WHen this solemne taske of sacred du­tie was lately put vpon mee by the hand of publike Authoritie, (which I haue reason much to [Page 2] respect) though the lets both publike and priuate which did wrestle with mee in the Worke, were neyther few, nor weake; yet perceiuing that my calling hereunto was not vncomforta­ble, I resolued with Christian confidence herein to cast my selfe wholly vpon the helpe of Heauen, both for Theame, Me­thode, and Matter, that in some measure might be sutable to the occasion, and to this solemne As­sembly.

Wherein notwithstanding, I doe humbly craue of all sorts a friendly, both construction, and acceptation of that plaine pro­uision of holy Truth, which by Gods assistance, I shall deliuer vnto you out of this sacred and sweet Oracle; within the limits whereof lye two grand Con­clusions: [Page 3] One of admirable and [...]ndlesse comfort to the Godly; The parts and Resolu­tion of the Text. [...]he other of no lesse horrour and [...]onfusion to all the world of the wicked. The former of these is deliuered in forme of a Promise: [...]he latter of a Threatning. In both we are to consider the Per­sons and the Thing. In the former [...]he Person promising [the Lord] and the parties to whom the promise is made [the Godly] Then the thing promised, [which is Deli­uerance] which is amplified and made lightsome. First, by the cause thereof [the knowledge of God,] [the Lord knoweth] and se­condly, by the kinde of deliue­rance [out of tentation.] So then wee haue in the former passage, First, the Authour of this benefit, the Lord. Secondly, the Efficient cause and ground thereof, his [Page 4] knowledge, [The Lord knoweth.] Thirdly, the benefit it selfe, [De­liuerance.] Fourthly, the Obiect, or parties vpon whom the bene­fit is conferred [the godly.] And lastly, the kind of the benefit be­stowed [deliuerance out of tenta­tion.] The resolution of the other part of this Sentence agreeth with this in effect; And thus much of the Methode plainely and briefly.

Now, although I know that the Learned amongst you, can­not necessarily expect any ob­seruations touching matter of Inference, Reference, Connexi­on, or Dependance that should lye betweene this Period and the Premises, seeing in the originall there is neyther Relatiue, Illa­tiue, nor Copulatiue particle to be found: yet because indeed it [Page 5] is so, I will say that this Sentence is the Conclusion of a former In­duction, and so both in Nature, and Art, doth depend vpon the Premises. Which thing, further to manifest, let vs make some short Suruey of that which went before in this Chap. where you shall find that the holy Apostle hauing in the end of the former Chapter set forth the certainetie, and dignitie of the Doctrine of of the Gospell, both from the Au­thour thereof, and from the agree­ment that it hath with the Wri­tings of the Prophets, doth vpon this occasion, in the beginning of this Chapter tell the Church (as Christ himselfe did, Matth. 24. and Paul, 1. Tim. 4.) That in these last times there should arise ma­ny False-Prophets, and False-Teachers, that should bring in [Page 6] [...]. damnable Heresies, (in effect) to the denying of the Lord that bought them; and (yet) that many should follow their damnable wayes: by whom the way of Truth should be ill-spoken of, &c. And that they through cursed couetousnesse and base Multos fore eorum sectatores. [...]. flatterie should make Quàm vera & viua est haec Romani Cleri descriptio: Beza. marchandize of Soules. For all which their wickednes (saith Saint Peter) they shall bring vp­on themselues [...]. swift destructi­on, which destruction hee doth not onely denounce against them by the Spirit of Prophecie, as it were by diuine Diuination; but also prooueth it by Theolo­gicall demonstration: namely, by an Induction of sundry particu­lars of Gods Iustice inflicted vp­on, both Angels, and Men, which formerly had sinned against the Lord. For (sayth the Apostle) [Page 7] if God did not spare the Angels which sinned, nor the olde World, [...]or Sodome and Gomorrha, ney­ [...]her will he spare these, &c. In­deed this Consequence is wanting [...]n the Greeke, but by a Ellipsis conse­quent. [...]. Figure frequent in Holy Scripture, is to bee vnderstood necessarily, and supplyed, as it is in the margent. [...].

Now, besides this Induction of particulars, the Apostle for further proofe of their vndoub­ted punishment, doth vse two strong Arguments to euince the same; 1 the one taken from the e­quitie and A pari. identitie of Diuine Iustice, which is euer the same, when the case is alike. 2 The other Argument is taken from the A maiori. greater to the lesse, if wee re­spect the excellencie of Angels aboue men. This done; the A­postle to these instances of Di­uine [Page 8] Iustice, addeth (as a Corallary of comfort to Gods Elect,) two famous Examples of speciall mercie from God, shewed in the preseruation of Noah and Lot, verses 5.6.7.8. From all which Monuments of Diuine Iustice, and Mercie, Saint Peter inferreth this Conclusion, and Diuine Apho­risme, The Lord knoweth to deliuer the godly, &c. and to reserue the wicked to, &c. And thus much of the Series oratio­nis & argumen­torum. thread of speech, con­sequence of matter, and depen­dance of this sacred Conclusion, inferred vpon that which went before in this Chapter.

Now let vs come to make some vse of the Apostles order, and kinde of confirmation. It is by an inartificiall Syllogisme commonly called Inductio est argumentatio à pluribus parti­cularibus ad v­niuersale, quasi à partibus ad to­tum progressio, &c. Induction, or Enumeration of Particulars to in­force [Page 9] a generall truth of that kind: as for example, if a man by this kind of reasoning would proue Iustification by faith against a Papist; let him doe it by an In­duction of Particulars, and say; Heb. 11. A­bel was iustified by Faith, so was Enoch, Noah, Abraham, Isaac, Ia­cob, Moses, &c. Neyther can you find the Nec in caeteris contrarium, est videre: ergo, &c. contrary in any of the Saints of God, Therefore, whosoe­uer is iustified, is iustified by Faith.

One Instance more, against the confident sinner his vaine hope of Saluation. As if you would prooue, that without true repen­tance he cannot be saued; argue thus, by an Induction of particu­lars, and say; that neyther Dauid, nor Peter, nor Zacheus, nor Mary Magdalen, nor Paul, nor the In­cestuous Corinthian, without true repentance could be saued, ney­ther [Page 10] is the contrarie to be found in the Booke of God: therefore without true repentance no man can be saued.

Loe, this is a sure and sancti­fied kind of reasoning, in cases of Religion; and is both Logi­call and Theologicall, I meane, both Naturall, and Spirituall, Humane, and Diuine; fit both for Learned, and Vnlearned to vse for their Instruction, Conui­ction, Confirmation, Consolati­on, &c. And for this cause also among other ends, (as I beleeue) it hath pleased God in his singu­lar wisdome and mercie to leau [...] vpon Record in his Holy Word so many examples of both good and bad; and of their different estates and ends.

And so let vs now proceede from the Apostle his Order and [Page 11] Inference, modestly to surueigh and search his Euidence, touching the Safe-conduct and Protection of all the godly, in the middest of all straits, dangers, tryalls, temp­tations, euils, and enemies, vntill such time as they bee safely arri­ued in the Kingdome of Heauen.

The warrant and Euidence that the Apostle here sheweth for it, is this, [That the Lord doth know how to deliuer his, &c.] Out of which wordes I purpose (though sparingly, as I passe through them) to giue you in the first place, some Grammati­call and Punctuall Obseruations; (yet not to shew my selfe; that vanitie were too light for the grauitie of a Diuine, that know­eth himselfe and his seruice to be subiect to a strict Triall before Gods Tribunall, but) to shew you [Page 12] in part what hidden Mysteries of Diuinitie lye folded vp, not onely in compleat Sentences, but also in the single words of Sacred Writ. In the next place you shall haue such Positions, and Obser­uations, both for Doctrine, Du­tie and Comfort, as I can collect fitly, out of this heauenly Ora­cle.

I find in the Booke of GOD, that the word (Lord) when it is applyed vnto God indefinitely, is to bee taken two-wayes; that is to say, sometimes [...]. Essentially, and sometimes [...]. Possessiuely. For the former, Acts 2.39. The pro­mise is made to you (sayth the A­postle Peter to the Iewes) and to your children, and to all that are a farre off, euen to as many as the Lord our God shall call. For the latter, read Matth. 11.25. I thanke [Page 13] thee (or as the Greeke word is, I confesse vnto thee) O Father, [...]. Lord of Heauen and Earth, &c. Possessiuely taken. So likewise, the Greeke word [...], [Lord] may (I suppose) admit a two-fold deriuation, videlicet, it may come eyther of the Verbe [...], or the Nowne [...], the former signify­ing to be the first [...], Ens aeternum. Essence, the o­ther the first Ens Entium, [...]. Authour; and so may paralell that essentiall name of God, Iehouah] who is an infi­nite and vnsearchable Selfe-being Essence, eternall, euerlasting, and vnchangeable, giuing being and beginning to all things, &c. Or else it may come of [...], and so should intimate the possessing and gouerning of all things, as absolute Lord, Owner, and Commander of them: and so it answereth to the Hebrew word [Page 14] Bagnal, Hos. 2. [...], of-him­selfe-Lord, simply and absolute­ly, as he alone that hath absolute and vniuersall power, in, and o­uer all things, causes, and per­sons whatsoeuer, wheresoeuer.

And this of the deriuation, & sense of the first word (Lord) taken either essentially or posses­siuely: here you may safely take it in both senses, without re­straint to either.

The doctrine, and duties to be deriued from hence, I deferre, vn­till I haue spoken of the Etymo­logie of the next word, and then will I prosecute them together ioyntly and seuerally. It follow­eth in the Text, The Lord know­eth, &c.] The greeke word is [...], of [...]] which answereth to the hebrew word Iadang] [...] which (as Scholers know) doth signifie to [Page 15] be much, and long acquainted with the thing which we know; as here now to import thus much, Longo vsu exer­citatus & in li­berandis pijs, & in puniendis sce­leratis, Beza. That the Lord hath beene long time exercised and accustomed with the both deliuering and preser­uing of the godly; and with punish­ing the wicked. And in this very sense, and in the like subiect doth the holy Prophet, Psal 1. v. 6. vse the same word; where hauing shewed the different conditions, estate, and end of the good and bad, he concludeth with this in­timation: for the Lord knoweth the way of the righteous, and the way of the wicked, &c. Ki-iodeang Iehouah derec tsaddikim vederecreschagnim tobedh.]

The greeke tongue seemeth to distinguish the three kindes of common knowledge, sensual, ra­tional, and artificial, I meane, of [Page 16] Sense, of Reason, and of Art, by three seuerall words, [...]: but [...], of [...], outstrips them all, and addeth vnto the three former a fourth kinde of knowledge, namely, experimen­tall. In which kinde it may be, that the holy Angels themselues increase in knowledge, experi­mentally.

But howsoeuer the rules goe with Creatures, and with their knowledge; I am sure that it go­eth far otherwise with the Crea­tor, whose knowledge is (as him­selfe) infinite, and vnsearchable. Insomuch as, me thinkes, I heare the holy Apostle here proclay­ming openly, that there is nothing so darke, deepe, or difficult, so large and manifold, which hath beene, is, or can be hid from the ancient, perfect, and plenarie knowledge of the Lord [Page 17] God, with whom we haue to doe, &c. [...], Heb. 4. Moreouer, finding the verb here vsed, to be put in the tense and time past (for punie Scholers know, that it is [...]) and therfore should be read [The Lord hath known] it sheweth that this knowledge of GOD our Lord is from euerlasting, to euer­lasting; no time past, present, or to come, cā determine his know­ledge, but it farre farre excee­deth all terme of time.

Now from all these punctuall impressions of this word of truth, let me collect, & giue vnto you some weak definition of the knowledge of God, thus: The knowledge of God is that, by which the Lord our God in one eternall, & ineffable act of infinite vnderstan­ding, doth distinctly and perfectly know all things, persons, causes, times [Page 18] and occurrences, which haue beene, are, or shall be more and lesse, first and last, together with all their sub­stances, quantities, qualities, inclina­tions, motions, actions, and ends; and this, not by certayne degrees, and passages, nor by obseruations, and notions abstracted, and taken from the things themselues (as Men and Angels may know things:) Nil Creatoris aut lateat cog­nitionem, aut effugiat potesta­tem. Aug. but es­sentially, of, in, and from himselfe, absolutely, simply, and all at once.

To which his absolute diuine knowledge of all things is ioyned his infinite Act of will, whereby God willeth them freely, iustly, eternally, and vnchangeably; and according to the same doth effectually, precisely, punctual­ly, and fully performe the same his knowledge and will in all things euermore: & consequent­ly and by name in these two [Page 19] mayne parts of his most holy Will, and decree of preseruing and deliuering his faithful-ones, the godly; and of reseruing the wicked to the day of iudgment, to be punished, as here in our Text is proclaymed.

And if here we may be bold to take in that ancient and or­thodoxe principle in diuinitie, That all the essentiall attributes of God (whereof his knowledge is one) doe agree, Attributa Dei essentialia, pro­pter [...], singulis diuinitatis Per­sonis competunt. and equally be­long to all the persons of the ho­ly Trinitie; then it must needes follow that this is truly testified of God the Father, of God the Sonne, and of God the holy Ghost, that they equally, and ioyntly, seuerally, infallibly and eternally doe know (with which knowledge is ioyned Will, Power, and Effect) how to deliuer the [Page 20] godly out of, &c. Oh sweet, oh precious, oh sauing knowledge of the glorious Godhead in Tri­nitie & Vnitie thus concurring, thus co-working for the Elects well-fare! Now then to this ho­ly God, and soueraigne Lord, Father, Sonne, and holy Ghost, one and the same God in nature, and number, God ouer all, bles­sed for euer, be all all honor, glo­rie, faith, loue, feare, obedience, & praise yeelded by vs, by ours, and by all his redeemed, eternal­ly. Amen, Amen, Amen.

To this truth doe the holy Prophets & Apostles beare wit­nesse, Reade Gen. 6.5. Psal. 104. throughout, and Psal. 145. &c. But most pregnant for this pur­pose is that place Act. 15. [...], &c. v. 18. where the Apostle Iames auouch­eth, that all the workes of God [Page 21] are knowne to him from the be­ginning. And as knowne, so like­wise are they ordered. For saith our Apostle, 1. Cor. 12.6. It is he that worketh all in all things, Tripliciter ope­ratur Deus, [...], Suidas. [ [...].] The anomie, disorder, and euill of the action God permitteth; the action it self God ordereth. In good creatures God worketh his will not onely by them, but also in them; as in Dauid, &c. In the rest, not in them, yet by them: as in Iudas, &c.

Let vs now at length come to make some vse (by way of posi­tion and obseruation) both of the absolute soueraigntie of our God, as he is Lord; and also of his infinite knowledge, and pro­uidence, which (as Salomon saith) doth equally reach vnto all things, [...]. e­uen to euery haire of euery head, [Page 22] and to euery bird of euery fea­ther, Matth. 10. & cap. 6.

And sith the Apostle 2. Tim. 3.16. affirmeth, that the right vse of all holy truth is to teach, to im­proue, to correct, & instruct in righ­teousnesse] we will haue some eye vnto the same in our applicatiō.

And first, forasmuch as the Lord Iehouah, who, properly to speake, is Lord onely, doth of right (as you haue heard) chal­lenge to himselfe full, absolute, and vniuersall Power in, and o­uer all things, persons, &c. let vs all learne alwayes, and in euery estate, thus to acknowledge him to be our Lord and our God; yea, let the greatest Lords, and highest Powers vpon earth ac­knowledge, that their places, & power are of & from this Lord, and being deriued from him, are [Page 23] dependant vpon him, limitted by him, and subiect vnto him; and consequently, that they must bee countable vnto him in a most strict account. For sayth King Salomon: Sap. cap. 6.3. The rule is giuen you of the Lord, and your Power by the most High, which will trie your workes, and search out your imagi­nations, &c. Turne not therfore your power and places of emi­nencie into carnall Pompe, or priuate gaine, much lesse into personall reuenge and cruel op­pression; but with holy Dauid sing Mercie and Iudgement to the Lord, &c. Psal. 101. For you exercise but a Ministerie of Iustice, and Mer­cie, vnder his holy Maiestie; and not any absolute, dissolute, law­lesse Authoritie, which is little better then plaine tyrannie.

Secondly, seeing this high [Page 24] and holy Lord of heauen and earth, giueth this subordinate Power to men; let vs, and all, learne to obey them in the Lord that doe command and rule ouer vs in the Lord, Rom. 13.1.2.3. &c. and that for Conscience sake.

Thirdly, let vs all from hence learne, that we are not our own, nor any thing that we haue, is absolutely ours, but the Lords; and therefore, that our selues, and all that wee haue, ought to beat his command in all things, times & estates, and so to make all serue for his honour and glo­rie, cheerefully, conscionably, constantly.

Fourthly, sith we are all [...]. fel­low-seruants vnder one and the same Soueraigne Lord and Ma­ster, howsoeuer otherwise wee differ in place, and partes, office, [Page 25] and administration; yet let no man lift vp his heart aboue that which is meet, but in loue learne to serue, helpe, and honour one another in the Lord, as becom­meth fellow-seruants, that are equally interessed in the Title and honour of the heauenly In­heritance. Rom. 8.17. [...].

Lastly, let vs (with these heads of duetie) consider our dignitie, and safetie vnder the Shield, and sauing Power of this our Soue­raigne Lord and God, and com­fort our selues in the same, vn­der all the basenesse of our out­ward estate, and contempt of the world: also vnder the enmi­tie and hostilitie of Sathan and of sinners, of Pope, or Papist: and sing we a sweete and sacred Requiem, and Al-hayle to our blessed King, Queene, Prince, [Page 26] State, our selues and ours, so long as GOD is our Lord, and wee continue his faithfull ser­uants in Iesus Christ. Care and feare be remoued from vs: and let heauenly comfort and confi­dence accompanie vs, vntill we haue finished our course in the faith & seruice of the Lord our God, euen of this Lord that knoweth how to deliuer all his from euill, and to bring them to neuer-ending Honour.

And thus may wee profit by the knowledge and faith of this point, that God is the Lord, our Lord, absolute in Power, glori­ous in praises, doing wonders; wonders (I say) for his seruants safetie, as appeareth in vs this day. Oh how blessed are the people whose God is the Lord Iehouah, euen the people whom he hath chosen for [Page 27] his Inheritance, Psa. 33. So much of the first word in our Text. Now let vs come to make some vse of the next head of doctrine, touching the knowledge of this Lord, [The Lord knoweth.] The Atheist beleeueth not the truth of this Text; but saith, Is there any such knowledge in the Al­mightie? Others hold the Pay­nims principle, that tho God knoweth all, yet say, Non vacat Ioui, &c. The Lord hath no lei­sure to attend vpon euery trifle; which one thus well answereth, That as God vouchsafed to create the least and basest things: Sicut non dede­cuit Deum infi­ma creare, sic nec creata cu­rare. so hee disdaineth not to regard, and order the same.

The common sort of Christi­ans will bee brought to yeelde (perhaps) that the Lord vnder­standeth and knoweth all, and [Page 28] potentially is able to doe what hee will: but hardly can bee brought to confesse a particular and practike knowledge in God, which extendeth it selfe to all and euery least creature, & thing whatsoeuer vnder heauen, in heauen. Yet must euen this also be beleeued, or else this Truth of doctrine (which is the ground of our hope and safetie) is violated. Finally, the weake Christian, which yet is not wholly voide of faith in God, not duely pon­dering this point of holy truth, seeing the prosperity of the wic­ked, and the affliction of the good, doth thereupon conceiue amisse of the Lord his gouerne­ment and knowledge of things here below; and so also becom­meth impatient, and heartlesse, to his owne great hurt, and the [Page 29] offence of Heauen. All these must learne to know and beleeue (if they will bee saued) that in God our Lord, assuredly there is an eternall, absolute, and infal­lible knowledge of all things whatsoeuer; together with wise­dome, will, and power to rule, order, and dispose of them ac­cordingly, vntill euery thing be brought to that period and end which he hath appointed for his owne glory, the saluation of the Elect, and ruine of the Repro­bate rout. For the holy Word of [...]he Lord doth here witnesse the same, and his holy workes doe confirme it abundantly.

Now, the meditation of all that herein hath beene said, and truely taught out of these two words ioyned together, The Lord knoweth] referred to both the [Page 30] parts of this Prophecy, as the same ought to be, might (me thinkes) strike a strange terrour into the soule of any sinner, (which is not too too forlone, and harde­ned in sinne) when he shal come to himselfe, and consider that hee hath sinned against a Lord,

First, of infinite knowledge, which perfectly knoweth the number and nature of all his sinnes whatsoeuer.

Secondly, of infinite Iustice, and therefore cannot let escape the least particular sinne which he was euer guiltie of, originally, or personally; vnlesse hee find mercie in the Mediatour, vpon his true repentance, and faith­full conuersion from the power of Satan, to the liuing Lord, and from the disobedience of the wicked, to the wisedome of the iust, &c.

Thirdly, of infinite power also, and authoritie to cast both soule and bodie into Hell-fire, per­petually, vnrecouerably.

And lastly, of infinite Eterni­tie, to giue the impenitent sinner eternitie in that vnspeakeable miserie.

Oh, consider this, all that for­get God, together with his vn­speakeable knowledge, power and iustice! Make vp your peace with GOD in time; in time (I say) lest he teare you in pieces, and there bee none to deliuer you out of his hand; that knoweth how to re­serue (not preserue) the wicked to Iudgement, to be punished eternally.

Moreouer, let me tell you (as I verily beleeue) that the igno­rance, vnbeliefe, or obliuion of this holy Truth, that GOD knoweth absolutely all things, [Page 32] euen all secrets of all mens mindes, and manners; and that hee hath absolute power in and ouer all, as the Lord of Lords; the ignorance, I say, and vnbe­liefe of this truth is the maine cause, and root of all Atheisme, Prophanenesse, Hypocrisie, Neutra­litie, and (to come neerer the point in hand) of all sinnefull feare, and despaire in dangers and distresse; also of carnall con­fidence, sinnefull securitie, and shifting by corrupt courses, to helpe our selues in time of need: also of all base, grosse and weake conceits of God, and of his go­uernment: and finally of all im­patiencie, murmuring, &c. vn­der affliction.

Whereas on the contrarie, the sound and sanctified know­ledge of GODS infinite power [Page 33] and wisdome to performe what­soeuer he will, and hath reuealed in his Word, will helpe to afford all good Christians vnspeakea­ble animation, affiance, loue, awe, peace, patience, constancy, and comfort to cast all their cares, and burthen vpon the Lord (as hee hath commanded) and so to rest in peace and sacred securitie, &c.

Finally, (that I may grow to an end in the application of this first part of the Text,) seeing the Lord bringeth his iudgements to light euery morning, as his holy Word doth witnesse (in his knowledge and power perfor­ming the same) let vs learne hence-forth to make due and daily obseruation thereof; that wee may say, as Thusidides did in another case; I haue experience [Page 34] of this and that Truth of God, [...]. ful­filled eyther in mercie or iustice: & so ioyne experimentall know­ledge and faith with literall and spirituall. How many Christians continue weake in faith and pa­tience! &c. because they bee wanting this way to God in du­tie (for God hath so done his mar­uailous workes, that they ought to be had in remembrance) and to them­selues in wisedome.

Neglect not then this helpe of holinesse, if you would grow vp faster in all holy feare, faith, loue, and obedience, &c. Learne also this lesson of all the wise-hear­ted Patriarchs, Prophets, and Prin­ces of the Lord his people; 1. Sam. 17.37. specially of holy Dauid, Psal. 48.7. &c. in his blessed Booke of Psalmes.

And so let vs proceede in the Text to the next word [Deliuer] [Page 35] The Lord knoweth to deliuer.] This is one singular effect of the fore­said Cause, [Deliuerance to the god­ly.] The knowledge of God is neyther idle, nor vnfruitfull; but operatiue, and effectuall: and that vnto these two ends princi­pally, so farre forth as it concer­neth Man: namely, to saue the godly, and to wrecke the wic­ked. And of these, because the saluation of the iust is of special consequence for the glorie of Gods sauing power, and Fatherly Prouidence, therefore it is here set in the first place, and hath the preeminence. And a singular President (mee thinkes) it is of good Gouernment, and of the right vse of all that knowledge, and power wherewith the Lord hath furnished vs, or any of vs, whether we be Magistrates, Mi­nisters, [Page 36] or Masters of Families. In the extent of mercie and iu­stice, First, to bee guided by knowledge, euen by Diuine knowlege and vnderstanding of Gods will: Secondly, to limit it by the power and place which wee hold in charge: Thirdly, specially, and aboue the rest, to doe good to the good, to pre­serue and deliuer the Iust, so sa­uing them that should be saued in the first place. Let Noah bee first shipped in safetie in GODS Arke, before the flouds of Iu­stice ouerflow the World. And let Lot be gone from Sodome (y [...] Angels of the Lord) before yo [...] fire the place of his Repose.

Consider what I haue sayd and the Lord giue you vnder­standing in all things to doe his will. And thus much briefely o [...] [Page 37] the connexion of the effect with the cause, and of the Apostles order in putting the safety of the Saints in the first place, and pas­sage of Gods most holy Gouern­ment. Againe, further obserue here with me, that the Lord our God taketh the ground of his doing good to his seruants, euen [...]rom his owne eternall, and vn­changeable knowledge, wil, and goodnesse; which worketh free­ [...]y of it selfe, and from it selfe, all the effects of mercie, and salua­ [...]ion promised to his Saints.

Let then our helpe also, and seruice which wee yeeld to the people of God in our places, not be base, inforced, mercinarie, or any way corrupt at the root; but [...]ngenuous, free, and faithfull; that so we may (in our measure) become merciful and iust, as our [Page 38] heauenly Father is to vs.

The Text followeth, [The Lord knoweth to deliuer.]

The word here vsed, doth properly signifie to take by force, [...], h. e. Eripere. [...]. and to deliuer with strong hand: as if the Apostle should tell all the godly, that otherwise all euils and enemies, dangers & distresses would hold them, euen with might & main in durance, and in bondage, videlicet, if the Lord should not step forth with force to rescue, and deliuer them out of all: as of old he deliuered his beloued Israel.

By this then wee are aduerti­sed of many things, worthy on consideration. As first, to se [...] what is the naturall properti [...] and practice of euill things, and persons, yea, and of their fathe [...] the Deuill, as Christ our LORD [Page 39] speaketh, Iohn 8. namely, to in­cline to hurt, and to hold vnder the bondage of affliction, di­stresse, and death, all the godly, euen the good and faithfull ser­uants of the Lord; and hereunto will bend all their strength of wit, will, power, &c. Insomuch as the Lord our good GOD is faine to arme himselfe with power, euen with a strong hand and stretched out arme (often­times) to deliuer them; accor­ding to that which is written in the Psalme, 37. Psal. 37. The Saluation of the righteous commeth of the Lord, who is also their strength in the [...]ime of trouble.

Secondly, and consequently, being hereby admonished to ap­prehend on the one side our per­petuall danger, and on the other side our ignorance to discerne, [Page 40] and weakenesse to decline the same, wee must learne to walke the more wisely, and circum­spectly, to stand vpon our Gard, to keepe Sentinell, and continuall watch, to arme our selues, as the holy Word forewarneth in the fifth and sixth Chapters of the Epistle to the Ephesians: And fi­nally, in humilitie, faith, feeling, and true thankefulnesse to pro­fesse, and say with the Psalmist, All our helpe, hope, comfort, and sal­uation standeth in the name, know­ledge, mercie, power, and goodnesse of the Lord our God, the God of our strength, hope and happinesse; which hath made, and doth rule both heauen and earth. Lastly, we are herein taught, that there is no strength, power, or wisedome against the Lord, or against his Seruants safetie. My Father is [Page 41] stronger then all, and no man can [...]ake out of his hand, sayth our blessed Sauiour, Iohn 10. And [...]he Apostle sayth, That the weak­ [...]esse of God is stronger then men:] [...]ea then all men and Deuils. Care and feare away then with Gods Elect. [...].] For the Lord, euen our Lord, knoweth [...]ow with force to crush our [...]oes, that otherwise would cruel­ [...]y crucifie vs & al our comforts, [...]nd that, no lesse outragiously [...]hen the Iewes did Iesus our Lord; [...]r then the Iesuites and Papists [...]f the Romish List would haue [...]one our deare and dread So­ [...]eraigne, &c. as you shall [...]eare more at large anon in the [...]ast place, and passage of our Sermon.

It followeth in the Text [The [Page 42] Lord hath knowne to deliuer the godly.] The state of the case in hand (you see) concerneth them that are godly; all them: none else. Impietie hath no part in Gods protection heere promi­sed: the vngodly person is seque­stred from this saluation. The word here vsed is [...], which commeth of [...], colere, which doth signifie both to haue one in high estimation and honour, and also to affect and loue in speciall maner and measure. Of this roote and primitiue [...] ▪ commeth [...], and the nownes [...], in English one truely re­ligious, another irreligious, a third superstitious. And to these three sortes you may re­duce all that liue in the visible Church: but the Accent is set [Page 43] vpon the head of the godly. For the Lord hath chosen to himselfe the Man that is godly, Psal. 4.

But you will aske me, Who be they whom the Apostle cal­leth godly? I answer; and marke it well: The godly are they that rightly know the true God, and doe duely worship him in Iesus Christ. Or take it thus, Whosoeuer tru­ly knoweth, or endeuoureth to know, loue, feare and obey the true God, in the faith of Christ, is indeede godly in the account of Heauen, whose part is in this, and in all the promises of grace and saluation recorded in holy writ. And seeing this point is of so great importance, giue me [...]eaue yet further to lay it open vnto you, that you may the bet­ter discerne of the thing, and of your estate thereby.

To know God aright (which is the ground of true godlynes) is to know and acknowledge him as he hath reuealed himselfe vnto vs in his holy word, and in Iesus Christ.

Secondly, in this knowledge to cleaue vnto God in the faith and loue of his holy Maiestie, as to our onely Lord God in Iesus Christ.

Thirdly, in the life of this knowledge, faith, and loue to serue, obey, and honour the Lord by doing his will, accor­ding to the measure of Grace that we haue receiued, humbly, sincerely, cheerefully, prudent­ly and constantly.

2. Pet. 1.4. [...].Looke vpon the man, or wo­man, that is indeede partaker of the godly Nature (not Essence) more plainely to say, that is re­nued [Page 45] by the spirit of grace, and standeth in the state of grace, iu­stified and sanctified in Iesus Christ (for this is the partie that the Apostle intendeth to bee pi­ous) looke (I say) vpon his, or her disposition, affections, and meditations, as they doe mani­fest themselues, (for they can not lie long hid where indeede they are:) marke also their spee­ches, prayers, actions, sufferings, trials, comforts, and triumphs in life, and in death, and you shal finde them all more, or lesse seasoned with faith, pietie and the feare of God, with zeale of his glorie, humilitie, repentance, patience, hope, and ioy in the holy Ghost. Euen thus shal you finde the godly qualified, and sanctified in heart and life, reso­lutely set to walke with God; as [Page 46] others are dissolutely disposed to walke like themselues, with the world, 1. Iohn 2.16. In the lust of the eye, in the lusts of the flesh, or in the pride of life: That is, in the loue and desires of worldly Profit, Plea­sure, or Preferment, some be sot­ted with this, some with that carnall delight: not any sinner (lightly) with all; but all with some one of these; which is e­nough without radicall Repen­tance, to sequester them for euer from the hope, and helpe of this and all other blessings promi­sed to the godly.

Thus then you see (in part) how precious, and profitable a thing true pietie is: by which all things must be squared, our do­ctrine and doings; our, and your speeches, pleasures, and very ap­parell must bee such as becom­meth [Page 47] true godlynesse, 1. Tim. 2.10. there called [...]: which the Apostle saith, is profitable for all things, times, estates, and purposes; as that which hath the promises of this life, and of that which is to 1. Tim. 4.8. [...]. come.

Come we now then to speake comfortably to all that are true­ly religious and godly, though it bee but in the beginnings and infancy of the true feare of God: Behold how the holy Ghost in the writings of the Sanctuarie, (which are our Euidence for our heauenly inheritance,) dooth grace you with Titles of holy­nesse, and of honour. You are stiled The children of light, of wise­dome, of obedience, and of the King­dome; a royall Priesthood, a holy Na­tion, a peculiar People, anointed, a­dopted, and sealed to the day of Re­demption; [Page 48] the seruants, friends, and children of the euerliuing God; heires, & fellow heires with Christ, heires of Grace, of life, of glorie, of heauen: holy, iust, mercifull, good, and godly, &c.

Doth Heauen thus heape Ho­nour vpon you? and doe you yet droope, and hang down the head vnder the contempt of the World? you are most happie and honourable in the sight of God, and his Angels; and yet you cannot see into it, through the filthy fogs of the worlds va­porous words. Let me tell you in loue, that you are much to [...] blame thus to wrōg your selues But I will leaue you a while to your second and wiser cogitati­ons, and will turne me (as you [...] Aduocate) to pleade your caus [...] a little with the men of thi [...] [Page 49] world, and plainely tell them, that if they will not in time learne of God in his word how to thinke and speake louingly, and respectiuely of his Sonnes and Daughters, but will needes goe on still to ouer-cast their brightnes with clouds of scorn, & to blemish their beautie with termes of reproach: there is a day comming (and it makes haste vpon them) When the Lord will speake to them in his wrath, and vexe them in his sore displeasure, Psal. 2.

I reade in the booke of Ester, cap. 8. that when the Medes and Persians did see how the Lord God did deliuer and blesse his people Israel, many thereupon became Iewes, turned Iewes, as the phrase is now, turned Prote­stant. O happy turne & change! [Page 50] So could I wish that Papists, A­theists, and all other euill dis­posed persons would, vpon the knowledge of the great honor and happinesse of the Saints and true Seruants of God, be moued thereby to turne Saints; that is, to become godly and holy men, and women; without which, they cannot be saued. For all sal­uation is intayled by the coue­nant of grace in Christ, to the Saints, and to their holy Seede, Who haue obtayned like precious faith with vs, [...]. through the righte­ousnesse of our Lord and Sauiour Iesus Christ, as it is, 2. Pet. 1.1.

To proceede now (in the last place) to the kind of deliuerāce, which, in this heauenly Oracle is promised to all the godly: it is (saith the Text) from temptati­on. The word in the Greeke is [Page 51] [...] of [...] as the hebrew word is Massa, of Nasah. Now we find that in holy Scripture Tem­ptations are of two sorts, Two sorts of Temptations, viz. Of Sinne, Sorrow. and so the word [...], Temptation] hath a twofold construction. For first, there be temptations of sin & sinners; from which we pray (in the Lords prayer) and God hath promised to deliuer his E­lect in Christ; namely, from the curse, and power of them, in that degree, and measure, which God knoweth meet for his glorie. Gradibus qui­bus, &c. Se­condly, there be Temptations of sorrow, trouble, affliction, dan­ger, & distresse, which God sen­deth vnto his Saints, either as trials, or chastisements, or both. In this latter sense the word Tēp­tation is to be taken in this place. For so shall the Conclusion pa­ralell the Premisses, that is, This [Page 52] generall promise of deliuerance out of Temptation, shall be su­table to the foregoing Examples & Instances of Gods good pro­uidence, in sauing Noah, and Lot, in the times of their temptation, that is, of their danger & distresse, wherein the world of the wicked perished, as is before in this cha­pter related by the Apostle.

And in this sense also you may finde the word Temptation often vsed in the holy Scripture. As in the Epistle of S. Iames, Iam. 1.2. Count it [...] ioy, my Brethren (saith the Apo­stle) when yee fall into manifold Temptations; not of sinne, but o [...] troubles, afflictions and dangers for well-doing, &c.

Likewise in this sense doth Christ himselfe vse the word Temptation, when he promised to the Minister of the Church o [...] [Page 53] Philadelphia, Reuel. 3.1 [...]. deliuerance from the houre of Temptation, that should come vpon the world] that is, saith D. Fulke [è maximis periculis, & acerbiss. calamitatibus,] From the greatest perils, and most bitter cala­mities, that shall come, &c. Now then, the thing is euident, that the LORD our GOD doth here promise to all the godly that de­pend vpon him in the faith of this truth, that he will sustayne, saue, helpe, and deliuer them out of their temptations, troubles, and dangers of the greatest di­stresse; and that according to his infinite wisedome, power, and goodnesse.

But it may be here obiected, that this promise seemeth not to haue beene performed accor­dingly, vnto the godly, at all times.

I answere: Assuredly it hath beene, is, and euer shall be per­formed, in the full extent, and true sense thereof: I meane, that God wil alwaies either preuent, and repell the euils, and dangers which are imminent, and hang ouer the heads of the faithfull; or else will preserue them vnder the same; and finally, either in life temporally, or by death eter­nally will deliuer them out of al; as here is promised. And hereof wee haue a cloud, yea a little world of witnesses, besides Noah and Lot. Let Abraham, Isaac, Ia­cob, Ioseph, &c. stand forth with their stories, and tell vs how the Lord did deliuer them. Yea, let Daniel in the Lyons Den; Ieremie in the Dungeon, the three Chil­dren of God in the firie fornace, & Ionas in the belly of the Whale [Page 55] deliuer vs in the Records of their preseruation, for our further cō ­firmation. Holy Dauid, and the [...]esidue of thy Royal race, keepe [...]ot silence in this case.

And to come neerer home, Queene Eli­zabeth. Thou blessed Lady of famous memorie, be not wanting to ho­ [...]or this word of Truth, with mine owne singular experience: [...] Anno 88. 92. 94. 97. and in Anno 1601. The particulars I [...]orbeare to mention further, sith [...]hey are vpon record, and noto­ [...]ously knowne in euery place of his Christian Continent.

In the last course (though not [...]ith the least & worst euidence [...]f diuine deliuerance) Let our [...]ost deare and dread Soueraign [...]ord King Iames, with his royal [...]pouse, our noble Prince, Peeres [...]nd whole State come in, and act [Page 56] their parts, & shew openly what great deliuerances the Lord of heauen and earth hath wrought out for them, and for vs al inclu­siuely; wherof we may, we must reioyce: and whereof I, in my place, and course, according to the trust that is reposed in me, & according to the taske that is imposed vpon me, doe humbly craue libertie of time to make now some particular, and perspi­cuous Relation of that late (not least) wonderfull Deliuerance of our gracious King, Queene, Prince, State, Church, and Cō ­mon-wealth, from that most fearefull & hellish Conspiracie, now cōmonly called the Pow­der-Treason: which is the spe­ciall cause of our meeting here together in the presence of God in this house of Prayer, this fifth [Page 57] of Nouember; to the end indeed, that, according to our bounden dutie, wee might ioyntly cele­brate in this sacred Solemnitie, the blessed Memorie of Gods vnspeakeable Mercy, gloriously shewed herein vpon vs all, and vpon our Posterities, present, and to come.

And because in euery set speech some order and method would be obserued, for the better helpe [...]oth of apprehension, and me­morie, I purpose to reduce the [...]eclaration of this strange stra­ [...]ageme, vnto certayne generall [...]eads, and circumstances of the [...]reatest importance. As namely, [...]o speake,

First, of the Conspirators, [...]nd of their qualitie.

Secondly, of the matter it selfe, of their Conspiracie.

Thirdly, of their pretended colour, or ground of the same.

Fourthly, of the means which they vsed to performe it.

And lastly, of the happy dis­couerie, and destruction both of the Proiect and Persons ingaged in this horrible Treason.

By this declaration we may be holpen more cleerely to see, and sensibly to feele the waight and worth of this great Worke of deliuerance, wherewith the Lord that knoweth how to deli­uer his out of temptation, dan­ger, and distresse, hath blessed our King, and Countrie, in his most faithfull mercy. The names of th [...] Lay-Conspirators were these which follow:

• 1. Winter,
• 2. Grant, and
• 3. Fawkes,
• 4. Percie,
• 5. Catesby, and
• 6. Wright,
• [Page 59]7. Digby,
• 8. Rockwood, &
• 9. Bates,
• 10. Winter Iun.
• 11. Keyes, and
• 12. Tresham.

Men drunken with the dregs of the Romish grape, and deepely dyed in the bloud-red-wine of the Whores Cup, inspired with her cursed spirit, and grounded vpon her pernicious Principles. But to leaue these awhile; let vs in the second course giue in the names of the Clergie-Conspira­tors. And a wonder it were (I trow) in any mischieuous com­plot of either destruction, or publike disturbance of any Chri­stian State, therein to finde Po­pish Priests, and Iesuites to be meere spectators, and [...] maine Actors. I finde of this sort no lesse then three ingaged in this one truculent intended Tr [...]ge­die, viz. Tesmond, Gerrard, and [Page 60] Perfidiosiss. iste Iesuita, homo to­tus exproditione compositus. Garnet, that most perfidious Ie­suite, a man wholly composed of trayterous deadly Drugs. To whom the Church and Cōmon­weale of England may iustly say (giuing him here his breede, and bringing vp) as sometimes Cly­temnestra Agamemnons wife said to her wicked son Orestes, when he drew out his sword to runne her thorow: [...]. [...]. Whether bendest thou thy sword (thou Monster of man­kinde) against the Wombe that did beare thee, or the Paps that gaue thee sucke?

And let vs all with due dete­station declayme against him, as long since One did against such another Caytife: Oh wretched Man, more sauage then any brute-beast! all abhorre thee; for thou wouldest haue destroyed all. But let vs leaue their persons to the [Page 61] Lord, who hath sent them to their appointed place.

And come we now to their Proiect, euen to the matter it self of their intēded Treason; which (for order sake) I will reduce vn­to three heads.

Whereof the first was, Primae impres­sionis flagitium. most cruelly to haue murthered the sacred Person of our most deare and dread Soueraigne, and of his royall Spouse, Posteritie-male, together with his Highnesse Peeres, & State, the Lords Spi­rituall, and Temporall, Knights, Burgesses, and whole Body of the Parliament-house; all at one bloudie blow, and mercilesse Massacre. Oh horrible Des­signement, farre exceeding all proportions of precedent Im­manitie!

The next head, and strayne of [Page 62] this treason was, Parce Ciuium sanguini. vtterly to haue ruinated the flourishing Com­mon-wealth of this Christian Kingdome, by raysing seditions and rebellions in euery part thereof and that vnder colour of defending thereby their Catho­like Cause, and Persons. Apage!

And lastly, (which yet with them was not the least) this cur­sed Proiect pitched at this point, euen vtterly to haue subuerted the state of true Christian Reli­gion established amongst vs by publike authoritie: and in place thereof, to haue set vp their Po­pish impieties, with the cruell tyrannie, and cursed Hierarchie of the Romane Antichrist.

So that in this horrible inten­ded Desolation, there should haue beene ne (que) Rex, ne (que) Lex, ne (que) Re­ligio, ne (que) Resp. in tuto relicta. [Page 63] Neither King nor Kingdome, Religion nor Lawes left inuio­lable. And thus much of the se­uerall parts of this prodigious Complot.

Now let vs see what faire co­lour the Deuill could cast vpon this foule Case, and with what pretext his Clients could coun­tenance this hellish Proiect. Ve­rily euen this, Totius iniustitiae nulla capitalior pestis, quàm eo­rum qui, &c. That our blessed Or­thodoxe Christian King, his Queen, State, People, and all (except Ro­mish Catholikes) are all damnable Heretikes, and Apostataes; and con­sequently doe all stand de iure at least, if not de facto, really excom­municate, and accursed: and there­fore that it is not onely lawfull, Nequitiae classes candida vela ferunt. but laudable, yea meritorious, to destroy vs all as one Man. Reade for this purpose Symanca de Excommunic. and Creswels Philopater.

Secondly, of their fierie Champions.

From their Motiues, let vs proceede to speake of their meanes, by which they would haue effected this most barba­rous Murther: namely, by de­uouring Gun-powder; where­with they intended to haue blown vp the Parliament-house at the then next full and royall Session there. To which purpose they had hyred a Vault, or Cel­ler, which was vnder the Parlia­ment-house, and in the same had bestowed (as it is recorded) sixe Hogsheads, and twentie Barrels full of Gun-powder, with barres of yron, pieces of timber, and great massie stones laid therevp­on; all which they couered with billets and hostrie faggots not a few. All this in a readinesse a­gainst [Page 65] the fifth of Nouember, 1605. now full eleuen yeeres since, this very day of the Mo­neth, & of the Weeke, Tuesday, when all should at the appoin­ted houre haue beene fired by Guy Fawkes (that forlorne boute­feux) and his complices: that so not only that ancient and hono­rable house of Parliament might haue beene vtterly ruinated, but also the sacred person ( oh quàm horret animus hoc vel referre! Peccatum sine nomine adaequa­to. how doth my heart abhorre to mention it!) of our most gra­cious King, Queene, Prince, Peeres, &c. should thereby haue beene blowne vp, and split in pieces, legs, armes, head, heart, bowels, and bones tortured, shi­uered, and carryed vp as high (if it had beene possible) as the Moone; to the extreme horror [Page 66] not onely of men and brute beasts, but also of the feathered Fowles, and very Meteors; & certè quid hic ampliùs dicam, nescio. Rebus sic stantibus:

Let vs lift vp our amazed mindes to the consideration of the highest mercie in this proie­cted miserie, and see how Hea­uen and heauenly Prouidence preuailed and triumphed glo­riously ouer Hell and Hellish Proiects. For euen now ouer­night, when this horrible mur­ther should haue beene acted the next morning, though the verie Quintessence of the wit of men and Deuils, sublimed to the highest Sphere, could not possi­bly worke more precisely by re­ligious bond of Oath and Sa­crament, nor more punctually in reason and policie, for the pre­uenting [Page 67] of discouery in this case; yet behold, behold, and wonder how no lesse easily, then graci­ously, the Lord our God (against whom no wisedome, nor counsell can preuaile, and that knowes euerie worke of the Minde) did defeat and scatter their counsels, and wicked imaginations, & broght their enterprises to nought; euen eluding them in the very Theo­ricke of trust, by one of their owne complices, which caused all the rest to faile in the point of practice.

Lend mee your eares a little with singular attention, and you shall heare me truely relate vnto you, how diuine Prouidence in due time (euen when there was but a step between vs & death,) stepped forth, and with a graci­ous hand turned the wheele, yea [Page 68] the streames of destruction ano­ther way, the right way, by brin­ging to light a few howers be­fore the intended Massacre, a darke and doubtful Letter, writ­ten by one of the Conspirators, and sent (by way of Caution) to the Lord MOVNTEAGLE, ouer­night, to forewarne him not to come at the Parliament-house on the morrow: for (said that Letter) A most terrible Blow will then and there be giuen to all that shall be assembled, &c. This letter being with good expedition sent to some of his Maiesties Honou­rable Priuie Councell, was by them eftsoones conueyed to his Highnesse hand, who perusing and pondering the same, did (no doubt by a diuine instinct) pre­sently discouer the Plot; pointed at the very place, and gaue com­mand [Page 69] that priuie search should there be made: which being per­formed accordingly, the whole Stratageme was discouered, and the parties therein ingaged were brought to light, to Tryall, to Iudgement, and Death. Psal. 31. & 32. Oh then loue yee the Lord, all his Saints: for the Lord preserueth them that are faithfull, and plenteously rewar­deth the proud-doer. Great plagues remaine for the vngodly; but who­soeuer trusteth in the Lord, mercie shall imbrace them on euery side. Wherefore also let our soules reioyce in this his great Saluation, and sing prayse vnto his holy Name, because hee hath dealt so louingly with vs. Blessed bee the Lord our God for e­uer, and euer. So be it, Amen.

And now to conclude this Discourse to you (right Reue­rend, and Religious Auditours) [Page 70] in this Grand Cause of our con­ioyned comfort, giue mee leaue, before I leaue this sacred Cell, to paralell, and sute some re­markeable Occurrences coinci­dent to this subiect, some with better, some with like correspon­dence both of speech and spirit.

I find in reading the publike Records of this Case, that Gar­net, that Arch-Traytor, a little before the appointed day of our death (by their Calendar) did cry out, and pray to this effect: Auferte gentem istam perfidam, de finibus credentium:] Take away this perfidious Nation, (meaning vs English Protestants) from the bor­ders of true Beleeuers, (intending Romish Catholikes:) vt laudes inde Deo debitas alacriter persoluamus:] that wee (Catholikes) may ioyful­ly render due prayses to God for the same.

And againe he praied, saying, Non pacem petimus, Superi, Dedit Deus hi [...] quo (que) funem. date Gentibus iras: Wee (said hee) pray not for peace, O Heauens, but for punishment, to this English Nation.

Let vs with sober and sacred zeale, answere his bitter and braine-sicke bellowings, and crie to our GOD, the GOD of peace, and say, Nulla salus bello, pa­cem te petimus omnes: Wee humbly craue of al hands continuance of our peace and safetie from thee, O Lord, that canst easily reforme, or sup­presse the causers of our trouble, and disturbers of our publike peace, and State.

And to giue correspondence also to a second and better Oc­currence; Let this louing and re­ligious Citie of Norwich cry out, and say, as that euer-faithful and famous Citie of London did, in [Page 72] the day of this their and our de­liuerance: Adhuc salua est Ciuitas nostra, adhuc salua Patria, adhuc salua Religio; Rex nempe noster IACOBVS adhuc saluus est. Halle­lu-iah, Legnolam, Legnolam: Our Citie is yet in safetie, our Countrie, Religion and King, blessed be God.

And finally, let vs all with one accord ( [...]) proclaime with the Psalmist in another case, and say: This is the day that the Lord hath made (a day of deliue­rance, of saluation, and of reioy­cing:) Let vs therfore bee glad and reioyce therin with holy ioy, all the dayes of our life: yea let vs tell our children, and childrens children what great things the Lord him­selfe hath done for vs, whereof wee may, we must reioyce.

And let our Gracious King confesse, Psal. 18. and say with holy Da­uid, [Page 73] (Eodem & animo & nomine.) The Lord liueth, and blessed be my strong Helper, and praysed be the God of my Saluation; euen the God that seeth that I bee auenged. For this cause wil I giue thankes vn­to the Lord among my People, and sing vnto his Name: For great de­liuerances giueth hee vnto the King, and will still shew mercie vnto his Anointed, euen vnto IAMES his Seruant, and to his Seed for euer.

And let all the Reuerend and holy Clergie of England make vp the Quire, and with the holy Tribe of Leui, Psal. 134. blesse both King, Queene, Prince, State, Church, Commonwealth, all in one, and say;