Gospell courage, or Christian resolution for God, and his truth.: In a sermon preached before the Honourable House of Commons, at Margarets in Westminster, at a publique fast, the 31. of May, 1643. / By Andrew Perne Master of Arts, sometimes fellow of Katherine Hall in Cambridge: now minister of Wilby in Northampton-Shire.

Die Mercurij ultimo Maii 1643.

IT is this day Ordered by the Commons assembled in Parliament, That Sir Christopher Yelverton doe from this House give thanks unto M^r. Andrew Perne for the great paines hee tooke in the Sermon he this day preached (at the intreaty of the House of Commons) at S^t. Margarets, in the Citie of VVest∣minster, being a day of publique Humili∣ation, and that he desire him to Print his Sermon. And it is Ordered that no man presume to Print his Sermon, but whom the said M^r. Perne shall au∣thorize under his hand writing.

H. Elsyng. Cler. Parl. D. Com.

I authorise Stephen Powtell to Print my Ser∣mon above named, and no man else.

ANDREW PERNE.

GOSPELL COURAGE, Or Christian Resolution for GOD, and his Truth. In a SERMON Preached before the Honourable House of COMMONS, at Margarets in Westminster, at a Publique FAST, the 31. of May, 1643.

By ANDREW PERNE Master of Arts, sometimes fellow of Katherine Hall in CAMBRIDGE: Now Minister of Wilby in Northampton-Shire.

JER. 6.16.

Thus saith the Lord stand yee in the wayes, and see, and aske for the old pathes: where is the good way, and walke therein; and yee shall find rest for your soules.

Josh. 24.15. As for me and my House we will serve the Lord.

Dan. 3.18. Be it knowne unto thee O King, that we will not, serve thy Gods nor worship thy Golden Image which thou hast set up.

LONDON, Printed by G. Dexter, for Stephen Bowtell, at the Signe of the Bible in Popes-head-Alley, 1643.

TO THE HONOURABLE THE KNIGHTS, CITIZENS, and Burgesses, of the COMMONS House of PARLIAMENT.

Noble Gentlemen,

THis Sermon lately preached be∣fore your Honourable Assembly, I now present to your review, if in the midst of so many im∣portant businesses of State, which lie upon you; and in such variety of farre more learned Discourses which daily offer themselves, you can find any leasure to look on this: You are my witnesses, and the world may see here is

nothing but the words of truth and sobernesse, though many charge us, unheard, with Schisme, Heresie, Faction, Sedition, and what not. I must seriously confesse, I am conscious to my selfe of many wants and infirmities, and have alwayes avoyded to be publike, as judging them things too high for me, contenting my selfe to approve my doctrine to God, and the consciences of my deare people committed to me; and if I might have pleased my selfe, I should rather have bin found still in mine own private Cure, and have devolved this taske to any other: But I durst not refuse an Authority so high and sacred, to which all honest and Religious hearts cannot but stoop, in regard of that stamp, which the great God hath actually set upon it, even for the genera∣tions of after ages: your command will be a sufficient Apollogie for me, though not for the worke; yet if the great God may have any glory, or the poorest in the Church (for, for them only I conceive it fit) any edification by my weake en∣deavours, I shall never repent either the preach∣ing or Printing of this Sermon, however un∣willingly I undertook both, being over ruled therto by your request, which is to me instead of a command.

Gentlemen, I have but one suit to you, and tis the summe of the ensuing Sermon, be Resolute still for God, and for his true Religion; and you know who said it, God is with you while you are with him;

Your Servant for Christ, ANDREW PERNE.

A SERMON Preached before the Honourable House of COMMONS, at their publike Fast, May 31. 1643.

MICHAH 4.5.

For all people will walke every one in the name of his God, and we will walke in the name of our God for ever and ever.

THE Prophet having shut up the former Chapter with the great Judgement that all the Prophets did threaten Jerusalem with, to wit, the Babylonish Captivity: begins this Chapter with a pro∣phesie of that great Mercy that all of them comforts her with, to wit, the coming and Kingdome of Christ: But in the last dayes it shall come to passe (sayes he) ver. 1. that the mountain of the

house of the Lord shall be established in the toppe of the mountaines, &c. As if he should have said, Though God will plough Zion, rend and teare his people with affections, make this famous Citie heapes of rui•••• and this Mount which is so daintily kept shall b•• overgrown with nettles, dirt and dust, like the w•••••• hills of the desert: yet the time will come when Christ is exhibited, and the Gospell is prea∣ched, that the Church of God shall not be obscurely confin'd, and shut up in a darke corner of the world; but shall be so eminently conspicuous, and famously known, that the Gentiles shall flow unto it: for out of Zion (indeed) shall the word of the Gospell proceed; but it shall spread it selfe over all Nations; and it shall so calme and quiet their spirits, that they shall lay down all hostile dispositions; and as if they were composed of peace, they shall turne their warlike infiruments into tooles of husbandry; their Swords 〈◊〉〈◊〉 plough shares, and their speares into pruning books: every one shall be contented with, and safely sit under his own vine and fig••r••e. And then comes in these words, which are either as an exhortation to the people of God that then were (as ••••lvin hath it) to stirre them up, Ad invictam animi mag••nudinem ••••••sultent cunctis gentibus, to an inconquerable mag∣••••••mity, and to an holy insultation over all Nati∣ons in regard of their God: or as a prophecie of the Gospel courage, and Christian valour and re∣solution which shall be in those that live in the Gospel times: and so of this. And why not of you? for the words are a solemne and serious protesta∣tion, like whereunto you have lately taken, and

commanded all the Kingdome, that with their li••es, power, and estares they should maintain the true Protestant Religion which is to walke in the name of our God) against all Popery and Popish Innova∣tions.

In the words you may observe first a generall consent of all Nations, that there is, and to have A God: this is insinuated in the Text.

2. The diversity of judgement among the Nati∣ons concerning this God: for though they all agree that there is A God, and every one will have One: but herein they differ, who this true God is.

3. The peremptorinesse of every Nation for Their God, and for Their Religion. All people will walke every one in the name of their God, and we [will] walke, &c.

4. A blessed use which the Church maketh of this for her selfe, and her God: others will be stiffe and peremptory for their Gods, and so will she for hers.

5. The Eminencie, transcendency, and Excellen∣cie of her God above theirs: Theirs are Gods; but hers is the Lord our God: Ichovah, a God that hath a Being of himselfe, Theirs have none.

6. Observe the time how long. Not for a fit or a good mood (while that lasts,) will the Church be thus peremptory for her God and Religion, but for ever and ever.

One phrase only, I conceive, needs opening, which is this: What it is to walke in the name of a God? and it stands under divers senses:

First, to bee called by his name, as Wives, Chil∣dren,

Disciples, are called by the Names of their Husbands, Parents, Masters: So here, all Nations will tryumph, and will be willing to owne, and not be ashamed of the Name of their God, and wee will not be ashamed of our glory, Deut. 28.10. and all the People of the Earth shall see, that thou art called by the Name of the Lord, the 2 Chron. 7.14. If my People that are called by my Name, &c.

Secondly, to goe furnished with the divine Au∣thority of God. Mar. 11. Blessed is he that commeth to us in the Name of the Lord, and so the 1 Cor. 5.4. In the Name of our Lord Iesus Christ when ye are gathered toge∣ther, and my Spirit, &c.

3. To walke in the Power and strength of God, the 1 Sam. 17.45. Thou comest to me with a sword and a speare, and with a shield; but I come to thee in the Name of the Lord of Hosts (saies David to Goliah) which is in the strength of God.

Fourthly, to walke in the scare, Lawes, Ordinan∣ces, and whole worship of God. And this I conceive to be the proper meaning of this place.

The Doctrines are many. We shall therefore play the Travaller; passe by some Townes though good, call in at others, and make our stay in that, that is most convenient.

[Doct. 1] There is a GOD.

This truth we read in the Booke of nature that lies continually open before us, written in so great and Capitall Letters, that one though stone blind, if he have other senses, may read it. And Conscience

within teaches this: All Nations agree in it. There is a peradventure indeed, in every mans heart, that there is no God: and according to the strength of this in the soule, so is the life God lesse: But there is a semi-certainty in every soule that there is a God: and when this prevailes, then a Man will be devoute in his way. And therefore saith the Heathen: Menciuntur qui dicunt, se non sentire esse Deum, they lie in their throats that say, they thinke there is no God. But we leave this.

[Doct. 2]

Severall Nations have severall Gods: Or there are ma∣ny false Gods in the World.

In the 1 Cor. 8.5. There be Gods many, and Lords many. No truth so generally and universally gran∣ted as this: That there is a God; but none so much controverted as who the true God is. Man brings into the World with him notions and sure appre∣hensions of a deity: Education and Custome do spe∣cificate, and shape these generall notions of a GOD, and a Religion; to that God, and into that Religion that the Countrey accounts the true. From hence he that is borne in Turkey is a Mahumetan: In Italie a Papist; in England a Protestant. So soone as Men are borne, they fall a groaping for a God, and for a Religion: One there is, but who, and which wee know not; and that, that is first put into our hands by our Parents and Governours, that we close with∣all. And this is the State and condition of all Men living; the best and dearest Saints of God are thus by nature, and would have beene Turkes, and Papists had

they bin borne there, till God seized upon them by his grace, regenerated them, and reveal'd himselfe unto them. Yee were without God in the World as well as others.

A God then there is, but who, and what 〈◊〉〈◊〉 one, the People and Nations of the World cannot agree; and therefore, how many have the Nations who are left unto the light of nature, set up for Gods; that had Country Gods, and Citie Gods, and houshold Gods, and particular personall Gods: Gods for all places, for Heaven, and Hell, and Sea, and Land; for all occa∣sions; for war, and peace, and plenty, and health, and sicknes: the number of their Gods as some of their own Authors have summed them up, was above thirty thousand. The Papists in our dayes have more.

If yee say, what's the cause of this, that the World should be thus out in so great a point?

[Reas. 1] All have lost the knowledge of God in Adam, that was our great losse; for his sin God hath withdrawne himself, hid himself in secret, & will not fully, suffici∣ently, or savingly reveale himself by the Creatures to the sons of men: but hath chosen a new way to vent himself, which is by Iesus Christ, Mat. 11.27. No Man cometh to the father but by mee (saith Christ) and so Ioh. 11.6. No man knoweth the Father but the son, and he to whom the Sonne shall reveale him. There is not in all the Booke of Nature, one Iota, or one hint of Je∣sus Christ. Many nations are without the Gospell; few persons know Jesus Christ, (I pray God you may looke to your selves) and therefore are wilde, and vaine, and various in their Imaginations of God.

It comes from the infinite disproportion that is

between God and Man. [Reas. 2] What House will yee build mee? (saith God) I fill Heaven and Earth, the Hea∣ven of Heavens are not able to containe mee: So, what thoughts will yee reare up to entertaine the great God in? How will yee doe to stretch those narrow Soules of yours that the King of glory may come in? It is impossible for a Camel to goe through the eye of a needle, but how impossible for God to come into his Creature? The sences, which are the Lanes, or Gates which lead to the soule, neither is there any thing in the understanding but it is first in the sences: these are all too narrow, God is invisi∣ble, and cannot be seene: Thou canst not see my Face, (sayes God) to Moses, and yet he had, and could see great and dreadfull things; but had hee seene this, his soule would have ran away.

He is ineffable, bigger then all definitions and de∣scriptions; greater then words can tell. Its peculi∣ar to God to exceed knowledge. And therefore the Logicians have wisely excluded him out of their Predicaments, ubique prosens, sed latens, nothing more present then God, and nothing more unseene.

[Obj.] If you say, but this Reason shuts out all Men; yet there are that doe know him.

[Answ.] It doth indeed shut out all from any naturall knowledge of him, by naturall meanes; the know∣ledge of God is a supernaturall grace; bred onely by the spirit of God in the hearts of the Men, of his good will. This Spirit doth supernaturally stretch out the narrow soule of Man, doth in large and widen it, and raises it up about its own nature to conceive a∣right of God. This Spirit lifteth up the doores, and

sets open the Gates that the King of glory may come in. And because the faculties cannot bee wound up to infinitenesse, that they may hold proportion to the immensity of God, therefore the spirit does two things.

First, it creates an eekening in the soule, which is Faith, helping of it to believe, what it cannot ap∣prehend. He that commeth unto God must believe: hee'll never reach him else. The understanding and knowledge cannot be stretched out to conceive high enough of God, and therfore the spirit creates an addition, which is Faith, helping of the soule to believe, what it cannot conceive. As when the Virgin Mary was told, that she should conceive and be are a Sonne, how can this be (saith she) seeing I know nor a man? her reason could not reach it; and ther∣fore she laid her Faith to it: Be it unto me according to thy word.

2. As the Spirit doth inlarge, and adde to the soule; so it doth in a manner lessen God. God hum∣bling of himselfe in being willing to be described after the manner that man can take him, and reach him. And oh! what a condescention and stoope is this in the Almighty, that he should be willing to be set out, as having hands, and feet, and eyes; that so men may sippe a little of him! Man cannot goe up to God, and therfore God will meet him halfe way, and come down to him. And before the Spirit doth thus worke in the soule, none know the true God, few Nations or people, yea few persons have this worke in them; and therfore few doe know

the true God, and from hence so many false gods in the world.

3. The heart of man is inrag'd and vext that God doth hide himselfe from his senses. God keeps him∣selfe in secret, and will not be seene: and therefore man will have other gods who shall. Make us gods that may goe before us, (say the Israelites to Aaron) such as we may see. Hence are your Idols among the Heathen: Pictures, and Crucifixes among your Pa∣pists: and with men of carnall and corrupt mindes amongst our selves. Men will have something before their eyes to direct their worship and service unto. Men are vext that God should keepe himselfe, or any thing else secret from them. How faine would men be fingring of Election, and Reprobation? How an∣gry were our desperate Divines of late, because they could not finde out the bottome of them? See the reason:

There's none, unlesse they can see the depth and Cause.

We are very prone to be too sawcy with divine things w^ch dwel in darknes, and God wil not bear it. Bounds and limits were set the people when God gave the Law: they must not gaze, lest they die. And as men are angry with this retirednesse of God, that he will not make himselfe familiar to their sen∣ses: So are they vext and fretted with his monopo∣lizing, and reserving all the wayes and manner of his worship to himselfe: men are mad upon Will-wor∣ship. Something they will have of their owne inven∣tion to be mingled with the worship of God: he shall not have altogether his owne way and will. They

will out of their wisdome (which is their folly) adde some Ceremonies, at the least, to beautifie the sloven∣ly worship of God: as some of them have more then prophanely spoken. And from hence were your gol∣den Copes, & gorgious Altars, shining Candlestickes, decent Ceremonies, the more to decorate and adorn the service of God. Thus man will be corrupting the spirituall service of God, with his base, carnall, beg∣gerly inventions. And for this cause God gives men over to extreame folly; even to worship the things that they have made so beautifull: to bow downe to their Altars that they have deckt: and all their wis∣dome, Scholership, learning, and distinctions, are not able to deliver them from it. The 1. Rom. 21. Because when they knew God, they worshipped him not as God, therefore God gave them over: laid them fast in their owne dung and filth: And who were these? Such as profest themselves to be wise, the great Scholars of the world. In the 1 Cor. 1.20. Where is the wise? where is the disputer? not in Christ, as Paul was; he was foolishnesse. So with us, Where were our great learned Rabbins? their distinctions had carried them downe to Rome: they could break the Sabbath with distinctions, and bow downe to Name and Altar with distinctions: and therefore God befooles them, and gives them over to worship the workes of their own hands, their owne babies: And therefore wonder not (my Brethren) that you have lately seene great Scholars to be sortish in their bowing downe to name and places, for God committed them to superstition and Idolatry, and who could baile them? These Reasons may suffice,

though many more may bee given.

[Vse 1] Consider this, and learne to pitty, pray for, and help the nations and people who are without the knowledge of the true God. Survey the world in your thoughts, and consider how great a part of it sits in the dark, groping after a God and taking hold of the Creatures: some of Stocks and Stones, yea, some of them (if we may beleeve Historians) of the very Devill himselfe, and worshipping of him in stead of God; and God as yet withholding of him∣selfe from them: and that, so farre as we know, for Adams sin. Rom. 11.33. Oh! the depth of the riches, both of the wisdome and knowledge of God, how unsearchable are his Judgements, and his wayes past finding out! Private men may pray for them: but it must be the power of some such Soveraigne Assembly as this is of yours, to send unto them the knowledge of the true God: and who knows, but for this also, you are met together at this time? that when you have repaired our breaches, and done the will of God for us, you may be a blessing, and a healing to other na∣tions.

[Ʋse 2] If many false Gods in the world, then let us bee thankfull for the knowledge of the true God. Re∣joyce in Gods name, lift up your banners, Let Eng∣land rejoyce in him that made it; for blessed is the na∣tion whose God is the Lord, and the people whom he hath chosen for his owne; this makes them Gods owne. This is the greatest kindnesse, the most distinguishing, speciall favour of God: this mercy of knowing God, comes out of the very heart of Jesus Christ; for in him, and none else, God reveales himself unto

men, God lookes to be praised and thankt for this The knowledge of God lifts a nation up to heaven; Capernaum was lifted up to heaven by preaching of the Gospel, and when God thus exalts a nation, he looks to be exalted by it: Lord, how is it that thou wilt manifest thy selfe unto us, and not unto the world? So, who is England, Lord, that thou shouldst reveale thy selfe to it, and not to other nations? Man is a brag∣ging creature, and God takes notice of it: If his face be fairer, his backe or armes stronger, or his head wiser, his purse fuller then others, he will bee ready to boast of it, and glory in it: but God would have all this laid out upon himselfe. Let not the wise man glory in his wisedome, 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.

[Ʋse 3] Are there many false gods in the world? Then take heed that there bee none kept secretly in Eng∣land; it hath been with England, as it was with Ja∣cobs family, and the Israelites in the dayes of Moses and Joshua, though the true God was publikely ac∣knowledged and worshipped in both, yet there were private persons and families, who kept Idols and false Gods, and worshipt them; and therefore when Jacob was to goe up to Bethel, to build an Altar there unto God, he first purges his family from Idols, Gen. 35. And Joshua, when he tooke his last leave of the children of Israel, and caused them to enter into a Covenant that they would serve God, exhorts them to put away the strange gods that were among them

Josh. 24.14. So, how many false gods have there been still kept, and worshipped in private families and houses here in England, ever since the re∣formation? Nay, it hath been worse with us: for the Romish, superstitious, nay idolatrous Crosses and Crucifixes have been upheld and deckt, if not new built, in the staring-Cheape, in our Church-yards, High-wayes, and these have been worshipt, and by these, and some other things, the Pope hath kept possession of our Kingdome: Doe you cancell these cursed Evidences, God lookes for it at your hands; Downe with these high-places, search England with Candles, till you finde out all the abominations which are committed in secret; and doe you in the name of England (for your places will beare it) say, What have I to doe with Idols any more? get you hence as filthy and uncleane things; and instead of these send abroad those, who may teach the good knowledge of the Lord, may scatter the light of the Sunne of righteousnesse. How many uncatechised darke cor∣ners are there in this Kingdome? how many per∣sons that know not God, nor whether Christ were Man or Woman? Helpe these to know their Ma∣ker.

1. The greatest good that you can possibly doe this Kingdome is, to helpe it yet more to the know∣ledge of God; this is the end and the perfection of man; herein his excellency above other crea∣tures, that he had a rationall soule given him, fitted to sip a little of the knowledge of God: this is the life and the liberty of the subject, ye stand much for

them, and (for ought I know) cannot stand too much: This is eternall life, to know thee the onely true God, and Jesus Christ whom thou hast sent, and this estates us into the glorious liberty of the Sonnes of God.

2. This is the greatest profit, it will bring the Kingdome in more then all the Merchants of it. Looke how much any doe know God and Christ, so much are they theirs; now a little of God is more then a great deale of the creature: I desire to know nothing but Christ and him crucified (sayes Paul) if he could know him more, hee should be more his.

3. This would reforme the Kingdome better then all the Lawes that you can make; knowing the ter∣rour of the Lord we perswade men. If wee can but get men to know God, we may perswade them: A good Minister will reforme a Parish better then a Iustice of Peace; the weapons of our warfare are not car∣nall, but spirituall, yet mighty through God to cast down strong holds. We spit fire into mens consciences, and binde men over to the great Assizes of Quicke and Dead.

4. God is the fountain of all the Mercies and Mi∣series that we meet withall; if any should still bee sending of us kindnesses, now and then a sweet child, an Office, change of Apparell, Meat, and Drinke, and Sleep, night and day one thing or another: and sometimes should be reaching of us a smart blow, a Feaver, a fit of the Stone and Gout, killing thou∣sands in a weeke in our streets of the Pestilence, ba∣thing of his sword in our bloud, how should we de∣sire to know this person, that we might know how to carry our selves towards him, and to be at peace

him? Helpe England to know the God of Englands mercies and of Englands corrections.

Firstly, We can neither goe any whither, or doe a∣ny ••••ing without him. In him we live, and move, and have our being. Yea, wee shall ever have to doe with him. The knowledge of God, would do a Man good in time of affliction: when comfort will bee worth a World, and what will Men doe in time of affliction, if they know not God? When the Soule comes to sigh it's last, and to groane into eternity: to goe to meet with a God it knowes not, how sad a thing is this? And you that know him, labour to know him more, for yee are not past this lesson, nor ever shall.

It is Naturall with Men to bee peremptory for their God, and for their Religion.

All People will, and wee will. If a Nation con∣sent together, and chuse a King to Reign over them; so long as he keepes the Paction, and the agreement betweene them, they will fight for him. Ioh. 18.36. If my Kingdome were of this world, then would my ser∣vants fight, that I should not be delivered to the Jewes. The God of the Nation is above the King; and their Religion above their Civill Lawes: and therfore men will be peremptory for them; walke in them, themselves; and be glad of your company. You can∣not doe a Nation a greater kindnesse then to joyne and comply with it, in its Religion, and forsake your owne. That temper is in all men, to compasse Sea and Land to make a Proselite to their God, and

their Religion. When nothing will procure liber∣ty to a Captive, yet this will; to abdicate and re∣nounce his Religion, and to joyne with them that have taken him. Contrarieties, yea, small differen∣ces in Religion, doe breed the strongest opp osition: But consent in Religion, is the strongest sement in all the World.

The persecutions therefore, that have beene a∣mong us of late, have beene against the Law of na∣tions; The Turke Honours those that are the most strick't observers of Mahomet: The Papists Saint those that are zealous for the Pope; and yet wee have beene derided, scorned, persecuted, and Cour∣ted for walking in the name of our God; for keep∣ing his Lawes, for sanctifying his Sabbaths, hearing his word: which not onely our God, but the very Lawes of the Land doe command us. But wee stay not here.

[Doct. 4]

The Church of God hath great cause to be zealous, stiffe, and resolute for Her God, and Her Religion.

All Nations will, and we will. Why? Their Rocke is not like our Rocke; Our's is Jehovah as well as God; a God that nath a being: theirs have none, but in fancy and imagination. Our's is some∣thing, but theirs are nothing; an Idol as nothing (sayes the Apostle) 1 Cor. 8.4.

All the attributes of God are the Reasons of this Point.

[Reas. 1] He is a Living God, other Gods are dead, and dirt. If it had not beene for the living Geese, the Capi∣tall

of Rome, and all the dead Gods, had beene ta∣ken: So that a living Goose is better then a dead GOD.

[Reas. 2] 2. He is a wise God, the onely wise God: His un∣derstanding is infinite; Isa. 40.28. There is no search∣ing of his understanding. And who would serve a soole, have a foole for his Master? Much lesse for his God. That was the blessednesse of Solomons servants, that they stood, and heard his wisedome. The contrary is misery; to be bound to heare the babling of a fool. Why, all false Gods are Fooles; and so are they that worship them. Be wise then, O yee Kings, be Learned yee that are Iudges of the Earth; serve the Lord in feare, Psa. 2.10. That King's a Foole and those Iudges are but Dunces, that doe not feare this God.

[Reason. 3] 3. He is Omnipotent, able to doe great things; a∣ny thing, all things: nothing is impossible with God. When I behold the Heavens, the worke of thy fingers (saies David.) The Heavens are but Finger worke with him. Hee drawes out the Heavens, like a Curtaine, hee does it with ease; Hee feasts the Earth with the ope∣ning of his hand; Thou openest thy hand and fillest with thy blessing every living Creature: He rides upon the hea∣vens, as upon a horse; they are his horse of manage, he can stay them, make them to goe backward, or forward as easity as you can your horse: But other Gods are nothing: An Idoll is nothing, and can do nothing, Ier. 10.5. They cannot doe evill; neither is it in them to doe good, Chap. 14.22. Are there any among the Vanities of the Gentiles that can give you Raine? Our God alone is able to doe a Man good, and to doe a Man taischiefe; hee can famish all the Gods of the

World, Zeph. 2.11. The Lord will be terrible un∣to them, for he will famish all the Gods of the earth: He can, and we hope he will famish Popery, and Ar∣minianisme, and Iesu Worship. And the Lord can rescue and deliver those that serve him. Salvation is the Lords, it is good serving him then, Dan. 3.17. Our God is able to deliver us from the fiery Furnace; and he will deliver us out of thy hands, O King. This God is to be stucke unto.

The Lord is faithfull and true, and never failes them that trusts in him. The Lord is a present help in trouble. A man may goe to the Creature, and it cannot help him; to a Friend, and he is from home, or deceive him. Men of low degree (sayes the Psalmist) are vanity, but Men of high degree, they are worse, they are a lie. And the refore trust not in Princes. But the Lord is alwayes present, when thou goest through the fire, and the water, I will be with thee. Yea, the Lord will sticke to a Kingdome, or to a poore soule, as the Mountaines sticke, and grow to the Earth. At my first answer (saies St. Paul) all men forsooke me; notwith∣standing the Lord stood by me, and streng thned me, and I was delivered out of the mouth of the Lyon. The Lord was with Paul at the Barre, and would not leave him: There is all the reason under Heaven to be zealous, and resolute for such a God as this is: The onely li∣ving, Wise, Omnipotent, faithfull God. I might run through all the attributes of God, they all attest, and confirme this Truth. For the Uses, they will fall into the next Point which is this.

The heart is then in an Heavenly tune, right key, pleasing and acceptable unto God, when it is peremptorily resol∣ved to sticke to God and his waies, whatsoever others do, or whasoever come on it.

When it takes up an unconquerable resolution to bee for God: when it lookes through, or over all dangers, difficulties, and oppofitions; resolves to make his way through the Rockes, Fire, Water, Li∣ons: He may lose his body by the way, but his spirit shall after God. When a Mans spirit stands at that high note for God, that Davids three Worthies did for him, who brake through the Campe of the Phi∣listims to fetch their King water: So, when the soule will fetch the Sabbath, and Ordinances of God, from the midst of the greatest opposers, this is a gracious frame and temper; when the valour of a mans spirit is for God. How well pleased was God with this frame of spirit in Caleb, with this pitch and height, Numb. 14.24. But my servant Caleb, he had another spi∣rit, a resolute, valiant spirit, not a cowardly base, feeble spi∣rit as the other Spies had. Let us goe up at once, and possesse it, for wee are well able to overcome, they are bread for us. This resolution was in the three Children, Dan. 3.16. The King there he dubs a God, creates a Hell, sets up his Cathedrall Musicke, his Flute and Cornet, Psalteries, nd Sackbuts; gives out his command, who will not worship his Gods, shall into his hell: but observe with what resolution the three Children answered: Wee are not carefull to answere thee in this matter: our God is able, and will deliverus, but if not, know, that wee will not

serve thy Gods, nor worship thy golden Image that thou hast set up. Good Subjects for all this; and good manners too, though they tell the King to his tace they will not, and the King accounts them so, when God opened his eyes, and hee acquits them. Wee may live to see such daies.

The like temper of spirit was in Moses, for the which he hath obtained a good report, and is set downe in the golden legion of believers, Heb. 11.27. By Faith Moses forsooke Egypt, not fearing the wrath of the King. Adde we but one more o•• Joshua, osh. 14.15. he cals all Israel together, bids them chuse whom they would serve, whether the Gods which their Fa∣thers worship't on the other side of the Flood, or the Gods of the Amorites in whose Land they dwelt: But as for me, and my House (saies he) we will serve the Lord. Thus we see this resolutenesse of spirit for God and his wayes, is found in the redeemed of the Lord, in the brood of Gods travellers.

Now the Reason why it is thus valued and com∣mended of God, is, because it proceeds frome some, or all these causes.

1. From a through, and a full conviction of the soule, that these are the right waies of God, that the soule doth thus resolutely pitch upon. Paul was thus throughly convinc't and therefore thus peremptori∣ly resolved for the Gospell, and wishes the Galathians so to bee, Gal. 1.8. Though we, we ourselves, that have Preached this gospell to you: yet if wee should in hope of preferment, or for feare of suffering for the truth, unsay it againe, and Preach another Gos∣pell: nay, though an Angell from heaven (one that

may seeme so to you to be) should come and Preach another Gospell: bee so farre from believing it, or questioning the truth of this, as I would have you defie him.

So that the Apostle would not have them pin their Religion upon his sleeve. It must therefore be a supernaturall light, that must thus convince the soule, and make the wayes of God thus unquestiona∣ble, the 2 Cor. 1.4, 5. And my Speech, and my Prea∣ching, was not with the enticeing words of mans wi••edome, I preach not in the straines of humane e∣loquence, in filed phrases, and quaint expressions; which the wisedome of the World thinkes the fit∣test way to winne men to their side, and opinions: but in demonstration of the Spirit, and of power: that is, hee used plainnesse of Speech, homely ex∣pressions, which gods spirit doth accompany with power: to what end did the Apostle this? Vers. 5. That your faith might not stand in the Wisdome of Men; that is, that you might not belive this to be the truth because it came in abundance of earthly Wisedome; for then, if another come with finer words, and more wit, you will goe to him, and forsake this: Or others, Preaching the same Gospell, but not with the like Worldly wisedome and eloquence, you would not believe it to be the same. So that you would believe no longer then you are fed with Worldly wit, and fine words: but that your faith might stand in the power of God: that is, that you might believe it upon such grounds, upon such a powerfull conviction of the spirit, that all the World should not be able to turn you from it; a stedfast, unconquerable resolution

proceeds from a powerfull and thorough convicti∣on of the truth of God and his wayes. That is the first Reason.

2. It proceeds from an apprehension and feare of danger, if a man forsake those wayes of GOD. Feare and danger doe excite courage and resolution: when a man apprehends that the greatest danger is, a fal∣ling into the hands of God: as Ioseph, if he had yiel∣ded to his Mistresse for feare of her anger, had fallen into the wrath of GOD: How can I doe this evill and sin against God? And so Moses Heb. 11.27. He for∣sooke Aegypt, not fearing the Kings displeasure: who would he then feare? a greater, seeing him who was invinsible; one that could have made Aegypt too hot for him if hee had stayed still. The three chil∣dren feared a hotter furnace, if they should worship the golden Image. Full to this purpose was the speech which one uttered when he was before some that threatned him with prison, fire and faggot, if he would not forsake the truth: who answered to a friend that stood by, they have not threatned Hell yet. So when a man apprehends Hell the worst of Prisons, and everlasting destruction the King of terrours to awaite him, if he forsake GOD and his wayes, this will make him resolute for GOD.

3. It proceeds from hope, hope of gaine and pre∣ferment makes men bold, puts courage and resolu∣tion into them: hope of preferment hath made ma∣ny a man resolute, and even past shame in an evill and Idolatrous course: hope of white sleeves hath made many a man bloody his fingers: Well, Gods chil∣dren they have hope too, which does exceedingly

much strengthen their resolutions: The Crowne of righteousnesse, the weight of glory, the Kingdome prepared from the beginning, these were Pauls hopes, these are and were ours: and these beare our charges in all our sufferings. Feare not Abraham (saith GOD) I am thy Buckler, and thy exceeding great reward: I'le see thee payd, that thou shalt be no looser: and now Abraham would lackey it at the stirrup, and goe from his Fathers house whether GOD would have him. So when a man apprehends that God carries the purse, and that the keyes of pre∣ferment hangs at his girdle, and he can trust God for all, this will make him valiant and resolute for the wayes of God.

4. It proceeds from Love: love to the party for whom we are thus resolute; and therefore it must needs please God. Love lookes through all dangers, and difficulties; weakens all opposition: strength∣ens it selfe; makes it apprehend any thing feasable: your resolution will tell you what you are, and whom you love, Ruth 1.14. There are two pretend love, but Orpha is soon taken off, when Naomi tells her, that she had no preferment for her: yet see the resolution of Ruth, ver. 16. Intreat mee not to leave thee: where thou goest, I will goe: where thou lodgest, I will lodge, nothing shall part thee and mee but death. Here's love, and here was resolution.

5. And lastly, It proceeds from Experience: the soule hath tasted of the sweetnesse, comfort, peace, and joy of the wayes of God, and therefore is it so resolute for them, Psal. 119.103. How sweet are thy words unto my taste, yea sweeter than honey to my mouth.

And see what followes upon this, v. 106. I have sworne and I will performe it: that I will keep thy righte∣ous Judgements.

The soule cleaves to that, that bids most plea∣sure: for pleasure is the food of the soule: the body can as well live without food, as the soule can with∣out pleasure: when the soule hath tasted how tran∣scendently sweet the wayes of God are; what sweet hopes; what blessed peace; what joy unspeakable and glorious the word and wayes of God doe breed in the soule: it pitches it's tent, sets up it's rest, there it will dwell, and with them it will remove. The God∣lesse Courtiers and Flatterers without all question, thought Daniell to be a foole; That he would ha∣zard all his Court-preferment, and his life too: but he would be praying, and he must have his window opened too. So many thinke those to be farre from wisedome, that doe too farre ingage themselves in the cause of God: if you doe not heare so, I am sure they doe in the Country: for of late we have heard them thus say: what, you must bee running to Ser∣mons, though the Court catch you: and you will not bow downe to the name of Jesus, though you be undone. But wee may give you that Answere, that was given for the Martyrs in the Primi∣tive Church: Videtis punctiones, sed non unctiones: they then, and so you now can see their smart and sufferings, but not their refreshings: the peace, love, and joy, unspeakable comfort which the Saints of God then, and now have met withall in these wayes of God. You which powre out your selves in Hawkes and Houndes, and other pastimes: and

thinke that the Saints of God doe live a mopish life, and their soules dwell in too narrow a lane: yet could you but meet with those heates of heart, and hints of love and mercy, that they meet withall from their God; you would be ready, not onely to doe, but to suffer with them. Hee that hath once tasted of the savour of Christs oyntments will never leave him. We might give you more of these Rea∣sons, but these may suffice.

[Vse 1] The first Use might bee, a booke of Lamentation for the want of this Christian valour and resolution. May not we well complaine, as Jer. 9.3. They are not valiant for the truth upon Earth. How many a∣mongst us are Laodiceans, luke-warme: neither through Protestants, nor ranke Papists? Eliah never lived in a more halting age than we doe: men stand watching which side will prevayle; and doe deter∣mine to close and comply with that: they will bee wiser then to suffer for Christ; bee sure to save one stake, and to sleep in a whole skin: they were for the old Elsabeth wayes; and when the Popish language of Priests and Altars, and the superstitious bow∣ings and gestures vvere brought in under a pretence of Authority; they could then tune their tongues, and soon learne their postures: and now Authority discountenances them, they can forbeare: and if times should turne head againe, they would doe as they did. So that we may complayne of this time, as they did of Neroes: that the World had lost his Conscience, it was growne so highly wicked. Men make now no conscience of things in Religion: their feare towards God is taught them by the precepts of

men: they willingly follow the Commandement, whether it be for or against God. Inconstancy in any thing is naught, but worst of all in Religion.

[Ʋse 2] Of Exhortation: that you would get, keep, and increase this frame of Spirit in you: that you would be resolute and couragious, and undaunted for your God, and for your Religion: looke through, and over all dangers, in nothing terrified by your adver∣saties: thinke not death too great a danger to cope withall for God and his Truth.

How many, and how weighty are the Motives I might use to perswade you to this: I know that many of you have stronger in your owne bosomes, and breasts: yet the Ordinance of God being pow∣erfull, give mee leave to use these:

First, Consider, that your God, and your Religi∣on are the best things you have; things of the high∣est nature, of the greatest consequence, of the neer∣est concernment: things above us, and not under us: things that must dispose of us, and we must not dis∣pose of them: wee had better lose all, then lose our God, and his Truth. If we lose Father, Mo∣ther, House, Land, Life, and all for God and his Gospell: Wee shall soone finde better: yee know who hath promised it, if you beleeve not him, you will not mee: we cannot bee losers but by flying: Religion is worthy of all a mans courage: where can we lay it out better? nay, so well? It is the errand that you are met about at this time: and therefore I praylook to it. Nay, it is the errand that you are come for into the World, to finde out the true God and the true Religion, Jer. 6.16. Thus saith the Lord

stand yee in the wayes, and see, and aske for the old path, where is the good way, and walke therein, and you shall finde rest to your soules. It is the bu∣sinesse of a mans life, to find out the true God, and the true Religion. Nay, this is your wisedome: wisedome consists in finding out truths: and the greatest wisedome in finding out the most rare, plea∣sant, and profitable truths. Now Religion is a mystery: all her wayes are pleasantnesse, and all her paths are peace. And what would it profit a man to winne the whole world, and loose his owne soule: a man is sure to loose it in a false Religion, and save it in a true. Nay, this is your blessednes, Matth. 13.16. Blessed are your eyes, for they see; and your eares for they heare: what was it that made them thus blessed, but seeing Christ in the flesh, and hearing the Gos∣pell? Religion is an eternall good, and doth a man good for ever, when this life is ended.

Nay, this is your Honour, and take it from mee: you shall not excell, except you be resolute for your God, and for your Religion. The Bereans were Noble in searching out the truth of Religion. And the Elders obtained a good report, Heb. 11.2. and ho∣nourable Name with God, and his Church, by stan∣ding for his truth unto the death. And t'is the most dishonourable thing in the World for a man to for∣sake his God, and to flye from his Religion. It is a shame for a boy to runne from his Master: worse for a wife to runne away from her Husband: but the greatest of all, for a man to runne away from his God. Oh! quit your selves like men: contend earnestly for the faith, let not the ruine of Religion be in your

hands: whatsoever we leave our Children, let us to the utmost indeavour to leave the true God, and the true Religion.

2. Consider this: That you have resolution and courage, and why may not God have it, and his Cause? God hath the most right to it, and to all that you can lose in this quarrell, as your valour and courage comes from God, so, why may it not be for God? All waters fall into the Sea from whence they come, why not this? Can you be stiffe and resolute for the world, and worldly things; not lose a foot of Land, nor a Priviledge, nor custome: and have you no spirit for God? shall men stand upon their punctilioes, and shew their mettle for every toy: draw their Swords for the Wall when 'tis none of theirs? And shall wee like tame fools, suffer every one to wipe our noses of our God, and of our Reli∣gion? Wee shall find some of the Saints of God in the Scripture, that were of meek and of calme spi∣rits, but onely in the Cause of their God: As Mo∣ses the meekest man upon the earth, but when hee saw the golden Calfe, hee breaks the Tables, which were the workmanship and the writings of God. And see what he does more, in the 32. Exod. 27. Put every man his sword by his side, and goe in and out from Gate to Gate throughout the Campe, and slay every man his Brother, and every man his Companion, and every man his Neighbour. Is this your meek man? that fights e∣ven up to the eares in blood? but this was the Cause of God. And so the three Children, all the courage and resolution wee read of them, was for their God: Let not a contrary spirit bee found in us: resolute,

stiffe and peremptory for every thing; but for God and his Cause.

3. Consider, That all men are resolute for their God, and for their Religion: for all Nations will walke every one in the name of his God. It's naturall for men. How resolute are Papists and Mahumetans for their Gods, though of dirt, deafe and blind, nei∣ther able to heare, nor to helpe them in their di∣stresses, and shall we be cold, and carelesse for our li∣ving God? Ier. 2.10. Pass over the Isles of Chittim, and send, and see, and send unto Kedar, and consider diligently, and see if there be such a thing, why, what's this? Hath a Nation changed their Gods, which are yet no Gods? Look about where you please, search the world and see if you can see such inconstancy and impiety: is there any Nation that hath changed their God they have taken up, al∣though they be no Gods at all? Be astonished, O Hea∣vens! heres a wonder to make the Sunne to blush: My people have done this; well, what followes? vers. 14. Is Israel a Servant? Is hee a home borne slave? What's become of Israels spirit? Is he borne to vassallage, and destined to slavery? If he had any courage in him, he would show it for his God. Oh! let the resolutenesse of those that worship stocks and stones, shame us that wee have so little spirit for the living God.

4. God is and hath been resolute for you, and for all his Elect, his good will was set for you in the be∣ginning, hee then determined your good, and no∣thing could change him: He determines Salvation for his Elect, but they sinne and make themselves un∣capable

of it: but God will have them to it, and will break through all difficulties and dangers. Jesus Christ breaks through Death and Hell, and meets the wrath of God in the open field to redeeme his people Esai. 9.7. The zeale of the Lord of Hosts shall doe this: God is set upon it, and he will fetch them out of the hands of all their adversaries. Zeale is the height of Resolution, and is one of the pie∣ces of Gods Armour, with which he cloathes him∣selfe, when hee fights for his Church, Esai. 59.17. And hee put on righteousnesse as a breast-plate, and an helmet of Salvation upon his head, and put on the Garment of vengeance for cloathing, and was clad with zeale as with a Cloak. With what sted∣fastnes and immovable resolution did our Saviour Christ goe through the worke of our Redemption: when Peter would have called him off; he calls him Devill for his paines: And when set about bringing of his people out of Egypt, hee tramples all difficul∣ties under his feet, He drove as under the Nations: the everlasting Mountaines were scattered, and the perpetuall hills did bow, Hab. 3.6. Hee hath a will for his people: it is very fit then, that they should have a will for him, Psal. 68.22. I will bring again from Bashan. I will bring my people againe from the depths of the Sea. Be you resolute for God for he is for you.

5 The Lord is able, and will either deliver you from, or carry you through the danger. That made the three Children so resolute for God: our God is able, and he will. If we served a God of dirt, that

could neither heare us, see our misery, nor help us, we might forsake him, and his Cause. But when he is omniscient, omnipotent, & omni-provident: One, who as he is good, so he doth good: as he is powerfull, so he gives power and strength to the weak, why should we then forsake him? It is our own fault, if we have not power either to scape the danger, or be carried through it. There is power in Heaven, and we may have it for asking, Esai. 58.8, 9. The glory of the Lord shall be thy rereward, then shalt thou call, & the Lord shall answer, thou shalt cry, & he shall say here I am. What is it that is not in the power of God to give?

I'le shut up all, desiring you but to consider that place in the 6. Ioh. Our Saviour in the beginning of the Chapter, preach't a Doctrine about eating of his flesh, and drinking of his bloud, which carnall hearts could not conceive of, nor digest: Whereupon ma∣ny of his Disciples, (as you have it, v. 66.) went back and walked no more with him. So in these daies there are many truths a foot, which will not down with men of carnall and corrupt mindes: There∣fore they have forsaken Christ & his Cause. Our Sa∣viour looking upon the twelve, said, v. 67. Will you also goe away? give me leave to aske the same Question of you: Will you also forsake Christ and his Cause, and seeke great things for your selves, with the ruine of the Gospell and Kingdome? Let your Answer be that which Pe∣ter in the name of all the rest, gave, v. 68, 69. Lord, to whom shall we goe? Thou hast the words of eternall life: and we believe and are sure, that thou art the Christ, the Sonne of the living God.

I am perswaded that many of you do believe, and are sure that these are the true and righteous waies of God, and do lead to eternall life, resolve there∣fore to live with them, and in them, and to dye for them.

FINIS.