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St PAVLS CHALLENGE, OR THE CHVRCHES TRIVMPH: In a Sermon, Preacht at the FORT-ROYAL March 3. 1643.

By Jer: Leech.

And now publiſhed at the requeſt both of the generous; and his much honored friend Captaine George Dipſort.

EZEK. 22.14.

Can thy heart endure, or can thy head be ſtrong in the day that I ſhall deale with thee?

LONDON, Printed by Thomas Paine, and are to be ſold by Francis Eglesfield at the Marigold in Pauls Church-yard. 1644.


St. PAVLS CHALLENGE, OR The Churches Triumph.

ROMANS 8 v. 31.

If GOD be for us, who can be againſt us?

THE Triumphant Challenge of a Victorious Champion, againſt all the Churches enemies, bodily and ghoſtly. It was daringly done of Goliah,1 Sam. 17.10. when he challenged the whole Hoaſt of Iſrael. Loe here, all the Hoaſt of the earth are challeng'd, with all the Armies of Hell to boote, and though they ſhould all joyne in one, here's one that defies them all. The Triumph is firſt more generall, in this verſe and in the next. Then more particular, in the verſes that come after; which I ſhall touch upon anone. In this verſe, the Apoſtle triumphs, that nothing can befortun a Chri­ſtian to doe him any hurt. The reaſon, becauſe God is of his ſide, God is for him. If God be for us, who can be againſt us? In the next verſe, he triumphs againe, that nothing can be wanting to a Chriſtian that ſhall doe him any good. The reaſon, be­cauſe he hath Chriſt given him; and Chriſt being given him, what can be denied him? He that hath given us Chriſt, how ſhall he not with him give us all things?

Nothing againſt us? All for us? 〈…〉〈 in non-Latin alphabet 〉ſaies the Apoſtle?2 what ſhall we ſay to theſe things? Theſe are ſuch things, as if all were reckon'd up, that can be reckoned up, nothing could be more ſaid. He ſummes up all here that he had ſaid before. Before, he had enumerated and reckon'd up, the ſeverall, and ſingular priviledges, that Chriſtians have an intereſt in. He beginnes with the loweſt of them, Deliverance from condem­nation. In de firſt verſe of the chap. There is no condemnation to them that are in Chriſt. And then he goes on, till he comes to the higheſt; from the ſtate of condemnation, out of which we are delivered, to the ſtate of glorification, unto which wee are exalted. He hath praedeſtinated us, (he ſaies) He hath cal­led us, He hath juſtified us, He hath glorified us; So in the v. immediatly before going. But there he ſtayes, hee makes a ſtop at that, as if when he had ſaid that, he had ſaid all; He had gone ſo high as he could goe no higher. And therefore here, by way of recapitulation, he breaks forth into this tri­umphant acclamation,〈…〉〈 in non-Latin alphabet 〉; what ſhall wee ſay to theſe things? As if he ſhould ſay, This is all that can be ſaid. More then this cannot be ſpoken; greater comfort then this, can­not be given. You may underſtand it three waies. Either by way of thankefull acknowledgement; What ſhall we ſay to theſe things? They be ſuch excellent things, as wee can never bee ſufficiently thankfull to God for them. Or by way of admi­ration and wonderment: what ſhall we ſay to theſe things! They be ſuch wonderfull things, as wee cannot but admire and bee aſtoniſhed, ſo often as we thinke of them. Or laſt of all, by way of triumph and challenge What ſhal we ſay to theſe things? They be ſuch high and mighty things, as we dare challenge all Creatures, Men and Devills, to ſay or doe what ever they can againſt them; we are confidently reſolved, and peremp­torily wee conclude, that nothing can be againſt us, as long as God is for us. If God be for us, who can be againſt us?

The words, as they lie, conſiſt of two parts.

  • 1. A Suppoſition.
  • 2. An Interrogation.

The Suppoſition in the firſt words. Si Deus pro nobis, If God be for us.


The Interrogation, in the next: Quis contra nos? who can be againſt us?

If God be for us, ſaies the Apoſtle. The word If, is not to be doubtfully, but affirmatively taken. Though it have but a ſuppoſitive forme, yet it hath a poſitive force. Commonly it is ſpoken, I know, of things that are queſtionable: yet ſometime of things that are impoſſible; ſometime of things that are in­dubitable Things that are impoſſible. So Gal 4.8. If an Angell from heaven preach any other Goſpel, then that which wee have preacht, let him be accurſed. The Apoſtle knew it was im­poſſible that an Angell from heaven ſhould preach any other Doctrine; yet he ſuppoſes a poſſibility, therefore expreſſes it by an If.

And as things impoſſible thus; ſo thus, things indubitable and certaine. They are expreſt by an If too, which ſometime carries the force of an Etſi, although. Sometime of a Quoniam, Becauſe. If thus; That is, Although thus. As 1 John 2.1. If any man ſin. The Apoſtle knew there was not any man but did ſin: But his meaning was, that Though a man did, yet he had an Advocate to the Father, &c.

Or againe, If thus; That is, Seeing thus, or Becauſe thus: As here in my Text, Si Deus pro nobis, If God be for us; That is, Quoniam Deus pro nobis; Becauſe God is for us, Or Seeing God is for us.

And ſo for the Interrogation that followes; The quis con­tra nos? who can bee against us? The Apoſtle meant not to grant, that ſome might be, but rather concluded that none could be. Who can? As much to ſay, as None can. Like that of Da­vid, Pſal. 130.3. If thou Lord ſhalt marke our iniquities, Quis feret? who can abide it? Ille quis, nullus; ſaies St. Auſtin. That's as much to ſay, as None can abide it.

So here, If God be for us, Quis contra nos? who can be againſt us? Ille quis nullus; The meaning of that is, None can be a­gainſt us. As the ſuppoſition before, had the force of a Conceſ­ſion, implying that Gods being for us, was not a thing to bee ſuppoſed only, but granted: ſo this Interrogation here hath the force of a Negative; implying that becauſe God is for us, that there can be any thing againſt us, is not a thing to be queſtio­ned, but flatly denyed.


In a word; That which the Apoſtle would ſay here, is plainly this. Nothing can be againſt thoſe; nothing can hurt thoſe, with whom, or for whom God is. The words are argumentative; and the Apoſtles argument in them, is Syllogiſtically framed. We have an enthymeme here, a contracted Syllogiſm. God is for us: Ergo, none can be againſt us. Or if you will, a Hypotheticall Syl­logiſme; the Major only expreſt: The Minor and Concluſion conceald. Fully thus. If God be for us, none can be againſt us. This is the Maior part of the Syllogiſme, and this you ſee is expreſt. Then comes in the Minor, though conceald in in the text, but God is for us. Thereupon the Concluſion ne­ceſſarily follows, Therefore none can be againſt us.

This being the ſcope of the words, the parts ſhall be theſe. Not a Suppoſition and a Queſtion, as before; but a Propoſition and a Proofe: Or if you pleaſe a Doctrine, and a Reaſon. 1. You have here a Propoſition or Doctrine; In effect this; None can be againſt thoſe that are Gods. 2. You have the Reaſon or Proofe of it, Becauſe God is on their ſide, God is for them. Both theſe we ſhall diſcourſe upon; upon the Doctrine firſt; then upon the Reaſon; and having done with the explication of them, we will conclude with the uſe and application.

If God be for us, who can be againſt us? Who can be againſt us, does the Apoſtle aske? He needed not aske that, you will ſay. If we compare number with number, we ſhall find more againſt us then for us. We have thoſe that are openly a­gainst us; and we have thoſe that are ſecretly against us; ene­mies againſt us from without, and enemies againſt us from within; as many againſt us as Chriſt had againſt him. Looke how many wicked men there be in the world, ſo many we have againſt us. Looke how many Devils there be in hell, ſo many we have againſt us. And yet does the Apoſtle aske, who can be againſt us?

Who knowes not, that there hath beene enmity from the beginning, between the ſeede of the Woman, and the ſeede of the Serpent? Gen. 3.15.Who knowes not, how he that was borne after the fleſh, perſecuted him that was borne after the ſpirit? And e­ven ſo it is now, ſaith the Apoſtle, Gal. 4.29. As it was then, ſo is it now It was then ſo, and it is now ſo. Now5 to this day the matter is not mended a whit; nor the world is no Changeling, but ſtill the old quarrell is renewed and maintained. They that were againſt Chriſt then, are againſt Chriſt ſtill; They that perſecuted the Church then, perſecute it ſtill. In the infancy of it, it was perſecuted by Tyrants; In the growth of it, it was perſecuted by Hereticks;Bernard Now in the peaceable times of it, it hath beene perſecuted by falſe brethren, and hypocriticall Profeſſors. Even in our owne dayes a ſort that have ſeem'd to be greatly for the Church, they have beene ſhamefully againſt it; againſt the ſpirituall glory of it, againſt the ſincere worſhip of God in it, againſt the power of the Goſpell, and the purity of the ordinances, (more for Innovation then for Reformation) though for out­ward ſplendour and ceremony, zealous beyond meaſure, to advance the pompe of it. Of her being perſecuted by theſe three enemies, the Church may complaine as Jacob did, when he fear'd to be deprived of his three ſonnes: Jo­ſeph is not, and Simeon is not,Gen. 42.36. and now they will take Benjamin a­way too; All theſe things are againſt me. So the poore Church of Chriſt may complaine; Tyrants have perſecuted me, and Hereticks have perſecuted me; and now falſe brethren and hypocrites perſecute me: What Rocks am I caſt upon? what ſtraites am I driven to? All theſe things are againſt me. And yet does the Apoſtle aske, Who can be againſt us?

Out of queſtion, as long as there is a Chriſt in heaven, and a Church on earth; there will be a Devill in hell, and a faction in the world, that will maintaine warre againſt both. Unleſſe Chriſt and the Devill could be reconciled, the world and the Church will never be at peace; They are strangers one to another. Chriſtians are ſtrangers in the world: Therefore they muſt looke for no friendly entertainment in it, but to be uſed as ſtrangers. Nay they are enemies, hating and hated one of another. The world hates me, ſaies our Savi­our, and therefore it will hate you: And it is well it does ſo. It's a good providence of God that the world ſhould hate us, that ſo we might learne to be out of love with the world. How were the Prophets hated and perſecuted in it? Joh. 15.18.How were the Apoſtles hated and perſecuted in it? Even this our6 Apoſtle, St. Paul himſelfe after he had once taken upon him the name of a Chriſtian, he never went without the badge of a Chriſtian, but carried the croſſe about with him ever-after,Gal. 6.17. bore the markes of it in his fleſh to his dying day. What ever place he came into, he met with one or other, that was againſt him;1. Cor. 15.32. Act. 19.24. with Beaſts at Epheſus that fought againſt him; with Demetrius the Silver-ſmith that raiſ'd the Citie in uproare againſt him; with Alexander the Copper-ſmith, that did all the miſchiefe he could to him;2. Tim. 4.13. 2. Tim. 4.10. Act. 13.8. Act. 14.19. Act. 16.22. with Alexander the Copper-ſmith, that did all the miſchiefe he could to him; with Demas that revol­ted from him; with Elymas at Paphos, that withſtood him; with the Jews at Lyſtra, that ſton'd him; with the Magiſtrates at Philippi, that whipt and impriſoned him; with multitudes at Jeruſalem, that charged heavy and falſe accuſations upon him; and at Rome laſt of all,Act. 21.28. with a Nero that beheaded him; and yet doth this Man aske, who can be againſt us?

Yes; He might aske it well enough. Take St Pauls mea­ning with St Pauls words, and we may confidently reſolve this Interrogative, into a Negative; None can bee againſt us: That is to ſay, None can be ſo againſt us, as ever to prevaile againſt us. They may Aſſault, but they cannot overcome: They may oppoſe, but they cannot overthrow; They may fight, but they cannot foile; They may ſhake, but they can­not ſhiver: They may wound, but they cannot kill; or they may kill, but they cannot hurt; kill the body, but not kill the ſoule: In a word, They may beleaguer, but they cannot con­quer; Traitor-like undermine us, but not blow us up.

Premimur, non opprimimur, it is the Churches Motto; the word that ſhe carryes in her Flag and Enſigne. As 2 Cor. 4.8. We are troubled on every ſide, but yet we are not diſtreſſed; we are perplexed, but yet we doe not deſpaire; we are perſecuted, but yet we are not forſaken; we are caſt down, but yet we are not deſtroyed. So Pſal. 129.1. Many a time they have afflicted me from my youth, may Iſrael now ſay: Many a time they have afflicted me from my youth; Sed non praevaluerunt, but they have not prevailed againſt me. No, they ſhall never doe that: It is the Apoſtles Challenge here in my text. 〈…〉〈 in non-Latin alphabet 〉? who can be againſt us? That is, who ſo, as to prevaile againſt us?

Three things you may be pleaſed to take notice of, in the words.

  • 1. The Perſons to whom.
  • 2. The Perſons for whom.
  • 3. The matter about what.

1. To whom, or againſt whom, the Apoſtle makes this chal­lenge. I anſwer, To all the Enemies of the Church, be they who they will be. The word Tie, who, is a comprehenſive word; takes in all, excepts none; neither ſpirituall enemies, nor bodily. Not ſpirituall; ſuch as would accuſe, verſe 33. ſuch as would condemne, verſe 34. ſuch as would ſeparate us from God, verſe 35. None ſhall be able, either to doe the one of theſe, or the other; not ſin, not Satan, not the Law, not our own conſciences. Let them attempt what they will, what they can; none of them ſhall prevaile againſt us. No nor any bodily enemies neither: Thoſe that he afterward muſters up. Tribulation, diſtreſſe, perſecution, famine, Na­kedneſſe, perill, ſword. Theſe though they may infeſt and endanger the body, threaten to make conqueſt of us that way; yet when they have done all they can doe, in ſtead of conquering us, we ſhall conquer them; nay, we ſhall be more then conquerours over them, ſaies the Apoſtle, through him that loves us; in the 37. verſe of the chapter.

He goes a ſtep higher yet; joynes bodily and ghoſtly both to­gether; bids defiance to them all, heroically reſolves that none of them all ſhall prevaile; neither death nor life, nor An­gels, nor principalities, nor powers, nor things preſent, nor things to com, nor height, nor depth, nor any other creature; let them make what confederacies they can, joyne all their counſells, and forces together; yet they ſhall never be able to ſeparate us from the love of God which is in Chriſt Jeſus. Thus you ſee, who they are, againſt whom the Apoſtle makes his challenge.

2. Obſerve for whom, or in whoſe behalfe he makes it. That's in the word〈…〉〈 in non-Latin alphabet 〉Ʋs; who againſt us? Which you may either underſtand to be generally meant, of the whole Church; or particularly, of every Member of the Church.

Againſt the whole Church firſt of all,Mat. 7.25. Pſal. 125.1. none ſhall ever pre­vaile. It is a houſe built upon a rock. Let the raine fall, let the windes blow, let the flouds riſe, her foundation is impreg­nable, and (as the Pſalmiſt of Mount-Zion) ſhall never be8 moved. Tis true. The Church is ſometime like a Ship upon the Sea,Iſai. 54.11. afflicted and toſſed with tempeſts. Like the Ship that the Diſciples ſayl'd in, fill'd with water, and cover'd with waves, and the paſſengers,Mat. 8.26. all ready to cry out, Lord ſave us, we pe­riſh. We have had the ſad and woefull experience of it, in all ages. And even of late dayes, what preſſures the Church hath ſuffered, in moſt places of Chriſtendome, how the ploughers have ploughed long furrows upon their backs, how her fields have been ſowne with the bodies, & watered with blood of Gods Saints, the Goſhens and Edens of it, that were ſometimes as the Gardens of God, turn'd now into A­celdemaes and Golgothaes, (I would I could ſay that we in our owne land had not beene made to drinke deepe of this cup) whoſe heart bleeds not to thinke of it? Certainly in many places, the Enemies have mightily prevailed. I, but yet for all this, though they have prevailed over ſome part of the Church; over the whole Church they ſhall never prevaile; though over the perſons, yet never over the cauſe. She ſhall have an Ʋbi ſtill, a hiding place to reſt in, though it be in the wilderneſſe. God will ſtill reſerve a remnant to himſelfe, even in the worſt times, that ſhall worſhip him in ſincerity, and not kiſſe the Calves in Bethel, nor bow the knee to Baal.

Againe, Though the Churches Enemies may now and then prevaile in ſome places; yet like the Sea (as one ſaies) what they gaine in one place, they loſe in another. And ſo the Church for her part, what ſhe loſes in one place, ſhe gaines in a­nother. As what ſhe loſt among the Jews, when they reje­cted the Goſpell of Chriſt, ſhe gain'd among the Gentiles, when they received it. So what ſhe loſt in the Eaſterne parts of the world, ſhe gained in the Weſterne; what ſhe loſt in Garmany, ſhe gain'd in the Netherlands; what in Italy and Spain; ſhe gain'd in France and England. God ſtill ſo provides, that what her Enemies doe againſt her in one place, he does for her in another; and though they prevaile againſt ſome part of the Church, yet againſt the whole Church (as I ſaid) they ſhall never prevaile.

Nay; they ſhall never prevaile neither againſt any one mem­ber of the Church. Every childe ſhall inherit the ſame bleſſing9 with the Mother. What Chriſt ſaid unto Peter, is ſhall be verified upon every Diſciple of Chriſt, Luke 22.31. Satan hath deſired to winnow thee, as wheat is winnowed, but I have prayed for thee, that thy faith may not faile. Peters Faith never utterly faild; Tis true, It was ſhaken indeede, but though concuſſa, yet not excuſſa, as Theophylact ſayes, though it were ſhaken, it was not ſhiver'd; Mota, ſed non amota, moved it was, but it was not removed: Coepit areſcere, ſed non exa­ruit; It withered at the top, but it dyed not at the roote. In 2. Tim. 4.8. St. Paul ſpeakes of a Crowne of righteouſneſſe, that he ſayes he knew the Lord would give him. Marke what he adds; He ſayes he would not give it to him only, but to e­very one that loved his appearing. Had not every Chriſtian this priviledge, his condition were uncomfortable. But our hap­pineſſe is, that what ever God or nature hath intended for the ſafety and conſervation of the whole, ſhall be commu­nicated and diſtributed to every part. If therefore no Enemie ſhall ever prevaile againſt the whole Church; I being a member of the Church, my confidence and comfort is, that none ſhall ever finally prevaile againſt me. Let's aſſure our ſelves, they ſhall not. Though they may prevaile over our lives, they ſhall not prevaile over our ſpirits. Though they may reproch our names, and plunder our eſtates, and mangle our bodies; they ſhall never doe any violence to our ſoules. No, the Devill himſelfe ſhall never lay hand upon them, un­leſſe he could pluck them out of Gods hand. He may bruiſe them with tentation, but he ſhall never bring them to deſtruction. God has made us invincible, though he have not made us invulnerable. So thus you ſee the ſecond point; For whom, or in whoſe be­halfe the Apoſtle makes this challenge.

In the third and laſt place; Obſerve the matter about which he makes it. About the enemies being againſt the Church. Who can be againſt us? ſaies the Apoſtle. That's the challenge he makes. And how againſt us, he ſpecifies in three particulars. 1. In the 33. verſe. Quis accuſabit? Who ſhall accuſe Gods elect? or who ſhall lay any thing to their charge? None ſhall be able to doe that. He tells you why. Becauſe it is God that juſtiſies us. God is the Judge of all, and it is in the10 Judges power to pronounce thoſe that are accuſed, either guilty or innocent. If God being the Judge, therefore will juſtifie us to be innocent, no accuſer can make us guil­ty.

Then in the 34. verſe. Quis condemnabit? Who ſhall con­demne? None ſhal be able to doe that neither: He tells you why. Becauſe Chriſt is dead and riſn againe for us. Chriſt by his death and reſurrection hath acquited us from the ſen­tence of condemnation. He became ſurety for us, and paid the debt that we owed. The death that we deſerv'd he ſuf­fered, and being ſuffered by him, it cannot be charged upon us. What ever debt I owe, my Creditour cannot condemne me in it, if he that undertakes to be my ſurety, have paid and diſcharged it.

Thirdly and laſtly, in the 35. verſe, Quis ſeparabit? ſays the Apoſtle. Who ſhall ſeparate us from the love of God? Nor ſhall any be able to doe that either. He tells you why. Be­cauſe Gods love in Chriſt is unchangeable, therefore nothing can ſeparate from it. Many occaſions may ſeparate friends here, and cauſe a diverſion of their love. John. 13.1. Jam. 1.17.But whom God loves, he loves to the end: His love is as Himſelf is, ſubject to no varia­tion. I am perſwaded nothing can ſeparate us from the love of God to us in Chriſt, as the Apoſtle ſweetly in the cloze of this chapter. If then there be none that can accuſe us, none that can condemne us; none that can ſeparate us from God, or God from us; we may boldly make the challenge that the Apoſtle here makes;〈…〉〈 in non-Latin alphabet 〉; Who can be againſt us? Afflicted the poore Church may be (as you heard before) but who ever afflicts her, none can overcome her. Enemies may riſe up againſt her, but none of the ſhall prevaile againſt her. That is, they ſhall never ſo prevaile, as either to pervert her, or ſub­vert her. They ſhall neither ſcare her from her profeſſion, nor ſupplant her from her peace. They ſhall neither bereave her of her Faith, nor deprive her of the reward of her Faith. They ſhall neither ſtrip her of Grace, nor ſpoile her of Glo­ry.

I may goe one ſtep higher yet. So far ſhall the Enemies of the Church be from doing any thing againſt her, as in11 ſeeking to doe againſt her, the ſhall rather doe for her. In ſtri­ving to be her Enemies, they ſhall (though againſt their wills) prove her beſt friends. What ever they intend to her hurt, it ſhall turne to her good. As Ioſeph to his brethren,Gen. 50.20. When you thought evill againſt me, God meant it to my good. So God will turne that to the good of his Church, which her Enemies intend to her for e­vill. The plot that Haman laid for Mordecai, and the lot that he caſt for the rooting out of the Jewes, beſide the miſchiefe he brought upon himſelfe by it, (it was like an Arrow ſhot upright, that fell downe upon his owne head) it turn'd in the end to Mor­decai's greater advancement, and to the Iewes greater enlarge­ment. And ſo ſhall every thing turne, that the Enemie plots and practiſes, to ruine any of Gods children, it ſhall turne to their greater good and glory in the end. It may for the time helpe to let out ſome of their corrupt blood; but they ſhall afterward be the ſounder for it. As it was with Phereus Iaſon in the ſtory; one that had an Apoſthem growing within his body;Cicnaturdeor: l. 3. when an Enemie of his that thought to have killed him ran at him with his ſword, it ſo happened in the thruſt, that the ſword did only prick the A­poſtheme; and by that meanes profuit hoſtis, his Enemie did him a better turn, then all his Chirurgions could doe him. Gladio vo­micam aperuit; He opened the ulcer he had within him, and by o­pening it cured it.

They ſay vines beare the better, when they are watered with blood: So does the vine of Gods Church. The blood that has been ſhed in it has been a deaw to water it. The more the Church has been perſecuted, the more ſhe has flouriſht. Like the Camo­mill, the more you treade upon it, the thicker it growes;Nititr in pondus palma et conſurgit in altum. like the Palme; the more weight you lay upon it, the broader it ſpreads. Non minuitur, ſed augetur, ſaies Leo. The Church leſſens not with perſecution, but increaſes. Therefore Tertullian to the Gentiles, when they were ſo cruell in perſecuting the poore Chriſtians. What gaine you by all your cruelty? ſaies he. It is no ſuch Bug­beare to ſcare us, it is rather a Baite to allure us. Quoties metimur, plures efficimur; the oftner we are mowen downe, the thicker we come up. Pharaoh found it ſo, when he oppreſt and afflicted the Iſraelites; The more he afflicted them, ſaies the text, the more they mul­tiplied and grew. Exod. 1.12. And Herod found it ſo after his behead­ding of Iames, and impriſoning of Peter. The fiercer he waxt, the fertiler the Church waxt, for (ſays the ſtory) the word multiplyed12 and grew after it. Act. 12.24. We neede not wonder at this be­loved. No wonder that nothing can prevaile againſt the elect of God; nothing to accuſe; nothing to condemne; nothing to ſeparate them from his love. The Apoſtle gives a ſatisfactory reaſon for it here in my text: It is becauſe God is on their ſide; God is for them. Which brings me to the proof of the Propoſition; the ſecond gene­rall part that I propounded to ſpeake of. Si deus pro nobis; If God be for us; that is, Quoniam Deus pro nobis; Becauſe God is for us; therefore none can be againſt us.

That none can be againſt us, becauſe God is for us, is a reaſon ir­refragable. All power ſave Gods, is but a created power, therefore but finite and limited; Onely Gods is infinite and un-limited, be-becauſe un-created:〈…〉〈 in non-Latin alphabet 〉, ſays Damaſcen, The God that we have is above all Gods. And〈…〉〈 in non-Latin alphabet 〉, ſays Cyril, The power that God has, is above all power. Now if that power be for us, that is above all power; and if the God be for us, who is above all Gods, impoſſible it is, that as long as we have him for us, any thing can be againſt us.

It was part of Moſes his〈…〉〈 in non-Latin alphabet 〉, the ſong of triumph that he ſung after Pharaoh and his hoſt were diſcomfited in the Red ſea; Who is like unto thee oh Lord among the Gods, who is like unto thee? Exod. 15.11. They ſay the Machabees had it afterward for their Mot­to, and put it upon their banner when they went out to their warrs. 〈…〉〈 in non-Latin alphabet 〉Mi Camocha, Baelim Jehova. Who is like unto thee oh Lord among the Gods? And thence it was, as the Hewrews report, that they had their name given them; namely from the initiall letters of the foure words in that ſentence, Mem, Caph, Beth, Jod, which are juſt the initiall letters of the foure ſyllables of their name, Macha­baei. Sufficient it is that God hath cal'd himſelfe El-ſhaddai; a God al-ſufficient. So to Abraham, Gen. 17.1. Eni, El-ſhaddai, I am the Almighty God; or I am God all-ſufficient. All-ſufficient to himſelfe. All-ſufficient to his Creatures. All-ſufficient to ſave. All-ſufficient to deſtroy. All-ſufficient to doe what he will. All-ſufficient to doe how he will. All-ſufficient to doe more then he will. Having therefore ſuch a God for us; a God almighty, a God all-ſufficient; a God like unto whom there is no God; none like him in wiſe­dome, none like him in holineſſe, none like him in juſtice, none like him in mercy, none like him in truth, none like him in power; in defiance to all enemies, bodily and ghoſtly, ſecret and open. Traytours and Rebells, Hereticks and Tyrants, Jeſuites and De­vills,13 wee may confidently make it our triumph and our chal­lenge, If God be for us, who can be againſt us?

St. Auſtin obſerves, out of the verſe before-going,De verbis A­postoli. Serm. 16. that God may be ſaid to be for us foure wayes. For us in predeſtinating us; For us, in calling us; For us in iuſtifying us; For us in glorifying us. And theſe foure wayes, by which God is ſaid to be for us, he op­poſes to thoſe foure Enemies that riſe up againſt us. The firſt, our inferiour Enemies; (as he calls him) that's Man. The ſecond our exteriour; that's the World. The third our Interiour; that's the Fleſh. The fourth our ſuperiour; that's the Devill. That man cannot prevaile againſt us, he argues; becauſe of Gods predeſtina­ting us. Nor the world; becauſe of Gods calling us. Nor the fleſh; becauſe of Gods juſtifying us. Nor the Devill; becauſe of Gods glorifying us. None of all theſe can be againſt us, if God be for us.

In ſtead of, If God be for us; ſome reade, Si deus nobiſcum; If God be with us. And being ſo read, it may ſeeme to have ſpeciall refe­rence to Chriſt. For Immanuel you know is Chriſts name; and that's as much to ſay as Deus nobiſcum; God with us. And indeed, it is moſt certaine, that Gods being for us, it does properly and prima­rily come from Gods being with us. It comes originally from Chriſt. It is in and through Chriſt, that God does all thoſe things for us, that you heard of, that he predeſtinates, and calls, and iuſti­fies, and glorifies. It is in and for Chriſts ſake, that none can accuſe us, condemne us, ſeparate us from his love. He is the fountaine of all that love, with which it pleaſes God to embrace us. And as all the promiſes, ſo all the bleſſings we enjoy, they are all as ſtreames flowing from that fountaine. All our liberties, priviledges, com­forts, graces; all our ſafety, ſtrength, peace, joy; all our preſerva­tions from dangers, ſupportations in dangers, deliverances out of dangers; In a word, all the good that God has done us; all the good that he intends to doe us, all muſt be acknowledged to come by Chriſt; and by him, praiſe to God muſt be rendred for all; even by him that is our Immanuel, God with us; and by his being with us, ſo for us, as that nothing can be againſt us.

All we have now to examine is no more but this; wherein God hath ſo declared himſelfe to be for his Church, as in times of feare and danger, ſhe may be bold to ſecure her ſelfe under his protecti­on, and confidently reſolve, while he is with her, and for her, none can be againſt her.


I anſwer: God has abundantly done it ſeverall wayes; and thoſe both ordinary, and extraordinary. Ordinarily he has done it vi­res ſuppeditando, by ſupplying her with ſuch a proportionable mea­ſure of power and ſtrength, as ſhe has beene able to deale upon e­quall termes with the ſtrongeſt of her Enemies, and to make her part good with them, in their hotteſt conflicts and aſſaults, for po­licy, for puiſſance, for number, for power, it has many times falne out, that the Churches proviſion, have not beene a whit inferi­our to any of her Enemies.

But his extraordinary wayes are more remarkeable. God has many times uncouth and extraordinary wayes, ſuch as none could ever have expected, invented, imagined, to bring his worke and purpoſe about, as for the peace and ſafety of his Church, ſo for the diſſipation and confuſion of thoſe that have beene her Adver­ſaries.

1. He has done it, animos conciliando; by meekning the hearts of her Adverſaries, and by ſweetly attempering them to a placid and peaceable diſpoſition. Pro. 16.7.When the wayes of a man pleaſe the Lord, ſayes Solomon, he will make his Enemies his friends. Eſau, though he car­ry the heart of an Enemie toward Jacob, yet he ſhall looke upon him when he meets him, with the face of a friend. The ſtroakes and wounds that perhaps he intended, and threatned, they ſhall be turned into kiſſes and ſmiles. You ſee what a ſtrange way he brought the Children of Iſrael out of their Babylonian captivi­ty. Pſal. 126.4.The Pſalmiſt ſayes, He turned their captivity like the water of the South. And how was that? That was by the thawing of the Snow that had lyen all the winter frozen and congeald upon the tops of the Icie mountaines. When at the returne of the Spring, the heate of the Sun had melted and diſſolved it, it brought ſtore of waters down into the dry places of the South, ſo turned the barren deſarts of it into ſtanding pooles. Thus God turned the captivity of his people. He cauſed the hearts of thoſe heathen Princes, Cyrus, and Artaxerxes, and the reſt under whom they had beene held Captives, to relent and melt toward them, ſo as they licenced them to depart, and to returne peaceably into their owne land. And no leſſe ſtrangely by the Chriſtians, in the times of the primitive Church, when they had ſuffered long perſecution under trucu­lent and bloody Tyrants; God at laſt mollifyed their hearts, made them of Wolves to become Lambs, enclined divers of thoſe perſe­cuting Emperours, Adrian, and Traian, and Severus, and others,15 out of tender compaſſion to recall thoſe cruell edicts, that they had publiſhed againſt the poore Chriſtians, not ſuffering them to be executed with ſuch rigour, as formerly they had beene, and in the end reſtored peace to his Church. Pro. 21.1.He that hath the hearts of all men in his hand, can turne them, as he pleaſes, like rivers of waters.

2. He does it, terrorem incutiendo, by ſtriking terror and feare in­to the hearts of the enemy, that they dare not drive on, to do the miſchiefe they would doe. In Exod. 23.28. I will ſend the hornet be­fore thee, ſays the Lord, that ſhal drive out before thee the Hivite & the Canaanite. What Hornet was it that he meant? See the verſe be­fore going; I will ſend my feare before thee, and will deſtroy all the peo­ple to whom thou ſhalt com. The terrour and feare with which God often ſtrikes the hearts of his enemies it is like the ſting of a Hornet, that takes away their ſpirit and courage from them, and makes them flee when none purſues them. Thus in Jehorams time, when the Syrians with a huge Army came to make warre againſt Iſrael,2 Reg. 7.6. God made them heare a noyſe of Chariots, and a noyſe of Horſes: & the very feare of this ſo amaz'd them, as they left all they had in their tents, and fled for their lives. 1 Sam. 18.2.Thus Saul was reſtrain'd from do­ing any hurt unto David, by reaſon of the feare that God ſtrake his heart withall. He was afraid of David, ſaies the text, becauſe he ſaw that the Lord was with him. And thus the Iews were reſtrained,Luke 19.47. even for f••re of the people, from laying hands upon Chriſt, when they would have apprehended, and put him to death. Strange to ſee, how great ones doe many times ſtand in feare of thoſe that are meaner then themſelves, thoſe who, one would think, ſhould rather ſtand in feare of them; and how few in number God can make to diſperſe exceeding great multitudes. As Jonathan ſaid to his Armour-bearer, when they two, and no more, creeping upon their hands and knees, betweene the teeth of thoſe two rockes, that were in Bozez and Seneh, diſcomfited a Garriſon of the Phili­ſtims; There is no restraint to the Lord to ſave by many, or by few. 1. Sam. 14.6.God promiſed his people that it ſhould be ſo; that he would ſtrike ſuch feare into the hearts of their enemies, that five of them ſhould chaſe a hundred, and a hundred of them put ten thouſand to flight. Levit. 26.8.

3. He does it poenam infligendo; by inflicting ſome remarkable judgement upon the enemy. Sometime, for the preſent diſabling of them; as it was with Jeroboam when he ſtretcht forth his hand againſt the Prophet at Bethel, commanding to lay hold on him, his hand withered and dryed up by and by, ſo that hee was not able16 to put it in againe. And ſo**Theodor. hiſt. Eccl. l. 4. c. 17. Ʋalens the Emperor, when hee came to ſigne the writ for the baniſhment of Saint Baſil, his fingers ſhook and ſhrunke up that he was not able to hold the pen. Sometime againe to the utter cutting off,1. Reg. 13.4. and deſtroying of them. So when Pha­raoh and his hoſt of uncircumciſed Aegyptians,Exod. 14.25. purſued the Iſra­elites at the red Sea;2 Reg. 19.35. God ſtrooke off their Chariot wheeles, and the Sea cloſed her mouth upon them, that they ſunke as leade into the mighty waters. So Senacherib, and his Aſſyrian Army, a hundred and five thouſand of them, when they came to fight againſt Heze­kiah, they were by an Angell of God all ſlaine in one night, and all found in the morning ſo many dead corpſes. Many examples you ſhall meet with in the Eccleſiasticall Hiſtories, of the prodigious and fearefull judgements that almighty God ſent upon perſecuting Tyrants, and of the miſerable ends that they came unto; by meanes where­of the Church enjoyed tranquillity and peace.

4. He does it curſum divertendo; by diverting the courſes of the enemy, and putting them upon new occaſions, to ſtay the preſent violence of their furious proceedings. Thus when Saul was purſu­ing David,2 Sm. 23.27. hunting him up and downe like a Partrich upon the mountaines; God ſprung up a new game for him (as one ſaies) ſet the Philiſtines upon the back of him, ſo as hee was faine to leave chaſing of David, and to bend his forces againſt them. We want not thoſe in our owne times that may in this example reade their owne ſtory; men that have beene hot in the purſuing of o­thers, others that have beene as innocent perhaps as ever David was, and by them as much hated (I dare ſay) as ever Saul hated David, when by all the projects and practiſes they could deviſe, they have endeavored the treading of them downe, and the roo­ting of them up; ſodainly the wheele has turned about, and while they have beene undermining others, others have countermined againſt them, ſo as they have been forced to leave the game they were following, and to ſhift for the ſaving of their owne skins. I neede not inſtance in thoſe of the Popiſh faction. It's notoriouſly well knowne, how active they have alwaies beene, ſpecially of late yeeres, how induſtriouſly, how indefatigably they have beſtir'd themſelves, for the ſtrengthening of their confederacy and advancing of their cauſe, making no-bodies of the Proteſtants or worſe then no-bodies. But I hope there is a Weſterne winde now blowing, that will turne their weather cocks another way.

5. He does it machinas detegendo; by detecting and diſcloſing17 the machinations and plots of the enemy; and ſo ſtrangely bring­ing them to light, that they have been defeated, before they could be accompliſht. Thus the plots of the Aramites were diſcovered, even their bed-chamber ſecrets to the Prophet Eliſha. 2 Reg. 6.12.Thus the con­ſpiracy of Bigthan and Tereſh, two of the Kings Chamberlains was diſcovered by Mordecai to King Ahaſhuerus. Eſter 2.22.Thus the plot that Haman had laid againſt Mordecai, and the lot he had prepared to deſtroy the whole nation of the Jewes, was diſcovered to Queene Eſther, and by a ſtrange providence prevented. Thus the conſpi­racie againſt Paul,Act. 23.12. by above forty men that had bound themſelves with an oath and a curſe, neither to eate nor drink till they had killed him, was diſcovered to the Chiefe Captaines by his Siſters Sonne. And thus the plot of our Gunpowder Traytours (the like whereof heaven never ſaw, hell never forg'd, earth never heard of) was diſcove­red by the writing of a letter, I know not whether more ſtrange­ly pen'd, or ſtrangely interpreted; but pen and tongue both guided by a Divine providence, to bring thoſe dark things to light which (had they beene otherwiſe) our light had beene cover'd under per­petuall darkneſſe.

6. Conſilia infatuando, by infatuating the counſels of the enemy, and turning their deviſes into fooliſhneſſe. Thus the Lord infatuated the counſaile of Achitophel, which hee had ſo politiquely and ſo peſtilently contrived againſt David. Certainly, had that perni­cious peece of Counſaile ſucceeded, the field had been halfe wonne before a blow had been given. But God that guided the tongue of Huſhai, guided alſo the heart of Abſalom,2 Sam. 17.14. and made Huſhais counſaile to prevaile with Abſalom, that Abſaloms treaſon might not prevaile againſt David. So what he intended for a ſnare to David, it proved in the concluſion a halter to himſelfe.

All theſe waies it pleaſeth Almighty God ſo to declare himſelf for the defence and protection of his Church, as while hee ap­peares for her, ſhe may boldly bid defiance to any enemies that can come in againſt her.

And thus I have given you the Explication of my text as well as I am able. I ſhall now onely crave leave, to wind up what re­maines in a word or two of application; and then diſmiſſe you with a bleſſing.

1. If it be ſo, that while God is for us, none can be againſt us; all that are Gods have here a ſtrong foundation of comfort to build upon: Let who will be againſt thee; the world againſt thee, the18 Devill against thee, all againſt thee, as long as thou haſt God with thee, thou needeſt not be diſmaid; Thou haſt more with thee then a­gainſt thee, as Eliſha ſaid to his ſervant, 2 King. 6.16. be confidēt that unleſſe they can overcome God, they can never overcome thee. When Caeſar was at Sea in a great tempeſt, the Maſter of the ſhip began to bee afraid; The Emperour bad him not bee afraid; Caeſarem vehis, ſays he remember thou haſt Caeſar in the Ship with thee: Whereſoever we are, ſo long as we have God with us, there's nothing we have cauſe to be afrayd of indeed. Pone me juxta te; ſo the vulgar reads that text Joh. 17.3. Set me beſide thee, and let any mans hand fight againſt me. The Prophet David heroically, Pſal. 46.1. God is our refuge and our ſtrength, therefore I will not feare though the earth be moved, though the mountaines be carried into the midſt of the ſea: So Pſal. 27.3. Though an hoaſt ſhould encample againſt me my heart ſhould not feare, though warre ſhould riſe up againſt me, yet in this I would be confident. In this? In what? He tells you in the firſt verſe; The Lord is my light and my ſalvation, therefore whom ſhould I feare? The Lord is the ſtrength of my life, therefore of whom ſhould J be afraid? Say a thouſand dangers compaſſe thee about:Mille mali ſpecies, mille ſalutis erunt.

As thou haſt a thouſand dangers to environ thee, ſo God has a thouſand wayes to deliver thee. What could Luther ſay? If all the houſes in Wormes were tyled with Devils, I would not be afraid to goe thither; becauſe he was confident he had God to goe along with him. Deus meus et omnia, as he ſaid, God mine, and all mine. Let me but make that ſure, and whereſoever I become I am ſafe. If I can but be ſo happy as to apprehend that I have a propriety and intereſt in God, and to be aſſured that God is mine; though it be the nature of feare to betray all ſuccours, that will ſuccour me a­gainſt all feares. God is a Rock to his children; what ever elſe we build upon, is but ſand; The Salvation of thoſe that truſt in him; Therefore David joyns them together, My God and my ſalvation, Salvation is mine, if God be mine. But then I muſt be able to ſay, he is Mine, Tolle meum, tolle Deum; take my away, as good take God away. Were it not for that poſſeſſive My, the Devill might ſay the Creed, to as good purpoſe as thou. For the Devill beleeves there's a God; the Devil beleeves there's a Chriſt; but that which torments him is this, that he cannot ſay My to any one article. Who ever can ſay that, and ſay it in Faith, he ſhall have that com­fort given him that all the world cannot take from him; even that19 ſpirit of comfort that ſhall abide with him to the end, and make him victorious in all his encounters. Nothing ſhall be forcible inough to bereave him of it. Sicut non vincitur qui dat, ita nec aufertur quod dat. As he that gives cannot be overcome, ſo that which he gives cannot be taken away. I remember it was the comfort that Moſes gave the Iſraelites when they were to have warre with the Canaa­nites; Numb. 14 Feare not, God is with us. And Vegetius ſays,Ʋeget. lib. 3. cap. 3. it was the word, that the Roman Souldiers afterward cheat'd up one ano­ther with in their wars; Deus nobiſcum; God is with us. Let it be your word alſo, when you goe forth into the field, and while you lye here in your Fort: Where ever you are, learne to doe by this text as Chytraeus reports the Emperour Maximilian to have done. Chytraeus in Itinerario.He ſays, he was ſo taken with it, and ſo exceedingly admired it, as he cauſed it to be ſet in letters of Checquer-worke, upon a table that he commonly din'd and ſupt at, that having it alwayes in his eye, he might alwayes have it in his minde; Si Deus nobiſ­cum, quis contra nos? If God be for us, who can be againſt us?

2. A here is a great deale of comfort, for them that are Gods, ſo for them that have no aſſurance of God, no propriety nor in­tereſt in God, here's a great deale of terrour.

  • 1. They can have no peace within themſelves.
  • 2. They can have no hope to prevaile againſt thoſe whom they count their Enemies.

1. No peace within themſelves. For granting this to be true on the the one ſide, that If God be for us, none can be againſt us; the contra­ry muſt needs be true on the other ſide, that if God be againſt us, none can be for us. Such the condition of all wicked men. They have God againſt them: And what can be more fearfull? Pſal. 102.2.Hide not thy face from me, ſays David, nor abſent thy ſelf in a time of trouble. For God to doe that, to hide his face from us at any time, or (though a friend) to abſent himſelfe from us, we ſhall find that bad enough. But for God to looke at us with angry face, that will be ten thouſand times worſe. If to abſent himſelfe from us, be uncomfortable; to ſet himſelfe againſt us, that's a great deale more terrible. As we can have no friend like God, ſo we can have no Enemie like God. As it is no matter whom we have againſt us, if God be for us; ſo no matter whom we have for us, if God be againſt us. To ſay truth, all will be againſt us, if God be againſt us. Men against us, Angels againſt us, Devils against us, our owne conſciences againſt us, all Creatures in Heaven and Earth againſt us, and all too potent, too ſtrong for us:18〈1 page duplicate〉19〈1 page duplicate〉20Mice were too ſtrong for the Philiſtims; Lice too ſtrong for the Aegyptians, when God had once ſet himſelf againſt them. So that's one part of wicked mens miſery, They can have no peace within them­ſelves.

A ſecond is; They can have no hope to prevaile againſt thoſe, whom they count to be their Enemies. The wicked count all their Enemies that are Gods friends. Therfore as they ſet themſelves againſt God, ſo they ſet themſelves againſt them. But all in vaine, and without hope of ſucceſſe:Pſal. 2.1. Why doe the heathen rage, ſaith the Pſalmiſt? Or why doe the rulers of the earth combine and take counſaile together? They doe but imagine a vaine thing. And marke the reaſon that he gives; They doe it againſt the Lord, and againſt his anointed. The Lord will be too hard for them, and they will but kick againſt a throne, when they riſe up againſt him. So the Prophet, in Eſay 8.9. Aſſociate your ſelves oh you people, yet you ſhall be broken to pieces; and gird your ſelves, yet you ſhall be broken to pieces; Take counſaile together, yet it ſhall come to nought, ſpeake the word, yet it ſhall not ſtand: and it is the ſame reaſon he gives for it; Quia Deus nobiſcum, becauſe Gods is with us. God that ſits in heaven is alwayes with his Church, and when he ſees how actively her Enemies beſtirre themſelves, how they bend their bowe,Pſal. 11.2. and make their arrow ready upon the ſtring, to ſhoote at them, that be upright in heart, videt, et ridet, He ſees them and laughs at them, breaks their ſnares aſunder, cuts their cords to pieces, many times catches them in their owne net, and makes them fall into the pit that themſelves have digged. How often falls it out, that the Churches deliverance and her Enemies deſtruction meete both together? How often that the plots which are layd for Gods children, are not on­ly diſappointed, but the wicked themſelves undone by the plots that they have layd? Thence thoſe two phraſes of the Scripture, they weave the ſpiders web, and hatch the Cockatrices egge. They weave the ſpiders webbe:Iſa. 59.5. that ſhewes how vaine their attempts are. For how ſoone is the ſpiders web ſwept away, though never ſo cunning­ly and curiouſly ſpun? So all the ſtratagems and attempts of the Churches wicked Enemies, though never ſo cunningly contrived, yet they are quickly defeated, ſcattered and ſwept away on the ſo­daine, even like a ſpiders web. But that's not all; It's worſe then ſo. They hatch the Cockatrices egge: That ſhewes, how pernicious their attempts are, pernicious to their owne ſelves. For out of the egge they hatch, there ſprings a Viper that ſtings them to death. Their owne counſails and devices worke to their owne ruine. So it is a21 double evill that attends them, enough one would thinke, to cure them of their madneſſe, and to take them off from proſecuting their malicious purpoſes, when they begin to ſet their hearts upon miſchief; Firſt that they are vaine in what they do; then that they are curſt in what they doe. Firſt they ſhall be diſappointed in the circumventing of others; then the ruine that they ſtudy and me­ditate, ſhall fall upon their owne heads. In briefe; Thoſe for whom God is, nothing ſhall be againſt them; Thoſe againſt whom God is, no­thing ſhall be for them.

3. Thirdly and laſtly. Seeing while God is for us, nothing can be a­gainſt us; Beloved, it we deſire to have God for us, we muſt reſolve to be for God. We muſt be on his ſide, if we will have him on ours. What ſaid the Prophet Azariah to the men of Benjamin and Judah? 2 Chro. 25.2.The Lord is with you, while you are with the Lord. Shall we thinke the Lord will be for us, if we be not for him? Nay, ſhall we thinke the Lord will be for us, when we are againſt him? while we ſide with the Devill and the world and the fleſh, can we be ſo unrea­ſonable as to preſume that God will ſide with us? No. Remem­ber what Davids words were to Solomon; 1 Chro. 28.9. If thou ſeeke the Lord, he will be found of thee, but if thou forſake him, he will caſt thee off for ever. I would this leſſon were well remembred and well learnd. Sure I am; no people under Heaven have more cauſe to remember it and learne it then we. Never was God more for a­ny people, then for us in this land. How many eminent tokens and ſeales of his favour hath he printed upon us? How many mercies have we beene compaſt about withall? What plenty have we en­joy'd? What dayes of peace have we ſeene? What a happy go­vernment have we lived under? What a flouriſhing ſtate have we had? What a flouriſhing Church have we had? What a ſort of mighty preſervations, and miraculous deliverances have we had? It were eaſy for me to loſe my ſelfe in this field, but it is too late to wander farre. I ſhall only exhort you to be mindefull of the du­ty we all ſtand engaged in. Seeing God hath been ſo gratious to us, let us be as zealous for him. Seeing he hath appeared on our ſide, let us appeare on his. And remember we cannot be rightly for God, if we be not againſt thoſe, that are againſt God. Gods friends muſt be our friends, and Gods Enemies muſt be our Enemies. Enemies they are to God, that are Enemies to his Church, Enemies to his cauſe, Enemies to his Goſpell, Enemies to the ſincerity of his worſhip and to the purity of his Ordinances. None more malevolent, and22 bitter then thoſe of the popiſh faction, thoſe that are Romes fav••­rites; therefore none that we ſhould ſet our ſelves againſt, more then againſt them. We have beene faulty this way. We have com­plyed too much with Rome, and connived too much at Popery. Like thoſe of Thyatira (St. John. blames them for it) we have ſuffered the wo­man Jezabel,Revel. 2.20. which calls her ſelfe a Propheteſſe, to teach and to deceive many of Gods ſervants; and to make them drunke with the cup of her ſpirituall fornication. It is time to un-deceive them if we can; to plucke the cup from their mouthes, and to plucke downe her from her throne. All that are on Gods ſide will doe it. Who is on my ſide there?2 Reg. 9.33. ſays John, Who? He that is on my ſide, let him caſt downe Jezabel: So, who ever is on Gods ſide, let him downe with that Jezabel of Rome, downe with her Idolatries and ſuperſtitions; downe with her trumperies and vanities; downe with her Altars and Images; down with her rags and reliques. They be but Jeza­bels fragments, and let them be uſed, as Jezabel was uſed; It's time they were troden under foote, and that Dogs-meate were made of them. Helpe Royall Soveraigne to throw her downe; Helpe more and more to throw her downe, You of the honourable court of Parliament. Every one that loves the Lord Jeſus Chriſt, helpe to throw her downe. Never let us halt (as we have done) betweene God and Baal, away with ſuch halting. Never let us mingle lan­guages as we have done, the Language of Aſhdod, with the language of Canaan. Away with ſuch canting. Let's ſpeake our ſelves what we are, and be no more aſhamed of our livery then we are of out ſervice. If we be aſhamed of Chriſt now, he will be aſhamed of us another day; but he will not refuſe to owne us, if we be not afraid to owne him. Ours he is, and ours he will be. He will be for us, he will be with us; with us in health and with us in ſickneſſe, with us at home and with us abroad, with us in the City and with us in the field, with us in peace and with us in warre, with us in life and with us in death. And we at laſt ſhall be with him (if we conti­neu to be for him) in that glory and bleſſedneſſe which ſhall en­dure to all eternity.


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TextSt Pauls challenge, or The Churches triumph: in a sermon, preacht at the Fort-Royal March 3. 1643. By Jer: Leech. And now published at the request both of the generous; and his much honored friend captaine George Dipfort.
AuthorLeech, Jeremiah..
Extent Approx. 63 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images.
SeriesEarly English books online text creation partnership.
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(EEBO-TCP ; phase 2, no. A88882)

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Bibliographic informationSt Pauls challenge, or The Churches triumph: in a sermon, preacht at the Fort-Royal March 3. 1643. By Jer: Leech. And now published at the request both of the generous; and his much honored friend captaine George Dipfort. Leech, Jeremiah.. [2], 22 p. Printed by Thomas Paine, and are to be sold by Francis Eglesfield at the Marigold in Pauls Church-yard,London :1644.. (Reproduction of the original in the British Library.) (Annotation on Thomason copy: "may 27.".)
  • Bible. -- N.T. -- Romans VIII, 31 -- Sermons.
  • Sermons, English -- 17th century.

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  • Text Creation Partnership,
ImprintAnn Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2).
  • DLPS A88882
  • STC Wing L905
  • STC Thomason E49_25
  • STC ESTC R11552
  • EEBO-CITATION 99859065
  • PROQUEST 99859065
  • VID 111126

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