiopian, and his army conſiſting of a Million of men, a thou­ſand thouſand, 2 Chron. 14.10 11.

Abijah againſt a double proportion of Jeroboam, Chap. 13. Jehoſhaphat againſt a vaſt innumerable hoſt of Moabites, and Ammonites, and others, Chap. 20.1, 2.12. And all of them returning with the Crown of Victory upon their heads by ver­tue of this knowledge of their God.

The reaſons of this bleſſed truth are briefly theſe.


Reaſons. Firſt, This knowledg of God gives a man a bottome to ſtand up­on; a Rock, a Rock that will ſtand when the earth is removed,Pſal. 46.1, 2. Iſa. 26.4. and the mountains be carried into the midſt of the Sea: when the foun­dations of Heaven and earth do ſink, under the waight. The Rock of ages. Ages paſſe away, one after another; but the Rock remains, and therefore David deſires no more but this, in the greateſt inundations of fears and dangers,Pſal. 61.2. when his heart was over­whelmed, Lead me to the Rock that is higher then I: I ſaid he de­ſires no more, and yet I muſt recall my ſelf; when he comes to the rock, he hath another petition, and he is very confident of ſpeeding; he ſhall ſet me upon the rock. Pſal. 27.

Firſt, Lord lead me to the Rock; I cannot finde the way my ſelf; and then, ſet me up; my neighbour cannot ſet me up:Pſal. 49.7. no man can redeem his brother; I cannot ſet up my ſelf, if Reaſon or Sence give me their hand, they will pull me down; God muſt, and God ſhall take me by main ſtrength, and ſet me upon the Rock that is higher then I.

Reaſon. 2Secondly, This knowledge ſees enough in God to anſwer all ob­jections; you cannot fancy that objection, which the knowledge16 of God cannot anſwer. The enemies mighty, but God Almigh­ty; they ſubtill and politique, yet hee alſo is wiſe, and will bring evill upon them,Iſa. 31.2. and will not call back his words, but will ariſe a­gainſt the houſe of the evill doers, and againſt the help of them that work iniquity; they cannot out-wit God; they treacherous, but he faithfull, & ſic in caet.

Brethren, (in a word) you cannot dare a man that knows God, with any objection, when he ſees his call, becauſe he feet enough in God to back him; He will ſay, as once Luther to Me­lanchton (when hee began to create objections) If the work bee of God, what ſhould we fear? if not, let us lay it down.

Reaſon. 3Thirdly, This knowledge begets truſt: They that know thy Name,Pſal. 9.10. will put their truſt in thee, for thou never forſakeſt them that ſeek thee. There were many that ſaid of Davids ſoul, or to Davids ſoul (for that is the malitious plot of wicked men and devils to drive the people of God to deſpair of Gods help) they ſaid to his ſoul (when hee was flying before Abſalom) there is no help for him in God:Pſal. 3.2. But David would not ſay ſo himſelf; he knew God,Ver. 3. and therefore hee would truſt him; But thou, O Lord, art a ſhield for me; my glory and the lifter up of my head.

Reaſon 4Fourthly, It may well beget truſt, for it begets ſtrength; Oh it is a joyous knowledge, and the joy of the Lord is your ſtrength, ſaid holy Nehemiah,Nehem. 8.10. and ſo ſaith my Text; The people that know their God, ſhall bee ſtrong; Oh it is a ſtrength-communicating knowledge.

Joy is to the ſpirit, that which marrow is to the bones: bones full of marrow, cannot eaſily be broken; and a ſpirit full of joy, cannot eaſily bee conquered: the joy of the ſpirit works over ſtrength into the body.

They got not the Land in poſſeſſion by their own ſword, neither did their own arm ſave them;Pſal. 44.3. What then? why, thy right hand and thine arm, and the light of thy countenance, The light of Gods countenance, is the right hand, and arm of the moſt High; and the right hand of the Lord (muſt needs) do valiantly; the right hand of the Lord brings mighty things to paſſe. Pſal. 118.16.

Truly, the leaſt glimpſe of Gods favour in Chriſt, will make a man (as one once gave the Character of a gallant Souldier, whom the moſt of you know) to live like a Saint, and pray17 like an Angel, and fight like a Devill;Zech. 12.8. or to uſe that better lan­guage of Scripture, He that is weake, to be as David, and he that is as David, to be like an Angel of God.

Reaſon 5Fifthly, yea in the fifth place; It gives not onely ſtrength, but life; A life above mortality, This is life eternall,Joh. 17.3. to know thee the onely true God, and Jeſus Chriſt whom thou haſt ſent.

There is indeed, no knowing of God (after this manner in the Text) but in Jeſus Chriſt; and this knowledge is eternall life; That man hath begun his Heaven upon earth, that thus knows God.

And this knowledge of God, muſt needs heighten a people, or perſon to do great things: for it is all that the glorified Saints, and holy Angels have to live upon in Heaven, and it is enough; for ſo farre as any one knows God, ſo far he lives in God, yea (in ſome ſence I may ſay) ſo far, he lives the life which God himſelf lives. He is clothed with the Sun, and hath the Moon under his feet, the Churches Hieroglyphick, Revel. 12.1. Hee is clothed with Chriſt, and tramples upon the World; above fears, and above hopes; above threatnings, and above flatteries; above death, and above life; I had almoſt ſaid, above hell, and above heaven: therefore Habakkuk will not fear,Hab. 3.17, 18. though the fig-tree do not bloſſome, neither fruit be in the vine, the labour of the Olive fail, and the fields yeeld no meat, the flock be cut off from the fold, and there bee no herd in the ſtall; Why? Hee knew though there ſhould be a famine in earth, there was none in heaven; he knew God, and had learn'd to live in God, and therefore will rejoyce in the Lord, and joy in the God of his ſalvation, &c. He lives an unchangeable life, who lives in the unchangeable God. Hee that lives in the dying creature, dies a thouſand deaths; as oft as the creature dies, or changes, he dies, his hope dies, his heart dies within him, like the heart of Nabal.

Reaſon. 6Sixthly, Give me leave but to adde one reaſon more, to ſup­port this bleſſed truth; and that is this, This knowledge of God hath the promiſe of Gods preſence, and Gods aſſiſtance: This is a promiſe in the Text, The people that know their God, ſhall bee ſtrong, they ſhall do Exploits.

And there is a gracious promiſe in the Pſalms, that will both ſecond, and Paraphraſe it.


Becauſe he hath ſet his love upon me, therefore I will deliver him, I will ſet him on high,Pſal. 91.14, 15. becauſe he hath known my Name: Hee ſhall call upon me, and I will anſwer him, I will be with him in trouble, I will deliver him, and honour him.

No wonder, the knowledge of God doth enable a people to do wonders, ſince by vertue of promiſe (upon which a man may ſet heaven and earth, and it will bear them up) I ſay, ſince by vertue of promiſe, it brings in the wonder-working God to the buſineſſe. The knowledge of God, brings in God into the Coun­ſell: It brings in God into the Field, and then what ſhall bee impoſſible, or difficult?

Thus I have ſhewen you the Pillars, upon which this bleſ­ſed truth is ſupported.

Queſtion. There is a Queſtion, that would be reſolved on both ſides, before we can freely proceed to improve this truth; It is this:

Firſt, may not a people, or perſon; yea, have not ſome done gallantly, that never had this knowledge of God?

Secondly, have not many that have known God, come off with ſhame and loſſe, and done no exploits?

Anſwer. 1To the firſt, I Anſwer; Providence works for the carrying on of Gods deſignes, amongst and by the bad, and as well as the good. What wicked men do, that know not God, they do by Pro­vidence; what they do, that know God, they do by Promiſe; and let me tell you thus much, They that know God, would not fell this diſtinction, for a thouſand worlds.

Anſwer. 2To the ſecond, I Anſwer; 1. They that know God, may poſſibly lay obſtructions in their own way.

The Lords hand is not ſhortned,Iſaiah 49.1, 2. but your iniquities have ſepara­ted between you, and your God: Some accurſed thing in the camp; ſome Achans; and if Joſhuah ſhould have refuſed to have caſt him out, this muſt needs have eſtranged God from the Army.

Secondly, a people, or perſon, may know God, and yet ſome­times not Act their knowledge, their knowledge is out of the way; they may know God habitually, but not acknowledge him actually, to live upon him, and act in him, but go out (it may bee) in their own ſtrength, and in their own wiſdome, &c. and then no wonder if God do ſhrink up their ſinews, and they go halting.


Thirdly, a people may know God, and yet God may tempt them, and try them, that they may know him better, and that Hee may know them better, or rather that they may know themſelves better, and the world may know them better, that God and man may ſee, they are a people that will pray, and wait, and truſt in their God (with Job) although he kill them.

Ʋſe. All the Ʋſe that I will make of this precious truth, I will reduce to theſe two Heads in one word of Exhortation.

Exhortation. Is the knowledge of God the fountain of all true fidelity, gallant­neſſe of spirit, and heroick atchievements?

Then firſt, if you would be ſtrong and do Exploits, Labour to know God.

Secondly, when you have been ſtrong and done Exploits, carry your ſelves as a people that do know their God. Lend me a little of your patience to ſpeak ſomewhat to either of theſe.

Firſt, if you would be ſtrong and do Exploits, Labour to know God; ſtudy God more, and the ſecond Cauſes leſſe; beleeve it, you will finde life and ſtrength in it: And here, I beſeech you, fellow me with your patience, and yet truely I ſhall not need (do not miſconſtrue this confidence of mine, if I ſay I ſhall not need) to beg your patience, I ſhall lead you a long way indeed, but it will be through green paſtures, by the rivers of living wa­ters; I ſhall lead you, as it were, through the milkie way of hea­ven, where you ſhall behold viſions of life as you go, and look into the ſtore-houſes of heaven, where are laid up the treaſures of ſtrength, and of all holy courage and reſolution, while I ſhall invite you to ſtudy God, In his

  • 1. Works.
  • 2. Word.
  • 3. Names, and Attributes.
  • 4. Relations.

Firſt, ſtudy God (I beſeech you) in his Works, which divide themſelves, and your contemplation, into his Works of

  • Creation.
  • Providence.
  • Redemption.

Firſt, Therefore ſtudy God in his works of Creation, and there you ſhall finde him bringing light out of darkneſſe; this20 beautifull ſtructure of heaven and earth,2 Cor. 4.6. out of a confuſed Chaos, and that Chaos out of nothing. Chriſtians when you ſee ſecond cauſes at a dead-low-water, and your Creature-hopes ready to give up the Ghoſt, if you would but remember the Creation, it would put life into you, heark how God chides becauſe you do not;Iſa. 51.12, 13. Who art thou, that art afraid of a man that ſhall die, and forgetteſt the Lord thy Maker, Who art thou? Art thou a ſon of Abraham? Canſt thou call Jacob Father? They would have ſcorn'd to have dealt ſo with me; to be afraid of a dying man, and forget that I am the the living God, thy Maker, and the worlds Maker, who ſtretched out the heavens, and laid the foun­dations of the earth, and haſt feared continually, &c. See Chriſti­ans, the very remembrance and contemplation of God in the works of Creation, would have cured them of their fears, while they might have reaſoned themſelves thus into an holy ſecurity; He that made the world, is not he able to conquer an Armie? He that made his Enemies of nothing, is not he able as eaſily to re­duce them into their firſt nothing again? & ſic in calt.

Secondly, Study God in his works of providence,

  • Ordinary,
  • Extraoxdinary.

Study God in his ordinary works of Providence, in the Go­vernment of the whole world, and there contemplate ſome ſuch things as theſe. What an Houſe God keeps; how many**Pſal. 145.15. mouthes God hath to feed every day! How many**Pſal. 147.4. Stars in the Heaven, and yet he calls them all by their Names! how many men in the world, and infinitely how many more haires upon every one of their heads, and yet**Matth. 10.30. all theſe men, yea all theſe haires numbred.

What antipathy and fightings between the Creatures of all rancks and claſſes, from Angels, down to wormes, and yet the world kept in Order.

What Combat between the Elements, and yet the Creation not ſet all into a Combuſtion! What Contrariety in the Seaſons and Complexions of the yeer; Summer, Winter, Hot, Cold, Wet, Drie, &c. and yet all theſe, ſweetly and harmoniouſly Coordinated to the ſervice of man, and producing the ſame harveſt: In a word, If you would in your greateſt dangers, but get ſo much leave and time, of your Fears and Diſtractions, as to read over theſe Pſalmes, the 104. the 146.147. and hear what ſtories of pro­vidence21 are told there, to wonder and delight, and then ſit down and work the conſideration of them upon your hearts; Surely, in ſpight of all the ods and diſadvantages you meet with in the world, and in your work and way, whether publike, or perſo­nall; you might be able to come off with the Gallant Pſalmiſt (pardon the Epethite) The glory of the Lord ſhall endure for ever,Pſal. 104.31. the Lord ſhall rejoyce in his works, and not only, God will rejoyce; but, I will ſing unto the Lord, as long as I live, I will ſing praiſe to my God while I have my being. Verſ. 33. Pſal. 146.10.My meditation of him ſhall be ſweet; I will be glad in the Lord, &c. And again, The Lord ſhall reign for ever, even thy God O Sion unto all generations, praiſe ye the Lord. It is a very taking conſideration, to obſerve, how in the midſt of ſtraits, wherein the Church, or the Pſalmiſt him­ſelf was, at the times of penning theſe Pſalms; He doth diſ­courſe himſelf into Faith, from the very miſteries of providence.

2. But then contemplate God in his extraordinary works of providence towards his Church and people, and from thence you might collect theſe ſix Obſervations.

Obſer. 1Firſt, That the Churches deſpairing times have been Gods help­ing times.

Obſer. 2Secondly, That God carries on his deſignes not onely againſt but by the oppoſition and conſpiracies of his curſed Enemies.

Obſer. 3Thirdly, That the Enemies have been neereſt their downfall, when they have held up their heads higheſt.

Obſer. 4Fourthly, That you never heard God complaining of too few, you have heard him ſometimes complainig of too many. Judges 7.2.

Obſer. 5Fifthly, That every turne-back in a deliverance, is not the loſſe of the Deſigne; Iſrael had many a turn-back in Egypt, and in the Wilderneſſe, and yet their deliverance was carried on.

Obſer. 6Sixthly, That even in theſe paſſages of Providence, wherein God ſeems to fight againſt his people, he is fighting for them;Pſal. 31.22. and while he ſeems to reject their praiers he is anſwering them;

Honored Worthies, and beloved Chriſtians, what ſtrength would theſe (and the like) conſiderations, well wrought in, by medi­tation, contribute to your weak hands and feeble knees? But above all:

Thirdly, If you would ſtudy to know God in the glorious work and miſterie of Redemption by Jeſus Chriſt, there you ſhall22 finde theſe Heart-ſtrengthening, Soul-rayſing wonders.

Firſt, The greateſt enemies that ever the Church had conquered. As,

  • 1. A Malignant World.
  • 2. An Enraged Devill.
  • 3. A violate Law.
  • 4. The violenced Juſtice of God, and

Laſtly, man himſelf; afraid of nothing ſo much as of his own Salvation: All theſe taken off and conquer'd.

Secondly, The hardeſt difficulties that ever were heard of, re­conciled; ſc: how Juſtice and Mercy might be both ſatisfied in mans recovery, how the curſe might be both removed and execu­ted. A Mother and yet a Virgin, God and yet die.

Thirdly, God at the greateſt charges that ever was heard of to bring this about, it coſt him the thoughts of his heart from all Eternity, before time, and the beloved Son out of his boſome, and Him the deareſt blood out of his heart in the fulneſſe of time, all theſe were laid out upon this purchaſe.

Chriſtians conſider, Hath the Church yet ſuch Enemies to conquer? hath God yet ſuch difficulties to reconcile? will it coſt God ſo much now to redeem his Church & people from death & the wrath of men, as did from Hell, and the wrath of God? And yet if it ſhould, I am perſwaded God would not ſtick at it, to do it the ſecond time, rather then his Church and people ſhould pe­riſh: But it needs not, the price of all the Churches delive­rances was paid in at the firſt purchaſe, then it coſt him the blood of his beloved Son; Now it will but coſt him the blood of his curſed Enemies: upon whom the ſentence is already paſt, Thoſe mine enemies that would not have me raign over them,Luke 19.27. bring them hither and ſlay them before me. The conſideration of this work of God is of ſuch a cordiall Influence, that God ſtopt the mouthes, and quieted the hearts of his people with the men­tion of it, even when their hearts have been moved (with fear) as the trees of the wood are moved with the winde, even with this word,Verſ. 14. Behold a Virgin ſhall conceive and bare a Son, and ſo again,Iſa. 7.2. Mich. 5.5. This man ſhall be peace, when the Aſſyrian come into the land, &c. And all this while this word was but yet in the promiſe a far off, a Miſtery, a Riddle; Oh what life and ſtrength would it put into a languiſhing Spirit well chafed in by medi­tation,23**Now we ſee it in the full accompliſhment. Rom. 8.32. Iſa. 43.34. whereby the Soul come to it ſelf again, might reſolve with the Apoſtle, he that ſpared not his own Son but gave him up for us, how ſhall he not with him alſo freely give us all things? Surely, he that Spared not his Son for the Churches Re­demption, will not now ſtick to ſay. I will give men for thy life, and people for thy ranſome, for certainly all other deliuerances are not worthy to be mentioned on the ſame day with this De­liverance of Deliverances.

Secondly, As you ſhould ſtudy God, in his works, ſo ſtudy him in his Word; His Word of

  • 1. Truth.
  • 2. Command.
  • 3. Threatning.
  • 4. Promiſe.

Firſt, The word of Truth;Iſa. 40.15. and there you ſhall finde all Nati­ons as the drop of the Bucket and the duſt of the Ballance.

Alas, what is leſſe conſiderable then a drop of a Bucket? for what is the Bucket to the Well, and what is the drop to the Buck­et? behold, the Well is neither fuller nor emptier for the bucket, nor the Bucket for the drop; Or what of leſſe moment then the duſt? the ſmall duſt of the Ballance: which turnes the bal­lance, neither this way nor that way; which is blown off, with the leaſt breath? Now if all Nations be no more, Then what is one Nation? What is a wretched partie, or a Faction in a Nation, in an houſe? Surely, not a drop of a drop, not the leaſt imaginable part of a ſmall duſt.

Secondly, Know God in the word of Command; the ſum whereof is, be thou faithfull to the death; Sirs,Revel. 2.16. God deſires no more of you, but fidelity, look to duty, and leave ſucceſſe to God.

Thirdly, Elſe hear the word of Threatning, and behold it is ſet on with a Curſe, hear it, Oh ye people, a Curſe not from the mouth of a paſſionate Preacher, but an Angel from heaven, the Angel of the Covenant. Curſe ye Meroz,Judges. 5.23. ſaid the Angel of the Lord, Curſe him bitterly, becauſe he came not forth to the helpe of the Lord againſt the mighty; And hear it Oh ye Nobles, and Senators, and Commanders, and Souldiers, Curſed be he that doth the worke of the Lord deceitfully, That pretends one thing, and in­tends24 another; That pretends for Chriſt, and intends for Anti­chriſt; That pretends for GOD and his people, but intends for their enemies; or that doth the work of the**〈…〉〈 in non-Latin alphabet 〉Sig. fraudare & proijcere. Lord negligently; that doth it by halfes, and piece-meals, that turns it off, as if he cared not which end went forward: And curſed bee hee that withholdeth his ſword from bloud;1 King. 20.40. that spares when God ſaith, ſtrike; that ſuffers thoſe to eſcape, whom God hath appointed to utter deſtruction. Behold, this may ſtartle.

But then on the other ſide.

Fourthly, ſtudy GOD in the word of Promiſe, the ſumme of all which you ſhall finde in that word God ſpake to Joſhuah: Fear not,Joſh. 1.5. Heb. 13.5. I will never leave thee, nor forſake thee: And bee thou faithfull to the death,Revel. 2.10. and I will give thee the crown of life. There is your promiſe for this life, I will be with thee; and your pro­miſe for the life to come, I will give thee the Crown, &c. God with you here, and you with God hereafter: Chriſtians, what would you have more? Fidelity ſhall wear the Crown. This may ſtrengthen.

Thirdly, ſtudy to know God in his Names, and in his At­tributes, and there, if you be weak, you ſhall finde ſtrength;

  • If Nonpluſt, Wiſdome;
  • If beſet with Treachery, Faithfulneſſe;
  • If Wronged, Juſtice;
  • If under oppreſſion, goodneſſe, loving-kindneſſe, ten­der mercies.

In a word, if you have nothing, bee nothing, there you ſhall finde all things.

I am God Alſufficient, walk before me, and bee thou perfect, Gen. 17.1. You ſhall finde all in God, and all this, yours; Eſpecially if you will ſtudy God.

In the fourth place, in his Relations, look upon him as Ma­ſter, Friend, Father, Husband, &c. You know of what obli­gation and influence theſe are among men (can a woman forget her ſucking childe?) of how much infinitely more, with God! Oh ſtudy your Evidences,Iſai. 49.15. for intereſt in theſe Relations, I tell you noble Patriots, and honour'd Chriſtians, the time is com­ming, and now is, when one Evidence well cleer'd, will bee a better ſecurity to you, then a Million of Armed men, then an25 whole Navy; ſuch as ſhall enable you to dare all the powers of the enemy, I will not bee afraid of ten thouſands of people,Pſal. 3. that have ſet themſelves againſt me round about; Odds enough, one would think, ten thouſand to one, and to that one, no way left for an eſcape; beſet round about with Hoaſts, and Myriades of ene­mies. Why will hee not fear? hear him, hee will tell you; Ariſe O Lord, Save me, oh my God: I there it is. Pſal. 61.Hee that can ſay (and ſay it upon good grounds) my God, may ſay,Pſal. 68.1, 2. Ariſe O Lord; and if God ariſe, His enemies ſhall be ſcattered, they that hate him, ſhall flie before him, let them bee never ſo many thou­ſands; One beleever, and his God, is good enough for all the world: If God be thine, his Wiſdome is thine, his Power is thine, his faithfulneſſe thine, his mercy, and loving-kindneſſe thine; All hee hath, and all he is, is thine, Oh ſtudy God in his Relations, and ſtudy his Relations in Evidences: You have taken up God upon truſt, too long already, and thats the reaſon,2 Pet. 1.12. you dare not truſt him; now ſtudy intereſt, ſtudy evidences, Give all dili­gence to make your calling and election ſure. The ſtudying of Evidences, is an Evidence.And let me tell you thus much for your comfort, Not only Evidences, but the very ſtudying of your Evidences, will miniſter an holy ſweet boldneſs in the day of trouble, and hour of temptation;Iſai. 26.9. when the ſoul ſhall be able to ſay; With my ſoul have I ſought thee in the night, yea with my ſpirit within me, will I ſeek thee early. Verſ. 12.You may ſay alſo as it there follows, Lord, thou wilt ordain peace for us, &c. See Honourable and beloved, in all theſe here is both engage­ment, and encouragement; Engagement, to do for God whatſo­ever is in the power of creatures; Encouragement,Pſal. 144.15. to expect from God, whatſoever is within the power of a God you may be ſure of it; Bleſſed are the people, that are in ſuch a caſe, yea bleſſed are the people that thus know and have the Lord for their God. And thus much for the firſt branch of the Ʋſe:

I come now to the ſecond.

In all the honourable and worthy exploits that are done,Second Branch of Exhortation or may be done, let us ſtudy to carry our ſelves as a people that know their God.

And indeed (Honourable and Beloved) Exploits have been done, both in Scotland, and in England, in theſe later dayes, if ever any ſince the beginning of the world. Thou ſhalt remem­ber,26 ſayd God to Iſrael,Deut. 8.2. all the way wherein I have led thee theſe fourty years. Alas, I have not time to remember to you the way wherein the Lord hath led us theſe five or ſix years; At your leiſure peruſe your Journalls, and you ſhall finde the way full of wonders, almoſt miraculous, which God hath done for and by a poor people that have known their God. In Scotland, The caſting out of that Popiſh

  • Service-book,
  • and Prelacy.

Their firſt and ſecond unbloudy victories, over thoſe formida­ble preparations for warre, which were brought to their very borders, to have forced the yoke of both upon their necks, That yoke which neither they nor their fathers were able to bear. Oh what exploits were theſe?

They will tell you more.

In England, for I muſt touch but one of ten, of an hun­dred.

That little Parliaments great fidelity, to God and their bre­thren of Scotland, in refuſing to contribute a farthing to that unnaturall warre, notwithſtanding all the threats, and flatte­ries uſed to have corrupted them: truely it was an exploit, full of ſo much power and goodneſſe of God, as that it turned that diſſolution, which formerly had been a plague, into one of the greateſt mercies that ever England received; The ſence whereof, while others were mourning for that untimely breach, fil'd me with ſo much joy, as that (I profeſſe) I felt not (that day) the ground I went on, while I could bleſſe God, and bleſſe that Parliament, with the words of Phineas, the ſon of Eleazar the Prieſt,Joſh. 22.31. to the two Tribes and an half; This day we perceive that the Lord is amongst us, becauſe you have not committed this treſ­paſſe againſt the Lord: now ye have delivered the children of Iſra­el out of the hand of the Lord. Ireland we may fear is even al­moſt deſtroyed for that ſin a­mongſt others.Certainly (Brethren) had they contributed but ſix-pence to that warre eo nomine, they had en­volved the Land in guilt, the guilt of blood, and brought God as an enemie upon us; I could tell you more of this, but I muſt proceed.

The calling of this Parliamont, which like another Phoenix, ſprang out of the others aſhes,

Your pulling down of the Star-Chansber, and high-Inquiſi­tion;27 that Mizpah, and Tabor, thoſe Mountains of prey,Hoſea 5.1. and Dens of Theeves.

Your caſting out of the Prelacie, firſt out of the Houſe of Lords, and now (we hope) out of the Lords Houſe.

The unburthening of the back of the State, and neck of the Church, of unſupportable Monopolies,

  • Slavery, and
  • Superſtition.

The diſpoſſeſſing of many Places, and Offices, both in Church and State, of enemies to both, and placing faithfull men in their rooms, eſpecially in this City.

The famous atchievements in your Martiall affairs at Edge­hill, Glouceſter, Newbery,**Neer Stafford Salt-heath, Cheſhire, Lancaſhire, York-ſhire, and now of late in Pembrokeſhire, and other places thereabouts, with this late victory in the Weſt, for which wee are met together this day to praiſe God: Theſe and many more (for, as I ſaid, I can touch but one of ten, of an hundred) Oh what exploits have they been! of all which we may truely ſay, as that our Noble, and worthily honour'd Generall ſpake of that one at Edge-hill; Never was there leſſe ſeen of man, nor more of God. Surely our ſalvation hath been of the Lord, his bleſſing hath been upon his people: The Wonder-working God, hath done all theſe works of wonder and mercy for us;

Witneſſe theſe five Demonſtrations.

Firſt, That we never came off with more loſſe and ſhame, then when our expectations ſoared higheſt, upon the wings of our own ſtrength and preparations.

Secondly, Nor ever had greater deliverances, and enlargements, then when in our apprehenſions, and in the probability of ſecond Cauſes, we gave all for loſt. God hath faſhion'd all our delive­rances, and victories, upon the Modell he ſhewed to Abraham, what time he made a Covenant with him;Gen. 15.17. The ſmoaking for­nace hath uſher'd in the burning lamp; that is, dark, and ſad, and gloomy diſpenſations of providence, have let in the bright and cheer­full, heart-raiſing, and ſoul-raviſhing goings forth of our God, for the redemption, and deliverance of a poor languiſhing people.

Thirdly, That all our deliverances and victories, have been the birth of prayer; Never did any deſigne of the Church, ride more28 viſibly and triumphantly, upon the wheels of prayer; wee may ſing of prayer, and the ſword, in this day of our rejoycing, as they did of Saul and David in their triumphs: The ſword hath ſlain its Thouſands, but prayer its Ten thouſands.

Fourthly, That in all that hath been done, both in your Parliamentary and Martiall exploits, there hath been no leſſe then a miraculous raiſing up of the ſpirits of men above their own natu­rall proportion, ſo that as it was with the worthies, whoſe Mo­numents ſtand in Scripture unto this day; The Spirit of the Lord came upon Samſon, and the Spirit of the Lord came upon Jephta, and David, &c. So hath it been in our conflicts, the Spirit of the Lord hath come upon our Noble Generall, Commanders, The Spi­rit of the Lord hath come upon our Gallant Gentlemen, Young men faithfull Countrey men, Renowned Citizens, ſo that he that was weak among them is as David, and he that was as David, hath been as the Angel of the Lord. Even then when our Armies have been weary and tyred, feeble, and faint, as once David himſelf was; Some have retreated, others it may be, fled, and the ſtate of the Battell very doubtfull and dangerous; yet even then hath the Spirit of God come upon them;Zach. 4.6. In all which that word hath been made good: Not by might nor power but by my Spirit ſaith the Lord.

Fifthly, That whereas the counſells of the Enemy run all in one channell, with one free and unanimous Vote, againſt Chriſt, and his people; You have ſtrugled (and I wiſh I might ſay onely you have) not only againſt a torrent of oppoſition from the open profeſſed Enemy; but, with the ſecret tides and ſtreams of croſſe Malignant Councells, and projects among your ſelves, almoſt, in all your Motions and Preparations throughout the Kingdome, which when I ſeriouſly conſider in my private thoughts I wonder not (as ſome do) that more is not don; but am fil'd rather with wonder and aſtoniſhment, that ſo much is done, as is done; and muſt needs break out with the Churches admira­tion and acknowledgment, It is the Lords mercies we are not conſumed becauſe his compaſſions fail-not:Lam. 3.22, 23. They are renewed every morning, great is thy faithfulneſſe!

Had I not named this laſt, of croſſe Counſels, I could have ſhewed you all theſe impreſſions of God, upon the Deliverance,29 and victory, which we this day celebrate.

For, firſt, was it not in our deſpairing time, when our hands were weak, and our knees feeble?

Oh, the opportunity of this mercy, how ſeaſonably it came in to refreſh and revive our drooping ſpirits; after that ſad blow in the North, wherein the hand of our God was ſtretched out againſt us! how ſeaſonably I ſay, to ſtop the mouth of reproach and blaſphemie, in our inſulting adverſaries; whom if God had ſuffered to have ſeconded their former ſucceſſe, with this dayes Victorie alſo, ſurely the earth had not been able to have borne their words. As with a ſword in our Bowels,Pſal. 42.10. they would have doubled and heightned their reproaches, what is become of your faſtings and prayers, yea, where is your God?

Yea, Oh the patience and free-grace of our God, which hath triumphed in this deliverance! who when he ſaw us in our de­ſpondencies and deſpairings, and might have deſtroyed us for our murmure and infidelity (as he did, the Iſraelites) hath not only look't upon our affliction, but pitied and help't our unbelief by ſo wonderfull and unexpected a reviving!

Secondly, Look upon it under another advantage of the ſea­ſon, namely, as treading upon the heels of our humiliations, and ſo you may behold it a double mercy, A victory; and the return of prayer; which we may celebrate in Davids rapture. Pſal. 31.22.I ſaid in my haſte, I am cut off from before thine eyes, nevertheleſſe thou heardeſt the voice of my ſupplication, when I cried unto thee. Verſ. 23.Oh let us follow it on with his, O love the Lord all you his ſaints, and I love the Lord becauſe he hath heard my voyce and my ſupplication, Pſal. 116 1. The hearing of prayer ſhould marveilouſly endear our hearts to God.

And thirdly, was there not a miraculous effuſion of Gods Spi­rit ſeen in this Criticall day, wherein the Enemies came in like a flood, began to crie victorie; our hands began to hang down, our hearts to faint within us, the day was well nigh loſt,Iſa. 59.19. and even then did the Spirit of the Lord lift up a ſtandard againſt them, by raiſing up the ſpirits of ſome that day to work with God, for the turning of the ſtate of the Battell; whereby their brethren alſo were ſtrengthened to returne and reſiſt the rage and fury of the Enemie, and to purſue it to a great ſlaughter, and a totall routing30 and diſcomfiture of that proud daring Armie? Well we may con­clude, That God was in that dayes worke of a certain, and wrought wonderfully, and immediately for the ſalvation of his people.

Surely ſo great a victory with ſo cheape a loſſe, was more then Gods finger, it was his Arme, his right-hand that turnd the queſtion of that day, and the feares of his people into incon­querable courage, and their mourning into triumph and re­joycings.

All that I have to do now, is to beſpeak you, Honourable and Beloved, that, under this and other Deliverances and Victories we have, and hope for, as they were wrought by the knowledge of God, ſo we would be­have our ſelues as a people that know our God; let us wear our deliverances as a people that are acquainted with God.

In the firſt place therefore,2 Sam. 12.27, 28, 29, 30. let us carry it thankefully; let us do with Chriſt, as ſometime Joab did with David, who, when he had taken Rabbah, ſent for David, leſt the City ſhould have been called after Joabs Name; and ſet the Kings Crowne (very weighty and rich with precious ſtones) upon the head of David; Let us us this day bring in our Lord Jeſus Chriſt, and let not victory be called after our name, but let His Name beſet upon it, The Lord our Righteouſneſſe, and ſtrength; and the Crowne upon his head.

I have read of a King going by water, who looking over the bardge, his Crown fell into the water; one of the Watermen leapes in, dives, takes up the Crowne, and when he comes up above water, puts the Crowne upon his head, that he might uſe both hands to expedite his returne to the Boat. The King proportions his reward thus; for ſaving his Crown, he allowes him a Talent, but becauſe be put it on, he takes off his head (think­ing that head not fit to ſtand upon its ſhoulders, that preſumed to weare that Crown, which was made onely for the head of a King) my Politiques, are not ſufficient to Critick upon the Juſtice of ſuch a cenſure: Sure I am, it will be the higheſt act of Treaſon in Ʋs, if we ſhall put this Crown of victory upon our own head, upon the head of our own ſtrength or wiſdome, &c. 31Which as it was wrought onely by the hand, ſo it was made onely for the head of him who is the King of Saints, and Lord of Hoſts; And the higheſt act of Juſtice in him, if he take away, not the Crown onely from our head (in refuſing to give us any more victories) but our heads too from our ſhoulders, by leaving us to their Execution, whoſe mercies are cruelties: Let us there­fore with the Elders in the Revelation fall down before him that ſits upon the Throne, and worſhip him that liveth for ever and ever,Reve. 4.10, 11. and caſt our Crowns down before him, ſaying, Thou art worthy, O Lord, to receive Glory, and honour and power, &c. And there­fore, Not unto us, O Lord, not unto us, but unto thy Name give the praiſe: if we ſtay till God come to demand his Crown, woe unto us.

Secondly, Let us carry it obediently: Whoſo offereth me praiſe,Pſal. 50. laſt. Glorifieth me, It is ſome glory indeed to God, and you have done well Noble Senators, that you have ſet apart a day to praiſe God for this victorie, wherein your reſolutions have bin like that of David, I will not offer to God that which coſt me nothing:2 Sam. 24.24. You have not turned God off with a day that was his own be­fore; (though it be a Sabbath dayes work to celebrate his praiſe for any Mercy or Deliverance, being all the fruits of that grand Redemption which that day doth remember. But you have ſe­queſtred a ſpeciall day for a ſpeciall Mercy, and you have done well in it, the Lord be bleſſed, and the Lord bleſſe you for it: but yet let me tell you from this Text, This is not all, nay this is the leaſt part of that which God expects at your hands, and at all our hands; the main piece of praiſe, is the Ordering of your converſations aright; there is ſo much thank­fulneſſe in our hearts, as there is holineſſe and ſelfdeniall in our Converſations. Without this,Iſa. 58.5. Quaſi ſua offe­rent Deo, ſeipſos. Diabolo. Bern. Infidelis diſpu­tat contra fidem Improbus Chri­ſtianus vivit contra fidem, &c. as our Faſtings are but the hold­ing down of the head like a bulruſh for a day, ſo our thanksgi­vings are but the holding up of the head like a Reed for a day and wee are found guilty of that mockery Bennard ſpeaks of, to give our Sacrifices to God, but Our ſelves to the Devill. I remember, Auguſtin, comparing the prophane Heathen, and vile Chriſtian together, makes onely this difference between them; The Heatthen talketh againſt the faith, but the Iewd Chri­ſtian lives againſt the faith, &c. A poor difference, wherein if32 either have the better, it is the Heathen without doubt: Let me invert it a little thus; The wretched Cavalieres, they ſwear a­gainſt Chriſt; The unholy Parliament-Proteſtant lives againſt Chriſt; they blaſpheme Chriſt in their mouthes, theſe blaſpheme Chriſt in their lives: And tell mee Chriſtians, which diſho­nours God moſt, their verball, or our reall blaſphemies? and what do you think? were it not better God ſhould be diſho­noured by a people that profeſſe open enmity and warre againſt Chriſt and his Government, then by a people that makes ſuch profeſſion of love to both? Amos 3.2.You onely have I known of all the Na­tions of the earth. therefore will I puniſh you for all your iniquities. Surely, our ſecret abominations, are more hatefull to God then their open wickedneſſes, which they commit in the face of the Sun: And better truely were it for us to periſh by the luſts of our enemies, then to periſh by our own luſts; The luſts of our enemies can kill us but once; our own luſts, will kill us to the ſecond death.

Chriſtians, our God doth not onely speak peace, and ſpeak mercies,Pſal. 119.68. but he gives peace, and doth good, Thou art good, and thou doſt good.

In our returns of praiſe, let us be like our God, and not con­tent our ſelves to ſpeak our thankfulneſſe, and ſing our thank­fulneſſe, but let us live our thankfulneſſe, and do our thankful­neſſe, and be our thankfulneſſe; Let us take all from ſinne, and ſelf, and give all to Jeſus Chriſt.

If this be our thankfulneſſe, I dare promiſe you in the Name of my God, this ſhall not be the laſt Victory God will give us, for ſo the Pſalmiſt hath yet to tell you; To him that orders his Converſation aright, I will ſhew the ſalvation of God: You ſhall have yet more ſalvations,Pſal. 50. ult. even on this ſide everlaſting ſalvation. Brethren, look to your Converſations, it is both your thank­fulneſſe and your ſalvation.

Thirdly, Prayerfully. This Victory hath been the return of prayer, let prayer be the return of this Victory: So David re­ſolves, Pſal. 116.13, 17. I will take of the cup of ſalvation, and call upon the Name of the Lord: and verſe 17. I will offer to the the ſacrifice of thanksgiving, and will call upon the Name of the Lord,


You that never prayed in all your lives, now learn to pray, and ſo help to fulfill that Propheſie Pſal. 65.2. Oh thou that hea­reſt prayers, to thee ſhall all fleſh come. God hath ſhewed himſelf willing to hear, do you ſhew your ſelves willing to pray; and you that have prayed, double your prayers, and with your Ma­ſter Jeſus Chriſt, pray yet more earneſtly: Oh it is a ſweet and a glorious thing, when prayer begets deliverances, and deliverances again beget prayer.

Fourthly and laſtly, Believingly. Brethren, let us lay up this freſh experience by us, and learn to live by faith in the next try­all. Shall wee yet diſtruſt our God? Shall wee yet make fleſh our Arm? The Lord forbid. Surely, the leaſt that God expects and merits at our hands, for this and all other miraculous De­liverances, is this, that wee ſhould reſolve with returning, re­penting Ephraim. Aſhur ſhall not ſave us,Hoſ. 14.3. we will not ride upon horſes, neither will we ſay any more to the work of our hands, Yee are our gods, for in thee the fatherleſſe find mercie.

Chriſtians, let us remember this Deliverance, and truſt God as long as wee live. God hath done theſe things of purpoſe to bribe and ſupport our faith, Pſal. 78 46, 7.

Brethren, this will bee honour to our God, when the Ene­mies ſhall ſee, in our greateſt diſadvantages and dangers, wee ſerve a God whom we dare truſt. And thus Brethren, in carrying our Victories Thank fully, Obedientially, Prayerfully, Beleevingly, we ſhall behave our ſelves as a people that know their God, and for whom God hath done ſo wonderfull things. I could have been larger, but that I was choicely prevented in the forenoon.

There is a gracious Promiſe made to Iſrael, the Lord make it good upon England; Iſrael ſhall cry unto me, My God,Hoſ. 8.2. I know thee. It is an harder matter (it ſeems) then ever Iſrael thought of, or then we think of, to know God.

And you have done well, noble Senators, that you have enga­ged your wiſdome and zeal, for the promoting of this bleſſed, and bleſſing-knowledge of God in this**Weſtminſter, where is a Le­cture every morning at ſix of the clock, maintain'd by 7 godly able Divines. place, in the neighbouring City, and in other places of the Kingdome, ſo far as your power and opportunity have ſerved you, by removing thoſe vile per­ſons, whoſe lives and preaching, have tavght nothing but rebel­lion in Iſrael, and putting ſuch in their rooms, that both in34 life and doctrine, ſhould teach people the good knowledge of the Lord. You have done well, I ſay, for you know him that hath ſaid, Wiſdome and knowledge ſhall bee the ſtability of thy times, and ſtrength of Salvation:Iſai. 33.6. And the good Lord ſo accompany his own Word, and his own Works, (by both which hee now is teaching England) with his own Spirit, and preſence, that at length, not onely theſe places, but the whole Kingdome, even all England, may ſay, My God, I know thee. Amen.


About this transcription

TextThe root of apostacy, and fountain of true fortitude. Delivered in a sermon before rhe [sic] Honourable House of Commons, on their late day of thanks-giving for the great victory given to Sir William Waller and the forces with him, against the army of Sir Ralph Hopton. By Thomas Case, Preacher at Milk-street, London, and one of the Assembly of Divines.
AuthorCase, Thomas, 1598-1682..
Extent Approx. 100 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images.
SeriesEarly English books online.
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(EEBO-TCP ; phase 2, no. A81250)

Transcribed from: (Early English Books Online ; image set 154497)

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Bibliographic informationThe root of apostacy, and fountain of true fortitude. Delivered in a sermon before rhe [sic] Honourable House of Commons, on their late day of thanks-giving for the great victory given to Sir William Waller and the forces with him, against the army of Sir Ralph Hopton. By Thomas Case, Preacher at Milk-street, London, and one of the Assembly of Divines. Case, Thomas, 1598-1682., England and Wales. Parliament. House of Commons.. [6], 34 p. Printed by J. R. for Luke Fawne, and are to be sold at his shop in Pauls Churchyard, at the signe of the Parrot,London :1644.. (Annotation on Thomason copy: "May 21st".) (Reproduction of the original in the British Library.)
  • Hopton, Ralph Hopton, -- Baron, 1598-1652 -- Sermons -- Early works to 1800.
  • Waller, William, -- Sir, 1597?-1668 -- Sermons -- Early works to 1800.
  • Bible. -- O.T. -- Daniel XI, 32 -- Sermons.
  • Sermons, English -- 17th Century.
  • Great Britain -- History -- Civil War, 1642-1649 -- Early works to 1800.

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ImprintAnn Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2).
  • DLPS A81250
  • STC Wing C839
  • STC Thomason E46_11
  • STC ESTC R22888
  • EEBO-CITATION 99871856
  • PROQUEST 99871856
  • VID 154497

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