THE NOBLE-MAN’S PATTERNE

                        Of true and reall Thankfulnesse.

                                   PRESENTED

                                  In a SERMON

              Preached before the Right Honourable House of LORDS;

At their late solemne day of thanksgiving, Iune 15. 1643. For the discovery of a
dangerous, desperate and bloody designe, tending to the utter subversion of the
                  PARLIAMENT and of the famous City of LONDON.

            By EDMUND CALAMY, B.D. Pastor of Aldermanbury in LONDON.

                       Published by Order of that House.

                                LUK. 1. 74, 75.

That we being delivered out of the hands of our enemies, might serve him without
  feare, in holinesse and righteousnesse before him all the dayes of our life.

 LONDON, Printed by G. M. for Christopher Meredith at the Signe of the Crane in
                         Pauls Church-yard, M.DC.XLIII.




TO THE RIGHT HONOVRABLE House of LORDS Assembled in PARLIAMENT.

If all Noble-men were as good and religious as they are presented to the World
in the Epistles prefixed to the Books that are dedicated to them, we should not 
have so much cause to complaine of great mens Iniquities, or of poore mens
flatteries. S. Augustine in his Booke of Retractations, Retracts it as a great
fault, that when he dedicated a Booke to Mallius Theodorus, he praised him more 
then he deserved, though he confesseth that he was doctus vir & Christianus, a
Learned and Christian man: It is none of the least miseries of great men, that
they want faithfull friends to tell them their vices as well as their vertues.
King Ahab had 400. flattering Prophets who were the cause of his ruine. Hence is
that old Proverbe, that there are onely two things that never flatter great
men, Death and Horses. For Death seizeth upon great as well as small. And a
Horse will cast downe a great man as well as any other, if he rides not well.
This Sermon speakes plaine language, and this is the only Reason (for ought I
know) that it received such kind acceptance, for otherwise it wants that
neatnesse of phrase, and eloquence of speech which such Noble Auditors are
accustomed unto, I have often heard of Great men, that complained upon
theirDeath beds, that none would tell them of their faults, but never of any
that complained hee was told too much. Theodosius the great Emperour confesseth 
of S. Ambrose, notwithstanding his severe carriage towards him,*Solum novi
Ambrosium dignum Episcopi nomine; That he knew none worthy of a Bishoprick but
Ambrose.

It is a custome to send Sermons out unto publike view under the Patronage of
some Noble-man or other. This Sermon hath this preheminence, That it comes forth
under the Patronage, and by the commands not only of one Lord,but of a House of
Lords. The Lord make it to obtaine that end for which it was preached! That you
(my Lords) may make Joshua's choise your choise. The subject matter of the
Sermon is very common and ordinary. But herein I follow the example of
Chrysostome, who when he was made Patriarch of Constantinople, the first Sermon 
that he preached before the Emperour Arcadius and the great Courtiers, was a
Sermon of Repentance. This is the message that I have received (saith
Chrysostome) from my Master Christ to deliver unto you. Repent for the Kingdome 
of God is at hand. Haec autem non dubitabo vobis assiduè revocare in memoriam.
Haec neminem reverentes neque potentes aut divites timentes ad vos loquemur. The
Lord bestow this great grace of Repentance upon you, and inable you to serve
God with all the ingredients mentioned in the following Sermon! Two things I
would desire your Lordships alwayes to remember.

1. That the best way of thankfulnesse for mercies received, is to serve the God 
of those mercies, and to serve him with the mercies we receive from him.

2. That the best way for the House of Lords to prosper, is to indeavour
earnestly and faithfully to reforme the Lords House, your own houses, and first 
your selves.

Some things I have added which were not preached, which relate to all men in
generall as well as great men, which I then omitted for brevity sake, but have
here interserted I hope without offence, that so this Sermon which is printed
for a generall good, might have somethings in it tending to the good of all men 
as well as great men.

The Great God make the House of Lords as the House of the Lord wherein service
may be done to God, and for Gods cause. So prayeth

Your Honours much obliged Spirituall servant Edmund Calamy.

A THANKS-GIVING SERMON PREACHED Before the Right Honourable the House of Lords.

Josh. 24. 15.

But as for me and my house we will serve the Lord.

WE are here met this day to keepe a day of Thanks-giving, to keepe a Heaven upon
Earth, to doe that for a day, which is the worke of Angels and arch-Angels to
all eternity. We have had many dayes of Hosannah's and now we are to keepe one
day of Hallelujah's. It hath pleased God of his great goodnesse to discover a
dangerous and desperate Plot, tending to the utter subversion of the Parliament,
of the famous City of London, of the Army, of the whole Kingdome, and which is 
above all to the utter ruine of the true reformed Protestant Religion. We are
here assembled to give God the praise of this Deliverance. Now that this duty
may be performed after a pious and Christian manner to the praise of that God
whom we come to praise, I have chosen this Text. For I am clearely of this
opinion, that as there is no duty more excellent then this of Thanks-giving.

For it is the duty of Heaven, and not only so, but the preferment of Heaven.* It
is a duty that honoureth God, and it is the highest honour that God can put
upon us, to give us leave to performe this duty. It is a duty that Adamshould
have performed, though he had never fallen. It is a duty that shall last for
ever and ever. It is a comely duty. It is a pleasant duty.* It is the highest
expression of our love to God:* It is the surest evidence of our election (For
that man that loves the worke of Heaven upon earth, shall certainely goe to
Heaven when he leaves the earth. Now the worke of Heaven is to praise God.) It
is the only rent penny which God requires for all the blessings hee bestowes
upon us.

And yet notwithstanding all this, I conceive there is no one duty wherein God is
more dishonoured, or his name more prophaned then in this duty. The world is
full of Thanking of God, blessed be God, praised be God. But I beseech yetell
me. Are we not formall in this duty? Doe we not content our selves with the bare
Carkasse, and outside of praises? Doe we not take Gods name in vaine, while we 
are blessing his name? Doe we not content our selves with a drop of praises for 
a sea of mercies? Do we not praise him with our lips, while we dispraise him
with our lives? Are we not like unto Actors upon a stage that now play one part,
and by and by act a quite contrary part? While we are at Church we seeme to cry
Hallelujah, and with the Jewes to sing Hosannah. But assoone as ever we come
out of the Church, are there not many that will with the Jews cry Crucifige,
acting the quite contrary part, and curse, and sweare prophanely by that God
whom they blessed at Church? The devill was the first that ever named Gods name 
in Scripture, and one of the first that ever confessed Christ to be the Sonne of
God, and yet he was a devill for all that. It is a devillish thing to praise
God with our lips, and serve the devill with our lives. Now therfore for the
avoiding of this great sin, and for the raising up of your hearts to praise God,
not only with your lips, but with your lives, I have pitched upon these words, 
which I may very well call, A rare plat-forme, and excellent pattern of true and
reall thankfullnes. For this is to thanke God as we ought to do for his
goodnes, to become good our selves. Then wee praise God aright, when wee
dedicate our lives to his praise, and become a people of his praise. Iosiah did 
not only offer a thank-offering, but he commanded Judah to serve the Lord God of
Israel. It is not enough to thanke God for a mercy, unlesse we servehim with
that mercy.* It is not the singing of a thousand Psalmes will praise God so much
for this Deliverance as the mortifying of one lust. Let the drunkard praise God
this day by sacrificing up his drunkennesse as a Thank-offering. Let the
swearer and the Adulterer forsake his swearing and his Adultery, as a testimony 
of his Thankfullnesse. God hath bin reall in his mercies to us, let us be reall 
in our thankes to him. Let us with this famous and noble Prince in my Text enter
into a solemne Covenant, and resolution for the time to come, in sence of Gods 
goodnesse towards us for the time past, to become the true and faithfull
servants of God, and though all the world should serve sinne and the Devill, but
as for you and your house, you will serve the Lord.

In the words themselves we have two parts.

First, The substance of Joshuah's choice; and that is, To serve Iehovah. Ioshuah
doth not only choose to be saved by Jehovah, but to serve Jehovah. There is no 
man so wicked,Page  4but he would be glad to be saved by God, but you must know 
that that man shall never have Christ for his Saviour, that will not have Christ
for his Lord and Master. He that will not follow the example of Christs life,
shall never be saved by the merit of his death. If Christ be not thy Jacobs
staffe to guide thee to Heaven, he will never become as a Iacobs ladder to carry
thee up to Heaven.

2. We have six rare circumstances in Ioshuahs choice.

First, The person that made this choice, and that is Ioshua the chief Ruler of
Israel.

2. The latitude and circumference of this choice, I and my house, not himselfe
without his Family, nor his Family without himselfe. But himselfe and his
Family. And first himselfe, and then his Family.

3. The firmnesse and stability of Ioshuah's choice, Wee will serve the Lord. Not
only we desire to doe it. But we are fully resolved to do it.

4. The publicknesse of Ioshuah's resolution. Ioshuah doth not only choose in his
heart to serve the Lord, but makes open protestation and profession of it,
before all the Lords and Commons of Israel. For these words were spoken in a
Parliamentary Assembly, when all the Tribes and Heads of the Tribes of Israel
and Judges and Officers were present, as you may reade v. 1.

5. The speedinesse of Ioshuah's choice. Ioshua puts the Israelites to choose.
Choose you this day whom ye will serve. But as for himselfe he was already
resolved. Ioshuah had not his Religion to choose as many have, he did not
demurre upon it, his choice was already made: Choose you; but as for me and my
house we will serve the Lord.

6. The singularity of Ioshuah's choice. This [But] is put downe by way of
opposition, Choose you whither ye will serve the true God, or the gods of the
Amorites. But as for me I am resolved for my selfe and my Family to serve
thePage  5Lord, though all the Lords and Commons of Israel should renounce his
service.

The time will not suffer me to speake distinctly of every one of these parts. I 
will therefore summe them up for brevity sake into this one doctrinall
Conclusion.

That it is the duty of all men, but especially of such as are Joshuah's,* such
as are Rulers and Nobles, to ingage themselves and their Families to serve God
resolutely, speedily and publikely, maugre all opposition to the coutrary.

This is a Doctrine that needs Application rather then Explication. A Doctrine
that I have chosen, not to feed your heads with curious notions, but to feast
your hearts with solid nourishment. For the Explicatory part, I will only
propound 3 things.

First, I will shew what it is to serve God. [ 1]

Secondly, I will shew the necessity that lies upon all men [ 2] as well as great
men to serve God, and to serve him with the golden circumstances of the Text.

Thirdly, I will shew the necessity that lyes upon great [ 3] men, as well as
others, and rather then others to obey this Text.

First, What it is to serve God.*

For this you must know that the service of God is not a naturall action, wherein
the doing of the worke is all that is required. As nothing is required of the
fire, but to burn, because it is a naturall action. But it is an action of
Religion, wherein the manner of doing is the chiefe halfe of the duty, and that 
which makes our serving of God to be a sweet perfume is not the serving, but the
right serving of God. Now the right serving of God is to serve him according to
his owne Direction, both for the matter and the manner of his service. It is a 
maxime in nature, Every master is to be served according as himselfe commands,
and if the servant prescribe to his master, how he will servePage  6him, he
becomes his Masters Master. In the civill Law a servant is said to be 〈 in
non-Latin alphabet 〉, such a one that sustaines no person, but is a dependant
and adjunct to his Master, to accommodate his will to the will of his Master. It
is a saying of Socrates, If there be a God he must be worshipped, and if he be 
worshipped, he must be worshipped according to his owne will, or else we doe not
worship him at all. Moses built the Tabernacle according to the patterne in the
Mount.* And David when he built the Temple, received a patterne of it from the 
Spirit of God in writing. The nature of man is prone to worship God by
Crucifixes and Images, and by wayes of our owne devising. But this is not to
serve God, but to goe a whoring after our owne inventions, as the phrase is,
Psalm. 106. 37.* For indeed it is spirituall whoredome, and it is an exalting of
our wisedome above Gods. It isvaine-service, and therefore cannot please God.* 
It is will-worship and of no account with God. It is a service that is so farre 
from bringing us to Heaven, that it will beguile us of Heaven.* This then is to 
serve God, to serve him according to his own way, both for matter and manner.

Now if you aske me;* What is that way wherein God would have us to serve him. I 
answer briefly.

He that would serve God so as to please him must mingle 10.* Ingredients in his 
service. And indeed this very act of Ioshuah in choosing such a master as
Iehovah, and in choosing to stand under such a relation as a servant untoIehovah
doth necessarily imply.

First, That Ioshuah did not onely choose to serve God, but to serve him
undividedly, to serve God and none but God. For in all Elections those whom we
do not choose we refuse. And therefore Ioshua's choosing to serve the Lord doth 
imply, that he did refuse all other Lords and masters. This is plaine in the
beginning of this verse. AndPage  7if it seeme evill to you to serve the Lord,
choose ye this day whom ye will serve, whether the gods, &c. As if he should
have said. Ye cannot serve the God of the Israelites, and the god of the
Amorites together. Ye cannot serve God and Idols. No man saith Christ can serve 
two Masters, &c.

2. Ioshua did not only choose to serve God undividedly, [ 2] but also
Everlustingly. This appeares because he chose an everlasting Master. And for
this purpose he tells the Israelites, verses 19. 20. You cannot serve the Lord
for he is a holy God and a jealous God, &c. If ye forsake him he will consume
you, &c. As if he should have said, If you intend to serve God, you must never
reuolt, but keep your selves constant for ever to his service, for else he will 
turne and doe you hurt and consume you after he hath done you good.

3. Ioshua did not only choose to serve God undividedly [ 3] and Everlastingly,
but also Faithfully and sincerely. And this appeares, because he chose such a
Master, that is the heart maker and the heart searcher. This is the difference
betweene the serving of God, and the serving of man; Man can but see the
outside, and punish the outside, and judgeth of the inside by the outside. But
God is a Spirit, and will be worshipped in spirit and in truth, and judgeth of
the outside by the inside.* And therefore Ioshua tells the children of Israel,
vers. 14. Now therefore feare the Lord, and serve him in sincerity and in truth.
As if he should have said, If you intend to serve him, you must serve him in
uprightnesse, or else ye doe not serve him at all. For God requires good aimes
as well as good actions, and he abhorres that service though never so good, if
the aime of him that serves him be not good. If a Wife should dresse her selfe
in fine apparell to please an Adulterer, this aime of hers makes her action most
abominable; Even so all those that serve God, though never so exactly in
outward shew if their aime be to please men, or to get their own ends, thePage  
8Lord abhorres them and their services.* God abhorres an hypocrite more then a
Sodomite, and therefore Hell is provided on purpose for hypocrites.

[ 4] 4. Ioshua chose to serve God zealously; And this appeares, because he chose
to serve the living God, he did not choose to serve Idols, but to turne from
dead Idols to serve the living God. Now the living God expects not only living
but lively service, 1 Pet. 2. 5. A man may be a living man and yet not lively,
but God expects lively service, and such as are active and lively in his
service, such as are fervent in spirit as serving the Lord, Rom. 12. 11. As if
he should say; You are not fit to serve the Lord, unlesse you be fervent in
spirit, boiling hot in spirit, as the word signifies.

[ 5] 5. Ioshua chose to serve God Reverently and respectfully. And this
appeares, because he calls himselfe a servant of God, not a sonne, not a friend.
Now you know it is a necessary ingredient in a servant to keep his distance,
and to carry himselfe respectfull of his Master, to serve him with reverence and
godly feare, Heb. 12. 28.

[ 6] 6. Ioshua chose to serve God Chearfully and freely; For this is another
property of a good servant, Psalm. 100. 1. Serve the Lord with gladnesse, Deut. 
28. 47, 48. We must make it our meate and drinke, our Heaven upon Earth to serve
God.

[ 7] Seventhly, To serve him diligently and laboriously: This is another
property of a good servant; It is said of the 12. Tribes, That they served God
instantly day and night. The word in the Greeke is,* They served God with an
outstretched neck.*

[ 8] Eighthly, To serve God Vniversally in all things, At all times, and in all 
places, and with all our faculties. First, In all things, though never so
irrationall to flesh and blood, though never so dangerous, though never so
costly.SuchPage  9a servant was David that fulfilled all the wills of God.* 2.
As in all things, so at all times; In time of prosperity as well as adversitie, 
and in time of adversitie as well as prosperity. For the God whom we serve is
the same in all times, he alters not, no more must his servants. 3. In all
places, in private as well as publike; For God is a Master that filles all
places. If thou canst find out a place where God doth not see thee, there it
shall be lawfull for thee to serve the Devill. 4. With all the faculties of thy 
soule and body. This note of universality though it be a plaine one, yet is of
marvellous consequence, and it is both 〈 in non-Latin alphabet 〉 and 〈 in
non-Latin alphabet 〉. It is the best divisive difference to divide a Sheepe from
a Goate, And constitutive, to constitute a faithfull servant of God, who is one
that in all things, at all times, and in all places, with all his faculties
gives up himselfe to Gods service. That can say as that Dutch Minister Baldazzar
did to Oecolampadius, Veniat verbum Domini & submittemus ei sexcenta si nobis
essent colla. Let God speake, and though we had six hundred necks, yet we will
make them all stoope to the obedience of him.

Ioshua chose to serve God Absolutely and Inconditionally. [ 9] For God is a
Master that cannot erre in his commands, and therefore he must be obeyed without
examining of what he commands, with blind obedience. Sufficit pro universis
rationibus Deus vult. This is reason sufficient, the unerring God will have it
so. This is the best sighted obedience. Man may erre in his commands, and
therefore is to be served with limitations and examinations. They doe befoole
themselves (saith Lactantius) that follow the judgement of their leaders without
judgement, which is the propertie of Sheepe rather then of reasonable men. It
is a good saying of Sir THOMAS MORE, I will not pin my salvation upon any mans
sleeve, because I know not whither he will carry it. ButPage  10God must be
obeyed without an If: with absolute, in conditionall, unexamined subjection,
this is to serve God as God.

10. Ioshua chose to serve God transcendently and Angelically. To doe his will on
earth as it is done in Heaven. For he is Iehovah that gives being to all, the
great God of the whol earth, and therefore is to be served with super
superlative super transcendent service, 〈 in non-Latin alphabet 〉.

These are the 10. Ingredients of Ioshuas choice, these are as a ten stringed
Instrument to make our services melodious harmony in Gods eares. Let us strive
to remember them, because they are the foundation to the building that followes.
We live in an age wherein every man will professe that he serves God. But I
beseech you remember that unlesse you adde these 10. Ingredients, ye doe not
serve him, but grieve him. Ye dee not serve him, but doe himdisservice, unlesse 
ye serve him undividedly, everlastingly, sincerely, zealously, &c.

Before I leave this point I must adde one thing, That there are 2. properties of
a servant that must not be in Gods servant. First, a servant serves his Master 
with a slavish feare, but we must serve God with a godly feare, Heb. 12. 28.
Secondly, a servant loves his Master with a mercenary love, he serves his Master
as a hireling for his wages. But Gods servant must serve God with a filiall
love. He that serves God only for Heaven, fells his service to God,as
Parisiensis saith, Et est inter illum & Deum negotiatio quaedam. Not but that a 
true servant of God may have an eye to the recompence of reward, as Moses had;
but he must have but one eye upon the reward, not both, and the left eye too;
For our chiefe and last aime must be at Gods glory. And the reason is, because
Gods servants are also his sonnes and heires, and therefore as we must serve him
with the subjection of servants, so we must serve him with the affection of
sonnes. Let us rememberPage  11that we are his servants, that we may serve him
with reverence, diligence and exact subjection, but remember also that we are
his sonnes to serve him with filial feare, love, hope and faith. And this is the
right serving of God, to serve him with a servant-like subjection, and with a
sonnelike affection.

The second thing propounded in the Explication,* is to shew the necessity that
lies upon all men as well as great men to serve God, and to serve him with all
these Ingredients. For though Ioshua did freely choose to serve the Lord, yet it
was not free for Ioshua to choose whether he would serve God or no. For we are 
all bound to doe God homage and service. This is primum and totum officium
hominis, This is the chiefe and the whole of man, Eccles. 12. last. We are all
bound to this service by a 6. fold bond.

First, by the bond of Creation. It is a fundamentall errour [ 1] to think that
we are borne chiefely and ultimately to seeke our own happinesse. God made man
to serve him, and to seeke his owne happinesse in Gods happinesse, and his owne 
glory in Gods glory. It is God that hath made us, and not we our selves, we are 
his workemanship, and therefore it is our duty to improve all our parts and
gifts to the service of that God from whom we have received all. As all Rivers
returne to the Ocean from which they first came. And as Aulius Fulvius said to
his sonne when he found him in the conspiracie of Catiline, Now ego te Catilinae
genui sed patria. So doth God say to every man, I did not give thee a soule and
body to serve sinne withall, but to serve me withall. Quot membra tot ora, so
many members of our bodies, so many faculties of our soules; so many mouthes to 
call upon us to serve God withall.

Secondly, It is our duty to serve God, not only for our [ 2] own creation, but
for the creation of the whole world. For God made all the world to serve man,
and man to servePage  12him with all the world, and for all the world. He made
the Sunne, the Moone, the Fire and the Water, &c. to be serviceable to man, and 
therefore man must serve God, because he hath given all these to his use, and he
must serve God with all these, improving them all to his service. Quot
creaturae, tot ora, so many creatures as there are in the world, so many mouthes
to call upon us to serve God, and to serve him with all the Ingredients before 
named.

[ 3] Thirdly, We are bound by the bond of Redemption. For we are therefore
delivered out of the hands of our enemies by Iesus Christ,*that we should serve 
him in holinesse and righteousnesse all the dayes of our life. Quot inimici, tot
ora. So many enemies as we are freed from by the death of Christ, so many
mouthes to call upon us to serve Jesus Christ. And in this sence the very Devill
himselfe, and Hell it selfe (as we are redeemed from them) doe call upon us to 
serve God, and to serve him faithfully, &c.

[ 4] Fourthly, We are bound by the bond of Sanctification. For this is the end
of our sanctification, That we might have grace to serve him so as to please
him, Heb. 12. 28. Quot gratiae, tot ora, so many graces as God hath planted in
thee, so many mouthes to call upon thee to serve God. For who goes to warfare at
his owne charge? saith the Apostle,*Who planteth a Vineyard and eateth not of
the fruit thereof? Who feedeth a flock and eateth not of the milk of the flock? 
If God hath planted the graces of his Spirit in thy soule, he lookes to reape
the fruit of his own plantation and husbandry by thy holy serving of God.

[ 5] Fifthly, We are bound by the bond of Gratitude. Quot beneficia, tot ora, so
many mercies as we have received from God, so many mouthes to call upon us to
serve God. For every mercy is as a needle, saith S. Austin, to sow God and Man
together. Man and God are seperated by disobedience, but mercy is as a needle to
sow God and Man togetherPage  13againe by obedience. And therefore God makes
the deliverance out of Egypt to be a forcible motive to the keeping of the ten
Commandements. I am the God that brought thee out of the Land of Egypt,
Therefore thou shalt have none other gods but me, Therefore thou shalt keepe
holy the Sabbath day, &c. So must the deliverance wee celebrate this day. It
must be as a golden Cord to tye us to serve God more devoutly, more resolvedly
then ever. Every Deliverance binds the delivered according to the quantity and
quality of the Deliverance. God hath given us Deliverances of all sorts, and of 
all sizes for to oblige us to his service. Wee have had temporall and spirituall
Deliverances, old and new Deliverances. These two last yeares have been made up
all of Deliverances. And to sinne willingly against God after such Deliverances
as these, is a sinne that takes away all excuse, Ezra. 9. 10. What shall we say
after this, for we have sinned against thee, q. d. We have nothing to say. And 
it is a sinne that will bring universall and utter destruction, according to
that Text, Ezra. 9. 13, 14. Seeing thou O God hast given us such a Deliverance
as this, should we againe breake thy Commandements, wouldest thou not be angry
with us, till thou haddest consumed us, so that there should be no remnant nor
escaping. He that doth not serve God the better for this Deliverance, it is
pitty he was delivered.

6. We are bound by the bond of Covenant. Quot promissiones, [ 6] tot ora. So
many Vowes and Covenants we have made with God, so many mouthes to call upon us 
to serve him. When we were baptized we entered into a solemne Covenant to
renounce the Devill and all his workes, and to be Christs faithfull Souldiers
unto our lives end. And every time we receive the Sacrament of the body and
bloud of Christ, we renew our vowes and covenants. And it isPage  14not a weeke 
since Ye entred into into a sacred and solemne Promise to amend your lives. The 
Vow of God is upon you. And therefore I may say as Christ doth, Give unto God
the things which are Gods. If service be not due doe not give it him, but if it 
be due it is injustice to deny it him. We are all servinati, servi empti,
jurati, faederati, consecrati, conducti. We are all the borne servants of God,
and better we had never been borne, if we doe not serve him. We are all the
bought Servants of God,* Christ hath bought us with a dear price, even with his 
owne precious bloud, he became not only a man, but a servant, to buy us to be
his servants. We are the purchace of Jesus Christ, and it is a high act of
Robberie to deprive him of his purchase. We are the sworne Servants of God, and 
we are forsworne if we doe not serve him, and serve him aright as we ought to
doe. We have taken a Covenant to serve him better, and we are Covenant-breakers,
if we doe not serve him, which is one of the black-marks of a Reprobate.* We
are consecrated to the service of God, and dedicated to him by our baptisme, and
therefore it is a sin ofsacriledge not to serve him. We are all the hired
servants of God. All the blessings and mercies we receive daily from God are
nothing else, but Gods presse-mony to hire us to serve him, and it is a shame to
receive such great wages and to doe no service for it. And thus you see what a 
great necessity lies upon all men, as well as great men to serve God.

The third thing propounded for Explication is,*To shew the necessitie that lies 
upon great men in particular to serve God, and to serve him with all those
Ingredients, and with all the circumstances of Ioshuah's choice. Great men are
bound to serve God as well as others, and to serve God rather then others. First
as well as others.

First, Because they are Gods creatures as well as others. [ 1] Bound by the
six-fold bond before named, as well as others,Page  15they are servinati,
serviempti, &c. and therfore unjust, perjured and sacrilegious, if they withdraw
themselves from his service.

Secondly, They must die as well as others, and death makes all equall. Diogenes 
could find no difference in the grave, betweene the bones of King Philip and
other men, as he told Alexander the great.

Thirdly, They must appeare and stand before God at the day of Iudgement, to give
an account as well as others, Revel. 20. 12. I saw the dead great and small
standing before God.

Fourthly, There is no man great in comparison of God. Though a man may be said
to be great in comparison of his neighbour;* yet in comparison of God all the
world is but as the drop of a bucket. And if all Asia, Africa, Europeand America
be but as the drop of a Bucket in comparison of God,* what a little drop of
this drop is one great man. There is a greater nearenesse betweene a King and a 
toade then between a King and God. For Toades are Gods creatures, and so are
Kings, and both finite; but there is an infinite distance between the great God,
and the greatest King.

As great men are to serve God, as well as others. So also rather then others.
And that because,

First, They have more reason then others. God hath advanced them above others in
dignity,* honour and wealth, and therefore he expects they should bring more
honour to him then others. A King looks to be acknowledged by all, but
especially by those who are his Creatures. And therefore Caesar cried out to
Brutus, & tufili? What thou my sonne? So those whom God hath exalted and made as
it were gods upon Earth, he looks that these gods should not serve the Devill, 
which would be a paradox beyond expression. The higher the Elements are the
purer theyPage  16are. Aire is purer then water, and fire then aire. The higher 
you are in office and wealth, the holier and purer you ought to be. We doe not
expect as much light from a candle as from the Sunne. If God have made thee one 
of the great lights of the world; he lookes thou shouldest shine and out-shine
others in holinesse and righteousnesse. It is a wicked opinion that is spread
abroad in the world, that the greater any man is, the lesse service he need doe 
unto God. Hence it is that if we observe any little sparke of piety in great
persons, we are ready to behold it as a blazing Commet, and to cry it up in the 
superlative degree. But the truth is, the golden Rule of Christ teacheth us
otherwise, To whom much is given, (faith Christ, Luk. 12. 47.) much is required.
And you your selves require most service of those servants to whom you give
most wages. God did not require tentallents of him to whom he gave but five, but
he required ten of him to whom he gave ten. All creatures the nearer to God the
more perfect they are, the Angels more excellent then men, and the essence of
men more excellent then beasts, and beasts then plants, &c. So the nearer any
man is to God in power and greatnesse, the better, purer and holier he ought to 
be. Insomuch that it is reckoned as a great aggravation, That the hands of the
Princes and Rulers were the chiefe in a trespasse, Ezra 9. 2. Their being Rulers
did not excuse, but increase their fault. And Ieremy tels us, Jer. 5. 5. That
he would goe to the greatmen, to see if the way of the Lord, as expecting more
goodnesse from them then others. Of which when he failed, he threatens greater
judgements against them then others.

Secondly, As great men have greater reason then others. [ 2] So they have
greater abilities and opportunities to serve God then others. Now every ability 
and opportunity is a talent with which we are betrusted, and for which we must
be accountable. The Wise-man tells us,* Ecclesiast. 7. 11.Page  17That wisdome
is good with an Inheritance. Wisdome is good without an inheritance. But it
cannot doe so much good when it is seated in a poore man, as when it is joyned
with an inheritance. When divine wisdome and honours meet together, they are
like apples of Gold in pictures of silver. Riches and greatnesse have made many 
good men bad, but never any bad man good, and yet they put a price in a good
mans hand to doe much good. As a goodmusicall Instrument doth not make a
skillfull Musitian, but a skilfull Musitian can play better upon a good
instrument then upon a bad one. If the man be gracious and religious that is
great and rich, he will make sweeter harmony and melody in Gods eares, then if
he were poore and in a low estate. It is not to be expressed what attractive
power there is in the good examples of great men to make others good. Great men 
are like unto looking-glasses, according to which all the Country dresse
themselves, and if they be good lookingglasses they doe a world of good. When
Crispus the chiefe Ruler of the Synagogue beleeved, many of the Corinthians
hearing of it, beleeved also, Act. 18. 8. When Shechem and Hamor were
circumcised, they quickly perswaded their people to be circumcised also.
Ioshuah's example in my Text made all Israel enter into Covenant to serve God.
And if the great-men and the rich-men of the Kingdome would appeare in more
number, and more couragiously and resolutely in the great cause of the warre now
undertaken by the Parliament, how quickly would the whole Land arise as one man
to take part with them. What mighty loadstones were Nehemiah, Ezra and
Zerubbabell to draw thousands of people to goe with them from Babylon to
Ierusalem to rebuild the Temple. So much for the Explicatory part.

Now for the Use and the Application. And here I will apply my selfe. First, To
all men in generall,* notPage  18excluding great-men. And secondly, To great-men
in particular, and yet not excluding other men.

First,* To all in generall.

This Text speakes a word of Reproofe to all those that make a quite contrary
choise to Ioshuah's choice, that choose to serve other Masters and not the Lord.
And of these there are 4 sorts.

1. Such as choose to serve men and not the Lord. The Apostle faith, 1 Cor. 7.
23. Ye are bought with a price, bee not ye the servants of men;* which words doe
not forbid the civill relation and subjection of a servant to his Master, but
they reproove two sorts of men.* 1. Such as subject their Consciences to the
superstitious inventions of men in Gods worship, that build their Religion upon 
mans bare authority. Such servants are all the Papists that build their Religion
upon the Popes infallibility: these are servants of men. 2. Such as are
servants to the lusts of wicked men,* that serve men when they runne in a crosse
line to Gods will. Such were the Subjects of Nebuchadnezzar, that at the
command of the King worshipped the golden Image, and served the King and not the
Lord. Such was Pilate that for feare of displeasing Caesar, delivered up Christ
to be crucified,* though he knew him to be innocent. And would to God we had
not many amongst us that sell their Consciences, their Religion, and their
Salvation to be panders to the lustfull, covetous and ambitious desires of great
men! Such were the Nobles of Cambyses. Cambyses had a lust to marry his owne
sister, he sends for all his councell and asketh, If they had any Law in Persia 
to allow him to marry his sister? They answered, That there was no such Law. But
yet there was another Law,That the Kings of Persia might doe what they list.
These Nobles were slaves to the lust of Cambyses. And if we had not such Nobles 
and Gentlemen amongst us, these unhappyPage  19warrs would quickly be at an end.
Alexander had two friends*Hephaestion and Craterus. One loved him as a man, the
other as a King. He that loved him as a man, laboured to satisfie the Kings
lusts, and to please him as a man in all his desires, whether lawfull or
unlawfull. He that loved him as a King, desired to please him in such things
which were just, and which tended to the Kings honour and the peoples safety.
Now I demand which of these two were Alexanders best friend? Our Soveraigne King
hath two such kind of friends. Two such kind of friends had Rehoboam, and by
hearkning to his Young-men and refusing the councell of his old and grave
Councellours, he ruinated himself and his posterity, which God forbid our King
should do.

Secondly, I am to reprove such as chose to serve the times and not the Lord,
that change their Religion with the times; That will be superstitious, if the
times be superstitious, and devout or Atheisticall, according to the times,
whose Religion is like a peece of waxe to be moulded into any frame, according
as the timesalter and change. Such were the Samaritans, that when the Jewes were
in prosperity would professe themselves to be of the Jewish Religion, but when 
the Jewes were in adversity, they would disclaime them and their Religion. Many 
such Samaritans amongst us, that in King Edward the sixt's dayes turned
Protestants, in Queene Maries turned Papists, and in Queen Elizabeths dayes
turned Protestants againe. There are thousands in this age that are Time-servers
and not God-servers. Many such Ministers, and many such Magistrates, many such 
people; I have much thought of two wicked speeches, too too much practised in
these our dayes. The one is of a deepe Polititian. That it was good to follow
the truth, but not too neare at the heeles, least it dash out our braines. There
are many such that would be glad to seeme to be religious,Page  20and to owne
the cause of Religion, which is now asserted by the Parliament, but they are
afraid to owne it too publikely or too zealously, for feare it should hinder
their preferment, and dash out the braines of their promotions. Another speech
is that of the King of Navarre to Beza, That he would launch no farther into the
Sea of Religion, then he might be sure to returne safe into the Haven. This is 
the true picture of a Time-server, to dive no farther into the deepes of
Religion, to appeare no farther in this great cause of Religion, then he can be 
sure to save his estate, and to save his carcasse. I read of the men of Issacar,
That they were wise to understand the times, to know what Israel ought to doe.*
It is wisedome to observe times, so as to know our duty. But it is damnable
wickednesse to serve the times and not the Lord, to ring changes as the times
change.

[ 3] 3. To reprove such that choose to serve themselves and not the Lord. That
set up themselves as God, and doe whatsoever is good in their own eyes, and make
their wills their Scripture. This is 〈 in non-Latin alphabet 〉 and〈 in
non-Latin alphabet 〉. This is selfe worship, and selfe Idolatry, which is the
greatest Idolatry of all. It is the greatest curse under Heaven for God to give 
a man over to himselfe to live as he list, Psalm. 81. 11, 12. Rom. 1. 26. I have
read of one given over to the Devill for his good,* but never of any given over
to himselfe but for his damnation. And therefore Austin prayeth, Lord deliver
me from my selfe! Let it be our prayer,*Lord give me not over to my selfe!

[ 4] Fourthly, I am to reprove such that choose to serve sinne and not the Lord.
It is one thing to be a sinner, another thing to be a servant of sinne. A
servant of sinne, is one that gives himselfe over to the service of sinne, that 
is bound apprentise to sinne. Observe the difference betweene Paul and Ahab.
Paul was sold under sinne,* but it was against hisPage  21will. But Ahab sold
himselfe willingly to worke wickednesse. Many such Ahabs that serve sinne as the
Centurion servants served him, If sinne bid goe they goe. Such a slave was
Herod to his Herodias, Felix to his Drusilla.Such servants are swearers and
drunkards, that are at the service of their Oathes and Cups. There are many men 
that are slaves to the Mammon of iniquity. That doe not only possesse money, but
are possessed of money, that are had of money, that with Iudas will sell Jesus 
Christ himselfe for 30. peeces of silver. There are many that are slaves to
their preferments, that say with Agrippina concerning Nero, Peream ego modo ille
imperet. That sell their part in Heaven to get a little honour here upon earth.
And to speake my mind plainely, there are two sinnes which are as two mighty
Loadstones to draw hundreds from the Parliaments side. Covetousnesse and
Ambition. Could the Parliament feed these sinnes as well as they are fed at
Oxford, our miserable distractions would quickly be at an end. What made Baalam 
goe to Balak? At first he said,*If Balak would give me his house full of gold
and silver I cannot goe beyond the word of the Lord;* but yet afterwards being
mad after the wages of iniquity, he went and did much hurt to Gods people, but
it was to his own ruine at last, and this will be the end of all those that are 
the servants of sinne. The Apostle speakes excellently, For when ye were
servants of sinne,*ye were free from righteousnesse. What fruit had ye then in
those things whereof ye are now ashamed? for the end of those things is death.In
which words the Apostle teacheth us, that the service of sinne is both
shamefull and damnable. First, it is shamefull. For to serve sinne, is to serve 
the Devill, Ioh. 8. 44. Oh that the world would beleeve this, that when they
serve pride, and covetousnesse, and ambition, &c. they serve the Devill, And
therefore Cyprian brings in the Devill upbraiding Christ, Ostende mihi tot
servos qui tibi, &c.Page  22Shew me if thou canst so many servants that have
served them so diligently and so willingly as I can shew that have served me. If
the Devill should appeare in humane shape, you would think it horrible Idolatry
to adore him, and yet when you obey sinne, you doe this and worser then this,
for sinne is worser then the Devill; The Devill is Gods creature, but sinne hath
nothing of God in it. Sinne is the Devils excrement, as Barnard saith; And it
must needs be a loathsome service to be servant to so vile a thing. Secondly, It
is a cursed and damnable service, for the wages of sinne is death.

How comes it then to passe that sinne hath so many servants?*

Because sinne deales with sinners,* as the Philistims did with Sampson. First,
it puts out our eyes, that we should not see the vilenesse and cursednesse of
sinne, and then it puts us in the mill to grind as sinnes slave. And therefore
Christ sent Paul to the Gentiles, to open their eyes, &c. Acts 26. 18. This was 
his first worke. The Lord open our eyes to see the shamefulnesse and
damnablenesse of sinnes service.

2. To reproove those that make Ioshuas choise but not with Ioshuas ingredients,*
That choose to serve God, but doe not serve him undividedly, everlastingly,
sincerely, zealously, reverently, &c. We live in an age wherin God had never
more servants, and yet never lesse service; as one saith; There are many
Divines, but few that live like Divines. So God hath many servants, but few that
doe him service.

There are some that divide betweene the service of God and the service of sinne,
like the false Mother that would have the child divided. As Cambden reports of 
Redwald King of the East-saxons, the first Prince of this Nation that was
baptized, yet in the same Church he had one Altar for Christian Religion,
another Altar for Heathenish religion:Page  23So there are many such
false-worshippers of God, that divide the rooms of their soules betweene God and
the Devill, that sweare by God, and by Malcham, Zeph. 1. 5. that sometimes
pray, and sometimes curse, that sometimes goe to Gods house, sometimes to a
Play-house; that are of a Mungrill-religion, halting betweene God and Baal,
Heteroclites in Religion, but God cannot endure this division. This is to set
thy threshold by Gods threshold, Ezek.43. 8. This is to set the Arke and Dagon
together, which God will never endure, God cares not for one halfe of thy heart,
if sinne and the Devill hath the other halfe.

There are others that serve God, but their service is but as a morning
cloud,*and as an early dew it quickly vanisheth, of whom I may say justly that
which Nabal did unjustly of David,*There are many servants now a dayes that
breake away every man from his Master. Many now a dayes, and more in our dayes
then in former dayes. We live in an Apostatizing age, wherein there are many
falling Starres, but few fixed Starres; Many that were once whiter then milke,
as Rubies, and polished Saphires in regard of their glorious profession, but now
they are blacker then acoale,*they are withered and become like a stick; That
were yesterday Gods people, but to day are turnedenemies.* To these I say as S. 
Peter doth, Better they had never known the way of righteousnesse, &c. 2 Pet. 2.
20. This relapse makes thy condition the worse, as relapses in all kinds are
most dangerous. And it is also a signe thou esteemest the service of sinne
better then the service of God. For he that first served sinne, and then turned 
to the service of God, and afterwards falls againe to the service of sinne,
proclaimes to all the world that he esteemes the service of sinne, better then
the service of God, which is an affront to God of an high nature.

There are others serve God, but it is all in hypocr•sie. We live in a complement
all age, our mouthes are full ofPage  24service. It is an ordinary phrase, Your
humble servant, My humble service, and yet it may be we intend no service at
all, but hate them in our hearts. Even so we deale with God. Many like the
Souldiers that bowed to Christ and mocked him; That give their outsides to God, 
and their insides to all uncleannesse; That as Luther saith of Cain, give opus
personae Deo, but not personam, their cap and knee to God, but themselves to
sinne and iniquity. And indeed this is the capitall and crying sinne of this
age; Religion is that which is pretended on all hands: The defence of the
Protestant Religion, this newes we heare daily from Oxford. And for this purpose
there is an Army of Papists raised to defend the Protestant Religion. And in
this horrid Conspiracy (for the discovery of which we are here met to blesse
God,) there was a Declaration framed, to assure the people, that the chiefe
cause of their insurrection was to maintaine the Protestant Religion. Just as
the Gunpouder Traitors, that would have blowne up the Parliament for the good of
the Catholick Religion, Tantum Religio poterat suadere malorum; the Lord lay
not this great sinne of hypocrisie to the charge of this Nation. For my part I
am confident that the Popish Army, and the plundering Army, will fight no
otherwise for the Protestant Religion, then a Theefe doth for a true mans Purse,
which is not to preserve it, but to take it away.

There are a fourth sort that serve God, but it is so coldly, as if God were a
dead Idoll: Where shall we find a man fervent in spirit as serving the Lord?
Where is our ancient zeale? Oh the cold Prayers, frozen Sacraments, &c. It is
possible to find a living Christian, but where shall we find a Christian lively 
and active in Gods service? Remember God will spue out of his mouth a lukewarme 
Laodicean,* which is a remarkeable place: For that which we spue out, we doe it 
with delight; we choose some dirtyPage  25corner to ease our stomacks in, and we
never reassume what we once spue out: And all this to signifie; That God will
for ever cast off with delight, and with shame and confusion, a cold, dead,
lukewarme Christian, especially in these active times.

Others serve God, but it is with such horrible irreverence and negligence, such 
sleepinesse, such lazinesse, as that we would account it a great indignity to be
so served by any of our own servants. I read that Caesar spake to one that was 
afraid to give him too much respect, Hic homo timet timere Caesarem, This man is
afraid to be afraid of Caesar. So there are many that are afraid to be too
reverent in Gods service: And indeed a man may be too reverent with
superstitious reverence, which is irreverence in Gods esteeme. But to be
Reverend with Scripture Reverence, both inward and outward, this is so
necessary,* as that God will not accept of our service without it.

Augustus spake to one that entertained him with homely entertainement, Who made 
you and I so familiar? We must so serve God as to remember our distance; Cursed 
is he that doth the worke of the Lord negligently.

There are others that serve God, and enter into Covenant to serve him, as you
have lately done; but it is with so many limitations, qualifications,
reservations and distinctions, that God connot but abhorre it. Some will serve
God with an If: If they can keepe their promotions. Some will serve God in some 
things and not in others; such was Herod that did many things,* but still
reserved his Herodias; Such was Ananias and Saphira, that kept back halfe.
Hundreds say with Naaman, In this the Lord pardon me. Some will serve God at
some times and not at others, in some places and not in others; But the Lord
abhominates all thy services if it be not universall in all things, at all
times, in all places, with all thy faculties.

Page  26Others serve God, but it is according to their own fancies, that are
more zealous for one superstitious invention, then for all Gods commandements:
You shall know such by this marke, They that are so much for superstitious
formes of godlinesse, doe most hate those that have the true power of
godlinesse. The Pharisees were the deadliest enemies Christ had, And the Iewes
stirred up the devout women to persecute Paul, Acts 13. 50.

By all this that hath bin said, you may perceive the reason;

1. Why God hath so many servants, and yet so few servants that he delights in;
because there are so few that serve him undividedly, everlastingly,
inconditionally, zealously. Or,

2. Why God abhorreth all our fastings, and prayers, and Sacraments; or why God
saith to our services as he did to the Iewes; To what purpose is the multitude
of your services? I am weary of them,* &c. Because we serve God with lip-service
onely, and knee service, we serve him negligently, and partially, and coldly.
Or,

3. Why so few goe to Heaven? because so few make Ioshuas choice with Ioshuas
Ingredients; For unlesse we indeavour to serve him here with those fore-named
Ingredients, we shall never be saved hereafter.

But now I shall apply my selfe in particular to great men, and yet not excluding
others.

This Text reproves those that are advanced by God into great places of Honour
and wealth,* and that thinke themselves priviledged by their greatnesse, to be
greater in iniquity then in greatnesse, that make no other use of their
greatnesse, but to sinne without controule; That are Great men, and Great
swearers, Great adulterers, Great Atheists, Great scoffers and mockers at
Godlinesse. Let these men know (if any such here,) That the great God is greater
then the greatest. Gods lawes are not like unto CobwebsPage  27(as it is said
of mans Lawes) to catch little flies, and let the great flies escape; but God
will especially punish great men if they be great transgressours. And therefore 
Elijah tells Ahab, The dogs shall lick thy blood, thine even thine;* And Obed
tells the Princes of Iudah, Are there not with you,*even with you, sinnes
against the Lord your God? God made great Nebuchadnezzar to graze like an Oxe.
Great Agag was hewed in peeces. God hath his hand-writing upon the wall, to make
the great Belshazzars of the earth to tremble, whilest they are carousing in
their sacrilegious cupps: Great Herod to whom the people cryed, It is the voice 
of God not of man,* was eaten up of wormes, repeating these words in the midst
of his torments, as Iosephus reports, Behold ye me that seemed to you as a god, 
how miserably I am inforced to depart from you all. In the Old World there were 
Giants and mightyAnakims, men great in power, and greater in sinne; Their sinnes
were Giant-like, and God sent a mighty flood to destroy them. The sinnes of
Superiours, as they are more visible then the sinnes of inferiours (as the
Ecclipse of the Sunne is sooner seene then the Ecclipse of a Starre; and a wart 
upon the face is sooner seene then upon another part,) so also they doe a great 
deale more hurt, and therefore their condemnation shall be the greater.

They doe more hurt two wayes, by imitation, and by imputation.

1. By imitation; Therefore Ieroboam is said to make all Israel to sinne, because
his Idolatrous example made all Israel to sinne. When Saul fell upon his Sword,
his Armourbearer seeing the King to doe so,* fell also upon his Sword and
killed himselfe. When great men fall into sinne, they fall as men that fall in a
croud, drawing many others downe with them. The Persians thought a crooked Nose
to be a great ornament, because their EmperourPage  28Cyrus had a crooked Nose.
And because Alexander the Great had a wry Neck, his Courtiers did all strive to
goe awry with their Necks. The bodies of men are not so subject to be infected 
by the illnesse of the aire, as the soules of men by the vices of their Rulers.

Secondly, By imputation; For though it be a certaine truth, That God never
punisheth an innocent Nation, The soule that sinneth shall dye: Yet it is as
certaine; That God doth oftentimes take an occasion to punish a sinnefull
Nation, by imputing the punishment of the Rulers sinne upon the people, or
rather by punishing the people for their sinnes, and the Ruler in the people.
Quicquid delirant Reges plectuntur Achivi. David had sinned in numbring the
people, and for this sinne 70000. of his people must perish by the plague. No
doubt the Israelites were grievous sinners, and so it is expresly said, 2 Sam.
24. 1. But the most just God at the same time, punished the people andDavid also
in the losse of his subjects. As it is no wrong in a Judge to make the back of 
a Theefe pay for the sinne which his hand hath committed, no more is it
injustice in God to punish the members of a politick body when the head is in
fault; So neere is the union betweene Prince and people, and so prone are the
people to follow the sinnes of their Princes, and so to partake of their
punishments. And therefore if the sinnes of great men bring poore people into
miseries, it is just and equall that great men should be brought into misery for
those sinnes for which they bring others into misery.

But besides this; There are two other reasons why God will be sure to punish
great men when they are great offenders.

1. Because the punishing of great men doth a great deale more good then the
punishing of others. For hereby it appeares, that God is no respecter of
persons: TribulationPage  29and anguish upon every soule that doth evill, and
first upon the Rulers and Nobles, and then upon others. And hereby also
inferiours and poore people are kept under subjection to Gods law, when they
perceive that their superiours cannot escape without Gods severe chastisement.
As in a Schoole, when the Master picks out one of the greatest youths in the
Schoole and whips him for a fault, all the little boyes sit and tremble, and
learne to avoid those faults for which they see their betters punished. Thus
when Goliah the great was slaine, all the Philistimes fled away presently. The
beholding of Gods severe punishments upon great ones, will be a notable Sermon
to make inferiours godly and religious.

2. Because unles God did punish great men they would escape altogether
unpunished. Great men by mony, by might and authority, by friends, and through
feare for the most part are free from Civill and Ecclesiasticall censures. And
therefore it behoves the high Iehovah to take them into his own hand, and to
bring great men into great pressures, if they sin greatly against him.

I have read a notable speech in a Popish writer, That few Confessours of rich
men are saved, that is in our English language, Few Noble-mens Chaplaines are
saved. And the reason he gives, is, Because they are subject to flatter their
Lords and Masters for hope of preferment, and so to bring the guilt of the bloud
of the soules of their Lords upon their owne soules. Now that I may not be
guilty of this fault, let me speake my mind freely to you that are Gentlemen and
Noble-men here assembled this day.

First, let me tell you that great places, as they are great abilities and
opportunities to doe God service and great blessings if improved accordingly. So
if they be not improoved for that end they are great curses, they are
soule-traps, silken-halters, golden damnations. And there cannot be aPage 
30greater signe of a man that hath his Heaven in this life, then to be great and
wicked, rich and wicked. And therefore Abraham tels Dives, Luc. 16. 25.
Remember sonne that thou in thy life time hast had thy good things, but now thou
art tormented. Gregory the great never read this Text, but it made him tremble,
and it may justly cause all such as are cloathed in purple and fare deliciously
every day to tremble.

Consider further that Text, 1 Cor. 1. 26. You see your calling brethren, how
that not many wise men after the flesh, not many mighty, not many noble are
called. There are some noble men called, but not many. There are but few that
are great and rich here, and great and rich hereafter. A Text to be trembled at 
by great men. The Ostrich is not able to fly high as the Larke, because her
wings are so big. The Moone is never in the ecclipse, but when it is in the
full, and then it is most distant from the Sunne. Fullnesse of outward
prosperity and happinesse should indeed be maximum vinculum obedientiae, the
greatest bond of obedience; but yet it proves for the most part, maximus laqueus
Diaboli, the greatest snare the Devill hath to entrap our soules. This is the
reason why so few of the Noble-men and Gentlemen of the Kingdome appeare on the 
Parliaments side in this great time of necessity. Not many mighty, not many
noble are called. Thus it was in Christs time. The great men and the great
Schollars crucified Christ, and the poore received the Gospell. The followers of
Christ were a company of poore people and silly women: This made the chiefe
Priests say, Joh. 7. 48, 49. Have any of the Rulers or of the Pharisees believed
on him? But this people who knoweth not the Law are accursed. Thus it was in
Christs time, and thus it is in ours. Poore Lazarusgoeth to Heaven, when rich
Dives is carried to Hell, Surgunt indocti & rapiunt coelum, & nos cum nostrâ
doctrinâ mergimur in profundum. It wasPage  31the saying of a Schoole-master to 
a King that sent to see how he did when he was dying. The Schoole-master
returned this answer. Tell the King I am going to a place where few Kings come, 
meaning to Heaven.

Consider lastly those two places of Scripture, Re. 6. 15, 16, 17. The Kings and 
the great men and rich men wish for the Mountains to hide them, &c. And Isa. 30.
33. Tophet is prepared of old even for the King it is prepared. By King is
meant in all probability the great King of Assyria, as may appeare by the
context.

The Lord give you hearts to consider these things.

Now I proceed to an Use of Exhortation. And here I will apply my selfe; first to
all men, as well as great men: Secondly, to great men especially,* and yet not 
excluding others.

First, To all men in generall. To perswade all men to make Ioshuah's choise
their choise,* to choose to serve the Lord, and not only so, but also to serve
him with all the Ingredients before mentioned; to serve him transcendently,
inconditionally, universally, undividedly, reverently, everlastingly, &c. For it
is the manner of serving of God, that is the distinguishing Character of a true
servant. Cain offered Sacrifice as well as Abell. The wicked worship God, pray 
and receive Sacraments as well as the godly. But Abell offered in faith, so did 
not Cain. The godly serve God in sincerity, with reverence, diligence and
chearfullnes, indeavouring in all things to keep a good conscience, so do not
the wicked. That Text which I have so often named, He. 12. 28. makes the
acceptation of our service to depend not upon our serving of God, but upon our
serving of God with reverence and godly fear. It is the right manner of serving 
of God, that makes thy service a sweet perfume. And it is the right manner of
worshipping also, that makes thee a true worshipper, and that causeth God to
delight in thy worship, andPage  32to desire to be worshipped by them, according
to that excellent place, Joh. 4. 23. But the houre commeth and now is, when the
true worshippers shall worship the Father in spirit and in truth: for the
Father seeketh such to worship him. And therefore let me ingage you all this day
for God and his services. Let us give up our names to God, and enter into a
holy Covenant to serve him with all the Ingredients. For marke what Moses saith,
Exod. 19. 5. If ye will obey me indeed, then yee shall be a peculiar treasure, 
&c. He doth not say simply, If you will obey me, but if ye will obey me indeed. 
And so also, Deut. 28. 1. If you will hearken diligently to doe all his
Commandements then the Lord will blesse thee, &c. He doth not say simply, if you
will hearken, but if you will hearken diligently, and observe to doe all my
Commandements. Let us serve God as God and for God. As a God transcendently,
inconditionally; For Gods sake sincerely, faithfully.

To perswade you to the practise of these things, Consider what hath bin already 
said concerning the necessity of this duty. I adde further the consideration of 
the excellency, profitablenesse, comfortablenesse and easinesse of this duty.

The excellency and honourablenesse of Joshuah's choice. For indeed it is not
only a duty,* but a high Prerogative to be the servant of the high God, Deo
servire regnare est. And therefore whereas Mat. 13. 17. it is said, Many
Prophets and Iust men, &c. In Luk. 10. 24. It is said, Many Prophets and Kings, 
to note unto us, That Iust men are Kings, Rev. 1. 6. This was Moses his honour, 
and it is often repeated, Moses my Servant, &c. This was Ioshuah'shonour often
repeated: My servant Joshuah, &c. This was Davids honour, I am thy servant O
Lord, I am thy servant. And it is prefixed as a Title to the 36. Psalme. A
Psalme of David the servant of the Lord. It is a great honour that God willPage 
33thinke us worthy to be his servants. And therfore Paul stiles himself, Paul a
servant of Iesus Christ. It is the certainest signe of a reprobate to have much
wages here, and to want a heart to do service with it. It is a great happines
to be in place to do service. It is the honour of our honours to be inabled by
them to do God service. Non est laboriosa sed amabilis & optanda haec servitus, 
saith Austin. It is no painfull and laborious service, but a service to be loved
and longed for.

As it is honourable to be a servant of God, so also the services themselves are 
honourable, Pretiosa haec servitus virtutum constat expensis. This precious and 
honourable service stands in the practise of all vertues, in praying unto God
and praising of God, &c. O let this perswade us to begin this day to serve God
more strictly then ever.

Adde secondly, The profitablenesse of this service.* There is no service any man
doth for God but God takes exact notice of it; Thus God tooke notice of
Abrahams willingnesse to offer Isaac, Gen. 22. 16. God takes notice of every
circumstance of that that we doe for him. Thus Christ took notice of Mary
Magdalen and of every circumstance of her washing his feet, &c. Luk. 7. 44, 45, 
46. And Mark. 4. 2, 3. Christ observes how farre some came to heare him, and how
long they tarried, &c. And as God takes notice of these things in his servants,
so he commends them upon all occasions and highly esteemes of them and their
services. Thus God boasted to Satan concerning his servant Iob, Job 1. 8. Hast
thou considered my servant Job, that there is none like him, &c. And as none
observes, commends and prizeth his servants so much as God, so none rewards his 
servants as God doth. None more able and none more willing. The service of God
is perfect freedome, and it will free us from all other services. As a man that 
buyeth free-hold Land, though he pay deare for it, yet it is accounted cheaper
then coppy-hold, because it freeth him from many services,Page  34vices, which
the coppy-hold is obliged unto. If thou beest a servant of Gods indeed and in
truth, this will free thee from the service of sinne and Satan. Whereas on the
contrary; If we be not true servants to Christ, we shall be slaves to every
thing beside him. O quam multos habet Dominos, qui unum non habet. O how many
Lords hath that man that hath not Christ for his Lord. Either thy belly will be 
thy god, or thy mony, &c. The service of sinne, as it is shamefull, so it is
unfruitfull. And it is called, The unfruitfull worke of darknesse. But the
service of God, as it is honourable, so it ends in everlasting life. No man ever
kindled a fire upon Gods Altar for nought, Mal. 1. 9. In keeping of Gods
Commandements there is great reward, Psal. 10. And indeed God himselfe is the
exceeding great reward of his servants, Gen. 17. 1. This is a service wherein
the servant hath all the profit and the Master none.

Object. If there be so much profit in Gods service, why are Gods servants so
much persecuted and afflicted in this life?

Answ. 1. This is part of their service to be persecuted, for we serve God by
suffering as well as by doing.

2. It is a great honour that God will account us worthy to suffer for him.* And 
therefore the Apostles rejoyced that they were accounted worthy to be whipped
for Christ sake. They did not rejoyce in whipping as whipping, but(flagella
propter Christum) to be whipped for Christs sake was matter of great joy unto
them. The Apostle tels us, That to us it is given, not only to believe, but also
to suffer.* It is a great gift of God to give us opportunity to suffer for him.
This is that to which we are predestinated, 1 Thes. 3. 3. Our Saviour Christ
reckoneth it as part of our reward in this life, Mar. 10. 30. And he professeth 
that it will mightily increase our reward in Heaven, Luk. 6. 22, 23. Mat. 5. 12.

Ob. But why are Gods servants so poore if his service be so profitable?

Page  35Answ. 1. God doth as other masters that keepe their wages till the worke
be done. This life is the time of working, hereafter we shall have wages
enough, Psal. 31. 19. O how great are the good things which thou hast laid up,
&c. 2. Cor. 4. 17.

2. I answer that for the present even in this life, no servant of God is poore, 
but so long and so much as God seeth to be good for him, for if it were good to 
be rich, he should be rich, Psa. 84. 10. No good thing would he with-hold from
him that liveth a godly life. He that hath given thee Christ, will with him give
thee all things. He that will give thee a Crowne hereafter, will not deny thee 
a crum here, if good for thee. There are many deare servants of God, to whom God
giveth very little wages in this life, because he fore-seeth that if they had a
great part of their wages afore-hand, they would doe but little worke. As many 
work-men that are paid before their worke be done, when they have their pay,
begin to slacke their worke. And indeed we see it too too true in many great
rich personages that have so much of their pay before hand, that they doe many
of them but very little service, and some of them thinke that they are
priviledged from doing much service, because they have so much wages, whereas
indeed it ought to be an obligation to greater service, as I have already
shewed. O that the profitablenesse of this service might ingage us to serve him 
more faithfully and more diligently then every yet we have done.

3. Consider the comfortablenesse of this service.* It is a service full of
soule-satisfying and soule-ravishing joy, Psal. [ 3] 63. 2. Psal. 84. 4, 10. One
day in thy Courts is better then a thousand, &c. How did Hannah rejoyce after
she had bin praying? How did the Eunuch rejoyce after he had bin baptized? O the
pure and undefiled comfort that is to be found in the Word! This made David
say, That he hadPage  36perished in his affliction had not the Word beene his
comfort.

What ineffable comfort in a Sacrament rightly received, and after a few teares
shed for sin, after a prayer made with the 10. Ingredients formerly named. And
the reason why the service of God is so brim-full of comfort, is,

1. Because Gods service is a type of Heaven, wherin is fulnesse of joy.

2. Because in the service of God we have communion with God, who is the God of
all consolation, and with the Spirit of God, who is called the Comforter. And as
a man that walkes amongst perfumes must needs smell of the perfume. So they
that converse with the God of all joy must needs be filled with all joy. And
therefore David cals God his exceeding joy, Ps. 43. 4.

If there be so much comfort in Gods service,* what is the reason that wicked men
account it a wearisomnes and a burden, and snuffe at it, as it is, Mal. 1. 13.

You may as well aske,* why a Swine finds no delight in a greene meadow? Even
because it is a Swine. Or why a horse takes no delight in reading? Even because 
it is above his capacity. A wicked man is like a fish out of his element, when
he is in Gods service, he is all fleshly, worldly and naturall, and the service 
is spirituall, heavenly and supernaturall. No wonder therefore he delights not
in it. But this is the wicked mans curse.

But what is the reason that many of Gods people doe not find comfort in Gods
service?*

There are none of Gods people but they do sometime or other find comfort,*
either in the ordinances, or from the ordinances.

2. If at any time they misse of comfort it is because they doe not meet with
God, whom they came to converse withall. As when a man goeth to meet with a
friend, andPage  37meets him not, he comes away sadded in his spirit. So when a 
child of God comes to an ordinance, hoping to enjoy sweet communion with God in 
it, and then failes of his expectation, this must needs fill him full of
sadnesse. And therfore Bernard hath an excellent speech. Nunquam abs te recedo
Domine sine te. That he never went from God without God. Give me leave to adde a
clause to Bernards speech. And happy is that Christian that when he goeth to
converse with God in his ordinances can say. Nunquam ad te accedo sine te,
nunqum abs te recedo sine te. Oh Lord I never come to thee, but I meet thee, and
I never goe from thee, but I carry thee with me.

But what is the reason that Gods people doe sometimes misse of Gods comfortable 
presence,* when they come to serve God?

Because they doe not bring the Ingredients formerly named.* They doe not serve
God with reverence, diligence, zeale, chearfullnesse, &c. Either they bring no
vessels at all to hold the consolations of God, (I meane no hunger after Gods
presence in an ordinance.) Or else they bring vessels so little and so narrow
mouth'd that will hold but very little water. (I meane they bring so little
hunger after God, that God will not vouchsafe to satisfie it.) Or else it is
because they bring their ordinary hearts, their carnall and worldly hearts to
heavenly, spirituall and extraordinary duties. Hearts unsutable to the duties,
and hearts unsensible of the duties. Or els there is some Achanunstoned, some
sin unrepented on, that ecclipseth the light of Gods countenance, some
spirituall obstruction. These and such like are the causes why Gods people misse
sometimes of comfort in Gods service.

But the fault is never in the service, which is so brim-full of such rare and
ravishing comforts, that Bernard relates this Story of himselfe, That someties
when he went to his prayers he found himselfe dull and heavy, but after he
hadPage  38strugled a little with his dullnesse, all on a suddaine, he was
visited with the visitation of the Almighty, Beatum me praedicarem, &c. I should
account my selfe happy (saith he) if these visitations would alwayes last, Sed 
rara hora, brevis mora, oh si duraret! But, ô but it continueth but for a while!
And St. Austin relates this Story of himselfe, That upon a time when he and his
Mother Monica were discoursing together about the joyes of Heaven, and the
comforts of Gods Spirit, they were so filled with joy that Austin useth these
words, Lord thou knowest in that day, Quam mundus eviluit cum omnibus suis
delectationibus, &c. How vildly we did esteeme of the world with all his
delights. The comforts of the world are not worthy to be named that day that we 
speake of these comforts. Oh let the comfortablenesse of this service oblige you
from hence-forth to serve God better then ever yet you have done.

Adde fourthly and lastly,* The easinesse of this service, [ 4] Matth. 11. 29,
30. My yoake is easie and my burden is light.

How can the service of God be said to be easie?*

To a fleshly carnall heart it is a burden intolerable.* But it may be said to be
easie.

1. In regard of the service God required under the Covenant of works. For there 
God required perfect obedience in our owne persons, not admitting of Repentance.
But in the service required under the covenant of grace, we have a Mediatour to
fly unto, and admittance unto favour upon Repentance.

2. It may be said to be easie, in regard of the service of sinne and of the
Devill. There are many that take more paines to serve sinne and money, then
those that goe to Heaven doe to serve God. Many take more pains to goe to
hell,then others doe to goe to Heaven.

3. It may be said to be easie, in regard of the many servicesPage  39it frees us
from, as you heard even now. As Diogenes told Alexander, when he boasted that
he was Lord of the whole world. Tu servus servorum meorum es. Illis enim
cupiditatibus quibus ego impero tu mancipiumes. Thou art a servant to my
servants, a slave to those lusts over which I am Lord.

4. Easie to the new nature, Rom. 7. 22. As the light of the Sunne is delightsome
to those that have good eyes, so the service of God to those that are new
creatures. It is as naturall to the new creature to pray, as it is to the
old-creature to be drunke.

5. Easie to those that have the aid of Gods Spirit. As it is easie for a child
to goe up stairs when his father leads him up. So when led by the Spirit.

6. Easie to those that are in Christ. And therefore Christ saith, Take up my
yoake. Christ cals it his yoake. Because he drawes it with us, and he drawes
all. As it is easie for a little child to life up a great weight, when a Giant
holds his hand, and lifts with him and for him.

7. Easie to those that love God, 1 John 5. 3. Iacob for the love of Rachell
accounted lightly of his service. Love adds wings to make our service easie.

8. Easie to those that have the right art of serving of God. As in all trades
almost there is an Art, which when we have once got the trade is easie. So there
is an art of praying and preaching, and hearing and receiving the Sacrament,
&c. An art taught us by the God of Heaven, which whosoever hath, accounts it not
a burden, but a heaven, to be serving of God.

9. Easie to those that have the consolations of Gods Spirit in the service of
God. As Merchants doe ordinarily give a tast of their wines to those to whom
they sell them, that so they may be invited to buy them. So God doth give a
taste of Heaven to his servants in his service, a praelibamen of HeavenPage 
40to invite them to serve him more cheerfully. A Hound is never weary as long as
he hath the sent of the Hare. No more is a servant of God, as long as he
enjoyeth God in his service.

10. Easie in regard of what it might have been. Thou mightest have bin in hell
at this instant, past worshipping God, suffering everlasting torments.

11. Easie to doe what God for Christ sake in the Covenant of grace well accept, 
though not to doe what God requires.

12. Easie in regard of the great reward, the exceeding great reward that God
will give to his servant. Finis dat amabilitatem, & facilitatem medijs. The end 
proposed to a worke makes the worke amiable and easie. Where the reward is
fullnesse and perpetuity of happinesse, no service can be said to be hard, to
purchase such a reward.

All this is spoken that none might be deterred from the service of God upon a
false supposall of the difficulty and impossibility of it. And it is my earnest 
prayer that these motives might perswade us, not only to serve God, but to serve
him with all the Ingredients.

Tertullian observes, God was never called Lord, till man was made. He is the
peculiar Lord of man. O let man be his chiefe servant. All creatures in their
course serve God. None but man and Devils deny it. And how just is it for God to
joyne him with the Devils in punishment, that joynes with the Devill in
dishonouring of God. Remember when we come to judgement this will be the great
Question Christ will put to us, not to aske us, what money we have got, what
honours we have purchased? But what service have you done to me and for me? This
is the end for which thou wert created. Christ will aske whether this be done? 
And if not done, thou art undone. When Christ came to die he said, Iohn 17. 3,
4. Father glorifie me for I have glorified thee. Happy is that man that when he 
comes to die can make this Argument.Page  41Father I have fought a good fight, I
have made it my worke to doe thee service, &c. There are many that can plead,
Father I have dishonoured thy Name, and therefore glorifie me! But this is a
false argument. Let us labour to make Christs prayer in sincerity and
faithfulnes.*

But now I come to apply my self to great men, and noble men in particular. Let
me speak unto you in Davids words, Psal. 29. 1, 2. Give unto the Lord O ye
mighty, give unto the Lord glory and strength, give unto the Lord the glory due 
to his Name. And let me use Davids reason, Psa. 29. 5. The voice of the Lord
breaketh the Cedars, yea the Lord breaketh the Codars of Lebanon. As the higher 
the Tree is, the more it is exposed to the thunder of Heaven. So the greater any
man is, the sooner God will punish him if he be a Giant in iniquity. For he
bindeth Kings in chaines,*and Nobles in linkes of Iron. He toucheth the
Mountaines and they smoake.* If thou beest as aMountaine in greatnesse, and thy 
sinnes as Mountaines in greatnesse, God will make thee smoake, &c. Great men
must labour to be like the great God, who is as great in goodnesse, as in
greatnesse. Deus optimus maximus, like unto Iob, who was the greatest man in the
East, and the best man in the East. O that I could engage great men this day in
sense of Gods goodnesse, expressed in this wonderfull Deliverance (for which
weare come to blesse God) to serve God with all the Ingredients for the time to 
come, better then ever they have done for the time past. Oh that you would enter
into a solemne Covenant to sweare no more, to commit adultery no more, to be
irreverent, negligent, cold, hypocriticall in Gods service no more, to mock and 
scoffe at Gods servants no more. Greatnes without goodnesse is like the
greatnesse of a dropsie man, it is thy disease, not thy ornament. Riches
withoutrighteousnesse is like a golden ring in a Swines snout, like a Sword in a
mad mans hand, like an Vnicorns horne, which while it is upon the head of the
UnicornePage  42is hurtfull and deadly, but when it is taken off, it is very
usefull and medicinall. Honours and riches when in a wicked mans custody, they
do much hurt, but when bestowed upon good men, they doe much good. It is a most 
blessed conjunction, when Religion and Righteousnesse meet together. It is like 
a precious Diamond in a gold-ring. Indeed Religion is good wheresoever it is. As
a pearle is good though it be in the dirt, it is a pearle, but it is obscured
by the dirt in which it is. When goodnesse is seated in a poore man, it is like 
a jewell in a leaden ring, like a candle under a bushell. But when goodnesse
meets with greatnesse, it is like a Candle upon a hill that giveslight, heat and
influence to all the Country round about.

Let no great man thinke it a disparagement to serve God, to weare his livery,
and to appeare on his side. For it is Gods service onely that can make you truly
honourable. Since thou wast precious in my sight, thou hast bin honourable,
saith the Prophet Isaiah 43. 4. The men of Beraea were more noble then the men
of Thessalonica, because they received the word with all readinesse of mind, and
searched into the Scriptures daily, whether those things were so, Act. 17. 11. 
This is the greatest Nobility to be a true servant of the great God. A King may 
give great Titles to a great man, but he cannot make a great man. A King may
cause a man to be called noble, but he cannot make a man truly noble. A King may
command us to call a Lion a Lambe; but a King cannot make a Lion a Lambe. It is
the noble mind that makes a man truly noble. This God onely can give. To
contemne the world and all worldly things, to mind the things of eternity, to
conquer our lusts, to have communion with the great God, to stand for God when
all the world opposeth him, this is true nobility. This will make thee noble in 
this world, and in the world that is to come.

I say againe, Let no great man account it a disparagementPage  43to be Gods
servant. Let him not only consider the example of Ioshua a Prince and Ruler, and
of David, and Paul before named, but also of Constantine the great, who was so 
attentive to the word when it was preached and so reverent, as that he would
sometimes stand up (as Eusebius saith) all the while. And when his Courtiers
rebuked him, saying, It would tend to his disparagement; He answered: That it
was in the service of the great God, who is no respecter of persons. Take the
example of Theodosius, who is reported to have written out the New-Testament
with his owne hand, accounting it as a speciall Jewell, and out of it, he read
every day praying with his Empresse, and with his sister singing of Psalmes, &c.

Suffer me to adde the third time, Let not great men thinke it a disparagement to
become Gods servants, and to serve him strictly and precisely.* If these
examples will not move you, consider the Angels of Heaven, who are
ourFellow-servants, and are said by a kind of excellency,*To doe his
Commandements, hearkning to the voice of his word. The Angels serve God with a
great deale of alacrity and chearefullnesse,* and therefore they are said to
haveharpes, as a signe of their chearefull mind. The Angels serve God with a
great deale of diligence and sedulity. And therefore they are said to have wings
and to fly. They serve God with a great deale of zeale and ardency, and
therefore they are said to be a flaming fire. And therefore also the title of a 
Seraphim is given unto them. The Angels serve God universally. They follow the
Lambe wheresoever he goeth; They serve him constantly, sincerely.*The Angels
alwaies behold his face, Mat. 18. 10. They serve him day and night, Revel. 7.
15. Oh that the Lord would make you more and more Angelicall in his service, to 
doe his will upon earth, as it is done in Heaven!

Let me adde an example beyond all examples, even thePage  44example of Iesus
Christ himselfe, who is called Gods servant, Esa. 42. 1. And he was a worshipper
of God, Joh. 4. 22. A diligent keeper of Gods Sabbath, Luk. 4. 16. He used
Praier in his familie, Luk. 9. 18. He was wont to pray secretly by himselfe Luk.
5. 16. And he used this custome of Prayer morning and evening. In the morning, 
Mark. 1. 35. rising up a great while before daie. And for evening, Mat. 14. 23. 
And this was his custome to doe, Luk. 22. 39. He went as he was wont to the
Mount of Olives. And sometimes he would pray all night long, Luk. 6. 12. And
this worship Christ did with as much submission and devotion as ever any servant
did, Luk. 22. 41. Mat. 26. 39.

If Christ did all this, surely it is no dishonour for the greatest Emperour to
doe that which Christ hath done. As you are called Christians, so you must
imitate that Lord and Master, by whose name you are called.

Let no man wonder that I spend so much time to perswade great men to be
exemplary in Gods service, and to be diligent and zealous. For if I could
convert but one great man this day,* I should doe a great deale of service by
way of eminency. For as he said, In uno Caesare multi insunt Marij, in one great
man there are many inferiours contained. As it is in Printing, the great
difficulty is in printing the first Sheetes, and when one is printed, it is
easie to print hundreds by that. So the great worke of our Ministery is to
convert great-men, if they were once converted, hundreds would follow their
example; When the great wheele of a Clocke is set a moving all the inferiour
wheeles will move of their own accord. This was the reason why St. Paul was so
zealous about the conversion of Sergius Paulus, who was Deputy of the Country,
and a prudent man, that when Elymas the Sorcerer offered to withstand him, he
burst out into such speeches with such eagernesse, as he never did at any time
before, for ought we can reade, Oh thou child of the Devill,Page  45thou enemy
of all righteousnesse, &c. And some are of opinion that Paul had his name
changed from Saul to Paul,* because he converted Sergius Paulus. For indeed it
is a matter of great consequence to convert one Sergius Paulus, one Eunuch. To
take one such great fish is more then to take many little ones, though the least
of all is not to be despised.

There is one argument yet behind, the last, but not the least, and that is from 
the holy and solemn Covenant you lately have taken to amend your lives. The
excellency of a Christian is not so much in taking a Covenant as in keeping of
it when taken. And therefore we reade of Iosiah, 2 Chro. 34. 31, 32. that he did
not onely make a Covenant to walke after the Lord, and to keepe his
Commandements with all his heart, &c. but he caused all that were present in
Jerusalem and Benjamin to stand to it. For if that man shall never goe to Heaven
that will not keepe his promises though made to his hurt, how much more shall
they be barr'd from Heaven that break those promises that they have made tending
to their eternall good. To breake Covenant is not only a brand of a Reprobate, 
(as you have heard) but it is also a sinne that God hath a quarrell against, and
a sinne for which he will be avenged, according to that Text, Levit. 26. 25.
And I will bring a Sword upon you, that shall avenge the quarrell of my
Covenant. And this is one great reason why the Sword is now drawne in England,
and hath sucked so much bloud, even to avenge the great breach of Oaths and
Covenants, which this Nation is deepely guilty of. Let me make bold further to
remind you, that in this Covenant you have also vowed, in order to the
preservation of them, to assist the forces raised by the Parliament, according
to your power and vocation, and not to assist the forces raised by the King,
neither directly nor indirectly. And I doubt not but you will make conscience to
satisfie these two clauses, and herein you shall expresse the reality ofPage 
46your thanks for this great deliverance this day celebrated. Now because the
speedy, faithfull and couragious appearance in this great Cause of defensive
Armes, is one of the highest expressions that you can yeeld to the world of your
love to God and his Gospell, and to his service; Give me leave to speake
something about it, not only by way of Exhortation, but first by way of
Commendation, then Exhortation, then by way of Incouragement, and then I shall
conclude.

[ 1] First, By way of Commendation.

Suffer me to speake that which is due to you,* and not in mine own words, but to
speake the sense of all the well-affected in the Kingdome; We blesse God, that 
though there are many fallen Starres, many Lords that have deserted the
Parliament, that yet you (Right Honourable) stand firme like fixed Starres in
your Orbes, and have taken unwearied paines for the good of the Church and
State, and have ventured all for your Religion and Liberties, and many of you
lost a great part of your revenewes for the present, and have passed many
Ordinances very advantageous to the Kingdome.*The Lord be blessed for all the
good you have done! The Lord recompence it to you and yours! The Lord grant you 
may find mercy from the Lord at that great day! It is not the designe of the
well-affected party to take away Temporall Lordships, or the distinction between
Lords and Commons, and to bring all to a popular equality. This is an
Anabaptisticall fury. I protest against it in the Name of all the Well-affected 
Ministers. Indeed we would be glad to be rid of Spirituall Lords over our
consciences. But as for Temporall Lords, we pray with David, The Lord give you
good successe, Ride on and prosper.* Thus much for commendation.

Now for Exhortation,

Let me exhort you not only to choose to serve God, and to serve his Church and
his Cause in this most just defensivePage  47Warre, but to doe it with those
rare and remarkeable circumstances formerly mentioned in Ioshuas choise.

First, Let me perswade you to appeare more and more [ 1] publikely in this
Cause. There are many that thinke it fit onely for poore men that have nothing
to loose, to appeare openly in a good Cause, but as for those that have great
Estates, it becomes them to be wary and circumspect, and to seeke rather to save
their Estates then to hazard all. Such a one was Nicodemus that came to Christ 
by night, though afterwards he repented and amended, as you may reade, Iohn 7.
50, Such were those chiefe Rulers, Ioh. 12. 42, That beleeved in Christ, but
durst not confesse him so feare of the Pharisees, least they should be put out
of the Synagogue. And many such there are in our dayes. But a true Christian is 
so far from being hindred by his riches and greatnesse from appearing for God,* 
that he is glad that he hath riches and Honours to loose for God, he receives
joyfully the spoiling of his goods. He willingly parts with all for Christs
Cause. And if you aske him why he doth so, he will answer with Paulinus Nolanus,
Vt levius ascenderet scalam Iacobi, That he might goe the lighter to Heaven. He
saith as that famous Noble-man Hormisdasdid, who when he was deposed from all
his Honours because he would not forsake his Religion, and afterwards restored
to his Honours again, and then commanded by the King of Persia to renounce his
profession. Answered, Si propter ista me denegaturum Christum put as, ist a
denuo acoipe. If you thinke I will deny Christ for to keepe my Honours,* take
them all back againe. S. Austin in his Confessions relates an excellent Story of
one Victorinus a great man at Rome that had many great friends that were
Heathen, but it pleased God to convert him to the Christian Religion, and he
comes to one Simplicianus, and tells him secretly that he was a Christian.
Simplicianusanswers, Non credam, nec deputaboPage  48te inter Christianos, nisi 
in Ecclesiâ Christi te videro. I will not beleeve thee to be a Christian, till I
see you openly professe it in the Church. At first Victorinus derided his
answer, and said, Ergone parietes faciunt Christianum?Doe the walls make a
Christian? But afterwards remembring and often pondering that Text of our
Saviour, He that is ashamed of me before men,*I will be ashamed of him before my
Father, &c. he returnes to Simplicianus, and professeth himselfe openly in the 
Church to be a Christian. Let this Text of Christ alwayes sound in our eares, He
that is ashamed of me, &c. And that Text, Revel. 21. 8. where the fearefull are
put in the fore-front of those that shall goe to Hell, before murderers,
whoremongers and Idolaters, &c. And remember also the publikenesse of Ioshuas
choice.

[ 2] Secondly, Let me exhort you to goe on more and more resolutely in this
great Cause. Therefore my beloved bretheren be ye stedfast, unmoveable, alwayes 
abounding in the worke of the Lord, forasmuch as you know that your labour is
not in vaine in the Lord. It is not enough to doe the worke of the Lord, and to 
abound in it, but we must doe it stedfastly and unmoveably, stedfastly as a Tree
fastned in the ground, that is not removed though the winds blow never so much;
unmoveable as a Rock in the Sea, that stands fast though the Sea rageth and
roareth round about it. For there are so many, and so mighty Anakims and
Zanzummims that are your enemies, so many temptationsboth of the right hand and 
of the left, both flattering and frowning, fiery tryalls, and golden Apples. So 
many mountaines of opposition lying in your way, that unlesse you be indued with
this excellent grace of spirituall resolution, you will never be able to doe
God any service in thesetimes. But this admirable grace of divine fortitude and 
Christian resolution, will make you like a wall of brasse, to beate backe all
the arrowes of strong perswasion, that are shot against you. This is ArmourPage 
49of proofe, against all kind of temptations. This is as the ballast of a Ship,
to keepe you steddy in this great Cause, without which you will be 〈 in
non-Latin alphabet 〉,*men of double-minds unsetled and unstable in all your
wayes. This is like the Angel that rouled away the stone from before the doore
of the Sepulcher, this will inable you either to remove the great mountaines
that lye in your way,* or to stride over them. Excellent is the Story of
S.Basill. The Emperour sent to him to subscribe to the Arrian Heresie. The
Messenger at first gave him good language, and promised him great preferment if 
he would turne Arrian. To which Basill answered. Alas, these speeches are fit to
catch little children withall that looke after such things; but we that are
nourished and taught by the holy Scriptures, are readier to suffer a 1000.
deaths, then to suffer one syllable or title of the Scripture to be altered.The 
Messenger offended with his boldnesse, told him he was mad. He answered. Opto me
in aeternum sic delirare, I wish I were for ever thus mad! Here was a stout
Cedar. Such another was Luther, Vnus homo solus totius orbis impetum sustinuit, 
Luther alone opposed all the world. Such another was Nehemiah, who met with so
much opposition, that had he not bin steeled by a strong and obstinate
resolution, he could never have rebuilded the Temple, but would have sunke in
the midst of it. Such a one was David, that would not be hindered from fighting 
with Goliah though he met with many discouragements. The Lord make you such. It 
is resolution that will make youvaliant for the truth,* that will make
Martyrdome as pleasing as a bed of Roses, that will make you like men of fire,
and all that oppose you as stubble, that will make you say with that good
Martyr, Though we had as many lives as haires on our head, we would loose them
all rather then loose our Religion. The Lord fill your hearts with this grace!

Thirdly, I am to beseech you that you would indeavour [ 3]Page  50to approve
your selves more and more faithfull to this Cause. It is with us as it was with 
Nehemiah when he undertooke the great worke of rebuilding the Temple, he was
opposed by great men especially. The Nobles of Tekoahrefused to put their necks 
to the yoake of the Lord. This is an eternall brand upon them, Nehem. 3. 5. Many
of the Nobles of Iudah, did seeme to helpe Nehemiah, but they kept secret
correspondency with Tobiah, and tarried withNehemiah only to give private
intelligence to the enemy, and to weaken his hands from going on in the worke,
Neh. 6. 17. Thus it was in Nehemiah's dayes. And this is one of the miseries of 
Civill Warre above all other kinds of Warre: For there are alwayes some false
brethren, some Iudasses in civill Warre. But I beleeve better things of you. The
Lord make you more and more faithfull to his Cause! Remember what became of
Iudas for his treachery.

[ 4] Fourthly, Suffer me to put you in mind of the speedinesse of Joshuas
choice. Ioshua had not his Religion to choose, and therefore he did not demurre 
upon his choice. Me thinks I heare the whole Kingdome beseeching you greatly and
saying as the Ruler did to Christ in another case,*The Kingdome lieth at the
point of death, make haste, oh make haste to heale us. The whole Kingdome is on 
fire, make haste to quench the flames that our sinnes have kindled. Nothing will
destroy England more then delay.

[ 5] Fifthly, Let me perswade you to doe some extraordinary service for the
Kingdome that is now in extraordinary danger. Ioshuas choice was extraordinary. 
Though all Israel forsooke God, Ioshua was resolved to serve God alone. God hath
done extraordinary things for you, he hath advanced you above thousands in
outward mercies, hee hath done extraordinary things for this Cause which you
stand up for, he hath given us an extraordinary deliverance this day, and
therefore he expects extraordinary service fromPage  51you.* He lookes you
should say and doe as Esther; If I perish I perish. And let that Text I beseech 
you lye neare your hearts, and reade it againe and againe. Thinke not with your 
selves that you shall escape in the Kings house, more then all the Jewes, for if
you altogether hold your peace, enlargement and deliverance shall arise to the 
Jewes from another place, but you and your fathers houses shall be destroyed,
and who knoweth whether you are come to the Kingdome for such a time as this? He
lookes you should venture your selves as Ioseph of Arimathea did,* of whom it
is related, that he was a rich man and yet was not afraid to owne the cause of
Christ, when Christwas dead upon the Crosse, He went to Pilate and begged the
body of Iesus.* He expects you should be like Ebedmelech that hazarded his life 
to helpe Ieremiah out of prison, like to Noah who walked with God when all the
world walked with iniquity, and was like a sparke of fire in a Sea of water, and
yet continued his heate. Like to David,* who when Michal mocked him for dancing
before the Arke, answered, It is before the Lord, and I will yet be more vile
then thus, &c. When you are derided for hazarding lives and estates in this
cause, you must reply. It is for God and his Religion, I will yet be more vile
then thus. Oh that the Lord would give you a heart to study to doe some singular
thing for him!

Sixthly, You must doe all this, not onely in your own persons, [ 6] but you and 
your houses, you and your Tenants, you and all that depend upon you. For every
Master of a family stands accountable to God for his family as well as for
himselfe; For these publike relations, and subordinations of Master and servant,
Father and child, &c. are from Gods appointment, and are parts of our
Stewardship, for which we must give a severe account. And it is a certaine rule,
That man is not a good man, that is not good in all his relations. For there
are duties required of us by God in every relation (as Masters, as Fathers, as
Magistrates, as Parliament-men, &c.)Page  52The same God that requires us to
serve him as private persons, requires us to serve him in our relations, and
though thou beest never so carefull of thy duty as a private person, yet thou
mayest goe to Hell for neglecting thy duty as a Master, as a Magistrate, as a
Parliament-man. And although thou shouldest be good in one relation, yet if thou
doest not indeavour to be good in every relation, thou shalt never goe to
Heaven. For the same God that commands thee to serve him as a Master, commands
thee to serve him as a Parliament-man, &c. And he that keepes the whole Law, and
offends in one point is guilty of all.* Here is a Sea of matter offers it
selfe, and matter of great concernement for the regulating of Noble-mens
families, which are in many places rather Beth-avens then Bethels; houses of
iniquity rather then houses of God. But I must not launch into this Ocean; Onely
remember that in the New Testament, when the Master of the Family was
converted, all the family was baptized, and what God saith of Abraham, Gen. 18. 
19. and what David saith, Psal. 181. 2, 3, 6, 7. and what is said, Exod. 20. 11.
Thou and thy servant. Thus much for the Exhortations.

Now for Incouragement;

And there is great need to incourage Noble-men that set their faces to looke
after Christ, and to serve him after a strict and holy manner, and that venture 
all in this Cause, to goe on maugre all opposition. For we live in times wherein
we may take up that complaint of Salvian, Si quis ex nobilitate converti
ceperit ad Deum, statim honorem Nobilitatis amittit: Oh quantus est in populo
Christiano honor Christi, ubi Religio ignobilem facit! & mali coguntur esse
nobiles ne viles habeantur. If any of the Nobility begin to be converted to God,
presently they begin to loose (in the eye of the wicked) all the honour of
their Nobility. How little is the Name of Christ esteemed amongst thosePage 
53Christians where Religion makes a man ignoble, and men are compelled to be
wicked, that they may be accounted Noble. A true picture of our wicked times.
Suffer me therefore to offer unto you these following incouragements, as helpes 
against all the discouragements you meet withall in the zealous and resolute
prosecution of this great cause now in hand.

1. The cause you manage is an incouraging cause. It is the cause of God. And let
me say to you as Luther to Melancthon. If the cause be not Gods, why doe ye not
wholly desert it, but if it be Gods cause, why doe you not goe through with it.
This is a Dilemma that cannot be evaded. The glory of God is imbarked in the
same Ship in which this cause is in. And you may lawfully plead with God, as
Ioshua doth, Iosh. 7. 9. and as Moses doth, Numb. 14. 15, 16.

2. You have an incouraging God, me thinkes I heare God say to you as he doth to 
Ioshuah 1. 6. Be strong and of a good courage, &c. and verse 7. Onely be thou
strong and very couragious, &c. And verse 9. Have not I commanded thee, Be
strong and of a good courage, be not afraid, neither be thou dismaied, for the
Lord thy God is with thee, whithersoever thou goest. And as Ioshuah said to the 
people of Israel, Numb. 14. 7. So doth God to you.Feare not the people of the
Land, for they are bread for us, their defence is departed from them and the
Lord is with us, feare them not. And as Moses said, Exo. 14. 13, 14. So saith
God, though your enemies be as tall as theAnakims: though the red Sea be before 
you, and the Egyptians behind you, feare them not, for the Lord fights for you. 
The God whose cause you manage is infinite in power, wisdom and goodnesse, he
hath brought us into deeps, not to drowne us, but to wash away our spirituall
filthinesse; not to destroy us, but to manifest his power in our deliverance; he
will deliver us by weake meanes, and by contrary meanes, and he will make use
of the treachery of yourPage  54enemies to be a meanes to deliver you, as he
hath done this day. He will kill Goliah with his owne Sword, and hang Haman upon
his owne gallows. He will strike strait stroakes with crooked sticks; as he
made the treachery ofIosephs brethren to be a meanes to advance Ioseph, and the 
falsenesse of Judas to be a way to save all his elect children.

3. You have incouraging Promises, Exod. 23. 22, 23. Levit. 26. 6, 7, 8. Deut.
28. 7. 1 Sam. 25. 28. Isa. 41. 10, 11, 12, 13, 14, 15, 16, 17. Isa. 54. 17. A
Text common to all Gods people, because it is said to be the heritage of the
servants of the Lord. Here are six Texts like six pillars to undershore our
spirits from falling into discouragements. Cast your selves into the bosome of
these Promises.

4. You have incouraging examples. For we cannot be in a lower condition then
Ionah was, when he was in the Whales belly, tanquam vivus in sepulchro, and yet 
God commanded the Whale to deliver him safe upon the shoare. We cannot be in a
worser estate then Ieremy was when he was in the dungeon, and sanke in the mire 
so deepe, as that 30. men could hardly lift him up; or then Peter was when he
was ready to sinke: or then Moses when put in anArke of bull-rushes, &c. Or then
the children of Israel were in Babylon, who were like dry bones in the grave,
insomuch as Ezekiell himselfe could not tell whether they could live, or as
Peter when put in prison by Herod. And yet notwithstanding God sent a blackmore 
to deliver Ieremy. Iesus Christ reached out his hand to keepe Peter from
sinking. God sent Pharaohs daughter to preserve Moses: And Cyrus to deliver
Israel out of Babylon. And he sent his Angell to deliver Peter out of prison.
Indeed Peter himselfe did not believe it, no more did the Church that was
praying for him. God sent them a returne of prayers, while they were praying,
but they beleeved it not. And thus God hath often done for us. Comfort one
another with these examples, andPage  55carry this home for your everlasting
consolation. God never suffers his children to meet with a huge unremoveable
difficulty, like the stone before the doore of the Sepulcher, but he sends some 
Angell or other to remove it away.

5. You have an incouraging Captaine, even the Lord Jesus, who is the great
Peace-maker, Who is our peace when the Assyrian is in the Land, Micah 7. 9. He
hath taken downe the partition wall, he hath made our peace with God. Let the
deepes of our civill warre call upon the deepes of peace that are in Christ. Let
us beseech the great Peace-maker to take downe the great partition wall
betweene King and Parliament, to make Father and Sonne of one mind. If Christ
makes the peace, it must needs be good. Jesus Christ came into the world, when
the Jewes were in the saddest condition, in the depth of slavery (for the
Scepter was departed from Iudah) and in the depth of divisions, for they had so 
many severall Sects, as they could hardly tell what Religion they were off. In
this sad condition Shiloh came. Let us beseech Jesus Christ to come into England
in this low estate, and to bring peace with him, even that Christ who descended
into the lowest parts of the Earth for our sakes, and whose love is a depth
that cannot be fathomed, Ephes. 3. 17, 18. The deepes of our misery call upon
the depth of his love and mercy, that God for Christ sake would pardon our
abysse of sinnes both personall and nationall, and bring us out of our abysse of
miseries, both personall and nationall.

6. You have incouraging company, you have the Lord of Hosts to accompany you,
and I may say without the least degree of uncharitablenes, you have the major
part of Gods people on your side.

7. You have incouraging weapons, prayers and teares, fasting and humiliation. As
Ambrose spake to Austins mother by way of incouragement. That a Sonne of so
many teares could not miscarry. So may I say and I hope proove a truePage 
56Prophet, That a Nation of so many prayers and teares shall not be destroyed,
God never yet destroyed a Nation, wherein there were so many of his children
praying, fasting, humbling themselves, and especially at such a time, when they 
are entring into a solemne Covenant of reforming their lives (as now we are) if 
they indeavour to doe these things with all their heart and soule.

8. You have incouraging threatnings against the enemies of Gods Church. God hath
threatned, Zach. 12. 2, 3, 6. to make Jerusalem a cup of poyson, and all that
offer to swallow Ierusalem shall be poysoned with it, to makeJerusalem a
burdensome stone, and all that thinke to crush Ierusalem shall be crushed by
Jerusalem; to make him like a fire, and all his enemies like wood to be devoured
by him. God hath threatned concerning the plots of your enemies, Psalm. 64. 5, 
6, 7, 8, 9, 10. This Scripture is this day fulfilled in your eares. The Lord
give us grace to declare his works, and wisely to consider of his doings. God
hath likewise accomplished those two rare Scriptures,Psal. 7. 14, 15, 16, 17.
Psal. 9. 15, 16. Let us adde our part, Let us praise the Lord according to his
righteousnesse, let us sing praise to the name of the Lord most high, Higgaion, 
Selah.

9. You have the incouraging providence of God. The great and wise God, who is
our Father, hath from all eternity decreed what shall be the issue of these
warrs. There is nothing done in the lower House of Parliament upon earth, but
what is decreed in the higher House of Parliament in Heaven. All the lesser
wheeles are ordered and over-ruled by the upper wheeles. An excellent Story of a
Young-man that was at Sea in a mighty tempest, and when all the passengers were
at their wits end for feare, he onely was merry, and when he was ask'd the
reason of his mirth; he answered, That the Pilot of the Ship was his Father, and
he knew his Father would have a care of him. Our heavenly Father is our Pilot, 
hePage  57sits at the sterne, and though the Ship of the Kingdome be ready to
finke, yet be of good comfort,*Our Pilot will have a care of us. Are not five
sparrowes (saith Christ) sold for two farthings, and not one of them is
forgotten before God. One sparrow is not worth halfe a farthing: You shall not
have halfe a farthings worth of harme, more then God hath from all eternity
decreed. God hath all ourenemies in a chaine. And if a child saw a Lion or a
Beare in his deare Fathers hand chained, so as he might be secure his Father
could keepe the chaine from being burst, he would not be afraid. And this we are
sure God can doe. A 1000000. Cyphars stand for nothing, unlesse a figure be
joyned to them. All men and devils are but cyphars without God. An hoast of men 
is nothing without the Lord of hoast. The devill cannot goe beyond his tedder.

Ob.* But God permits the enemy to exercise great cruelty upon his own people,
and to take away the lives of his choisest servants, witnes the Noble Lord
Brooke, and now lately that worthy Gentleman M. Hampden.

Answ. 1. Let us not be troubled that God permits our enemies to doe us so much
hurt, but rather be comforted that they can doe nothing, but what our wise and
most loving God permits, and fore-decrees for the good of his children.

2. I answer with our blessed Saviour. Feare not them that can but kill the body,
and after that can do no more. It is no great matter (in Christs opinion) to
have the body killed. The body is but the Cabinet, the Iewell is the soule. And 
if the Iewell be safe in Heaven, no great matter to have the Cabinet broken. It 
is said of King Iosiah, that he should goe to his grave in peace, and yet he
died in a battell. He that dyeth with the peace of a good conscience, dieth in
peace, though he be killed in a battell. Blessed is the man that breaths out his
last breath in doing God service. He that dies fighting the Lords battels dies 
a Martyr. An excellent thing for a Minister toPage  58die preaching, and a
souldier die fighting. It is but winking with our eyes (as the Martyr said) and 
we are presently in Heaven. Blessed and twice blessed are those that die in the 
Lord, and for the Lord.

3. God many times takes away his choisest servants, because we idolize them too 
much, as he did the King of Sweden. And also because he would teach us to trust 
only to his helpe, who will deliver us by weake instruments, when he takes away 
strong and able Instruments, that he may have all the glory.

Lastly, You have incouraging experiments. And surely if any Nation under Heaven 
may reason from experience, and rely upon experiences this Nation may. God hath 
delivered us from the Beare and the Lion, from theSpanish navy in Eighty eight, 
and since from the Gun-pouder Treason, from Civill warres betweene Scotland and 
England. And when there was a designe to bring the Army up against London, God
did then deliver us. And when we were in the valley of the red horse (as it is
called) neare Edge-hill, where the Enemy thought to have cast us downe the Hill,
as the Iewes would have served Christ, then God did also deliverus. And for
this cause we are here this Day, to praise God for a wonderfull and miraculous
Deliverance. And therefore wee may confidently say with the Apostle, 2 Corinth. 
1. 10. Who delivered us this day from so great a death and doth deliver, in whom
wee trust that he will yet deliver us. It is observable that when Moses went up
to the Mount to pray, hee tooke the Rod of God in his hand. The reason is
given, because, by that Rod God had formerly done wonderfull things for his
people; and the very sight of that Rod did incourage Moses to trust in God from 
the experience of his former goodnesse. Let us never goe to our prayers, but let
us carry the Rod of God in our hand andPage  59heart. I meane the solemne and
serious contemplation of this dayes Deliverance, and of Gods former wonderfull
goodnesse, and let us say with the Apostle, 2 Tim. 4. 17, 18. Notwithstanding
the Lord stood with me and strengthned me, &c. and I was delivered out of the
mouth of the Lion. And the Lord shall deliver me from every evill worke, and
will preserve me unto his heavenly Kingdome; to whom be glory for ever and ever.
Amen. Amen.

FINIS.