THis Psalm is a Psalm of Thanksgiving, as the first, and last Verses declare. Now because a man is most fit to praise God, when he is most sensible of his own sin and unworthinesse; the Psalmist doth throughout this Psalm, lay Israel's sin, and Gods mercy together. Verse the seventh, Our fathers (saies he) understood not the wonders in Aegypt.

They saw them with their Eyes, but they did not understand them with their Heart: they did not apprehend the Design, and Scope, and End of God in those wonders. And therefore they remembred not (saies the Text) thy mercies; for a man Remem­bers no more then he Understands.

But it may be these Mercies were very few, and so their Sin in forgetfulnesse the lesse?

Nay, not so, for Verse the seventh, They remembred not the multitude of thy mercies.

But it may be this was their infirmity, or weaknesse, and so they were the rather to be born with all?

[...] sed re­bellaverunt a [...]: non di­cit, et obedientes, vel haesitantes, aut tergiversan­tes, sed rebelles fuerunt; rebellio est qua per con­tumaciam & contumeliam ad­versatur subdi­tus majori suo; sic Israelitae non simpliciter de­trectabant obse­qui, sed addebant murmura, oblo­quia, contume­lias adversus Deum & Moy sen, Muscul. in Psal.Not so, but they rebelled against him: So Montanus reads it better.

But it may be this sin was committed whilst they were in Ae­gypt, among the Aegyptians, being put on by them?

Not so neither, but when they were come out of Egypt, and only had to deal with God, and saw his glorious power at the Red sea; then they rebelled against him, at the sea, even at the Red sea.

What then? did not the Lord destroy them?

No, (saies the Text) Notwithstanding all their ignorance, un­thankfulnesse, and their rebellion, he saved them for his names sake.

He saved them] that is, with an outward salvation.

For his Names sake] the name of God is that whereby he is made known unto us. Gods working for his Names sake, is stil set in opposition to our deservings.

God doth sometimes work for his Names sake, that it may not be Defiled, and Polluted by Men. Sometimes that the glory, and honour of his Name may shine out the more. In both these respects the words are to be understood; but especially they are meant in the latter; and so they are explained in Esay 63.12. And to this purpose the following words, That he might make his Mighty power known: The word in the Hebrew is, To make known his mighty power. [...] ad notificandum fortitudinem suam, Ar. Mont.

Much of Gods power is to be read, and known in all his Crea­tures: but in this their deliverance at the Red sea, there were the special prints of his fingers, the Characters, and Marks of his infinite Power, and Deity, whereby he might be plainly and clearly known. And that this Name, and Power of his might be thus known, he did save them with a Notwithstanding all their former Sins. Whence observe Two things,

1 First, though the sin of a people be exceeding great, and very hainous, yet God will, and doth somtimes save them for his owne Names sake. He doth somtimes save his people with a Notwith­standing; Notwithstanding all their Sin and Guilt.

2 Secondly, when God doth thus save his people with a Not­withstanding, he doth then leave such Marks and Characters of his mighty power upon their Salvation, that he may be clearly and fully known, and manifested to the Sons of men.

Doct. 1 First, God d [...]h sometimes save a people with a Notwithstan­ding all their Sin, and all their Ʋnworthinesse.

Reason. 1 For God is gracious to a people, as wel as to a person. The bloud of Jesus Christ is sprinkled on Nations, as wel as particular persons. Now for a particular Person; ye read in the 1 Tim. 1.15. how the Lord dealt with Paul: saith Paul himself, I was a Blas­phemer, Injurious, Persecutor; Neverthelesse I obtained mercy, al­though I did it ignorantly through unbelief, or Notwithstanding I did it ignorantly, &c. Ye read the words ordinarily thus, For I did it ignorantly; as if Ignorance were the reason of his Con­version, by way of Excuse: But the Greek ὅτι, which you trans­late For, may be read, Although. As in Luke 23.40. Fearest thou not God, (saith the Thief on the Crosse to his fellow) [...]; Luk. 23.40. [...], Act. 1.17. Vulg. annume­rabatur enim nobiscum, quasi esset ratio cur iste se ducem praebuerit illis qui Christum ca­piebant, cum con­trarium velit A­postolus, hoc mo­do, ille Judas a diabolo & car­ne sua seductus eo pervenit de­mentiae, ut suum dominum turpi­ter prodiderit, quamvis cum a­liis maximis ab eo sit affectus beneficiis, tum vel hoc inprimis ornatus, quod in numerum & Collegium Apostolorum erat cooptatus. Tarnov. exercit. bibl. 188. 189. Seeing, or Although thou art in the same condemnation? So Acts 1.17. who (speaking of Judas) was guide to them that took Je­sus, although he was numbred with us: ye read it ordinarily for, but it should be rather rendred although, for it is the same ὅτι. Neither can it be truly translated For, by way of Extenuation, it being an Aggravation rather: For Sins of Ignorance are of Two sorts: Either such as are simple Ignorance; Or of Prave dispo­sition. Simple Ignorance doth excuse; but Ignorance of Prave, or ill disposition doth aggravate. Such was Paulus cum verbum de Christo praedicato audiret, nolebat credere, sed repug­nabat, ut alii Pharisaei, licet hic cis fervidius, fecit enim ea quae sunt infidelitatis; hoc est, non tantum habuerit fidei vacuitatem, sed etiam malorum operum plenitudinem: quo spectat quod vox [...] saepe includat ἀπειθείαν imo repugnantiam. Ignorantia facti & circumstantiae excusat, in tantum, non in totum, sed Paulus peccavit ex ignorantia Juris, quae non excusat. Nam Paulus se vocat peccatorem pri­mum seu praecipuum, & misericordiam Dei praedicat, quae, quo peccatum majus, eo & ipsa major. quamvis igitur Paulus Pharisaeus, cum scire omnino posset & deberet, Jerosolymis vivens, Christ [...] doctrinam esse divinam, quippe tot miraculis confirmatam, ipsumque esse mundi Salvatorem in V. Test. promissam, tamen oculos ad tantam lucem claudens, volens illam ignorabat quam habere poterat, si non restitisset praefracte; & jam id admirans dicebat, gratiam nihilominus sibi esse factam, quantumvis ignorans fecerit illa sua incredulitate, Idem p. 1106. 1107. &c. quomodo igitur per ὅτι vel quia, ignorantia potest constitu [...] causae? quum extraordinaria praeter Dei volumatem nullam habeant, saltem quod nos sciamus, causam. Paulus enim hic constituitur πρὸς ὑποτύ πωσιν omnium qui sunt credituri, confer v. 15.16. Et hic versu 16 est causa cur deus Paulum converterit διὰ τοῦτο: si enim ὅτι vertis causaliter, tum ignoran­tia & incredulitas erunt causa remissionis peccatorum, & proinde omnis qui peccat ex incredulitate & ignoranti [...], ut Judaei, Act. 37. c. 13.27. 1 Cor. 2.6. gratiam consequitur, quod tamen falsum est, Idem. exercit. bibl. pag. 193. 189. Pauls Igno­rance: for (saies he) I did it ignorantly in Unbelief. He doth not barely say, I did it ignorantly; but ignorantly in Ʋnbelief: which is the worst disposition, and that doth aggravate.

Besides, Ignorance is either such, as is Invincible, and cannot be help't; Or such as is Wilful and may be help't: Such was Pauls Ignorance, for he stood by, and held the cloathes of those that stoned Steven. There was enough done, and said before him to convince him of Christ, and therefore his Ignorance was rather aggravating.

Yea, and as Tarnovius doth wel observe, Paul in this Scripture doth not go about to extenuate, but aggravate his Sin. Witnesse the precedent, and following words: In the precedent words, saies he, I was a Blasphemer, and a Persecutor, and Injurious. In the following words, Whereof I am chief, &c.

Besides, the conversion of Paul was miraculous, and not to be laid on the ordinary cause of Ignorance: and if he were there­fore converted because Ignorant, then all that are Ignorant should be converted; but not so, we see the contrary. The words therefore, are not to be read with For, but with an Although, or with a Notwithstanding, thus: I was a Blasphemer, Injurious, Persecutor, Neverthelesse, I obtained mercy, Although I did it ignorantly in unbelief.

And wil the Lord save a particular person with a Notwith­standing, and wil he not save a People, his People with a Not­withstanding all their Guilt, and Sin?

God keeps the same method in giving out the benefits that do come by Christ, as in giving out of Christ himself. Now for Christ himself: the first promise that was given of him, was given with a Notwithstanding, Notwithstanding the great Sin that A­dam and Eve committed in the fall, yet (saies the Lord) The seed of the woman shal break the Serpents head.

Thus in the Types of Christ; There were Three great Types of him in the Wildernesse; the Manna, the Brasen-Serpent, and the Rock: but though all these were Types, yet the Rock espe­cially: and therefore in the 1 Cor. 10. saies the Apostle, And that Rock was Christ. He had said before, They did all eate the same spiritual meat; yet he doth not say, And that meat was Christ, or that Manna was Christ: but having said, They all drank of the same spirituall Rock, he addeth, And that Rock was Christ. Why? but because the Rock, and Water, was a speciall Type of Christ. Now if we look into the History, we shal find, that the waters of the Rock, whereby Israel were saved from death, was [Page 5] given with a Notwithstanding: They murmured, and sinned much through Unbelief; yet the Lord struck the Rock, and waters came forth like honey; yea, and the Apostle tels us that the Rock followed them, they did not follow the Rock, but the Rock went after them. And when Christ himself came into the world, ye may read in the third of Luke, what a pack of wicked men were then in Judea that were in Office; Pontius Pilate, Herod, Annas and Caiaphas; yet then, even then did Christ come not­withstanding all the malice of those Tyrants and times. And if ye look into the 57 of Esay, ye may read a clear proof of all this (verse the 17) For the iniquity of his covetousnesse was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. What then? I have seen his waies (at the 18. Verse) I will heale him: I will lead him also, and restore comforts unto him, and to his mourners. All this is spoken of a people, as well as of a particular person. Here's mercy! here's love! here's Pardon with a Notwithstanding. So that God doth sometimes save his people with a Notwithstanding all their Sins. That is the first Reason.

Doct. 2 Secondly, if God should not show mercy to his people with a Notwithstanding; How should the glory of his Mercy appear? If a Physician should onely cure a man that hath the Head-ach, or Tooth-ach; one that hath taken Cold, or some small disease; it would not argue any great skil, and excellency in the Physician. But when a man is nigh unto death, hath one foot in the grave, or is in the eye of reason past all recovery; if then the Physiciam cure him, it argues much the skil and excellency of that Physi­cian: So now, if God should onely cure, and save a People that were lesse evil and wicked; or that were good indeed, where should the Excellency of mercy appear? but when a People shall be drawing on, lying bed-rid, as it were, and the Lord out of his free love, for his own Names sake, shall raise, and cure such an unworthy People, this sets out the glory of his Mercy. Read therefore, and consider, what is said in Psal. 87.3. Glorious things are spoken of thee: [...] gloriosa dicta in te. Ar. Mont. but rather (according to the Hebrew) In thee. O thou City of God. What are those glorious things? Verse the 4. I wil make mention of Rahab, and Babylon, to them that know me; Rahab signifies, Pride, and Insolency; for Aegypt [Page 6] dealt Proudly and Insolently with the people of God: Babylon also opprest them sorely, and held them in captivity; yet (saies the Lord) I wil make mention of Aegypt, and Babylon to them that know me. Yea, Philistia, and Tyre, and Aethiopia; men and people that were very wicked; shal be found with the Saints; the Lord wil take speciall notice of them, Vers. 4. & 5. as of those in Zion. What then? Then glorious things shall be spoken In thee. Mercy is never Glorious, but when it is Rich; It is never Rich, but when it is free; and the more free it is, and works with a Notwithstan­ding, the more glorious it is. Now God, who is the God of Glory, wil have his Mercy, which is his Glory, made Glorious; and therefore, though the Sin of a People be exceeding great, and very hainous, yet he wil sometimes save them for his owne Names sake, with a Notwithstanding all their Sins.

Application. If God doth sometimes save a people with a Notwith­standing all their Sin: Then it's possible (I see nothing in the Word contrary to it) but that England, Scotland, Ireland, may yet be saved, with an outward Salvation, Notwithstanding all our fears, notwithstanding all our Sins. The Lord saved Israel, brought them out of Aegypt through the Red sea, Notwithstan­ding all their Rebellion. The Lord saved Lot out of Sodome. Notwithstanding he saw what he would do with his two daugh­ters afterward. The Lord saved Israel out of Babylon, Notwith­standing that they were loath to depart, and were grown ex­ceeding vile, and very wicked there. The Jews were a people that were under the Law; indeed they were saved by the same Covenant of Grace that we are, and by Jesus Christ as we are: yet were under the Law, for God dealt with them in a more Legall way, and manner then he doth deale by us. And did the Lords grace, and free love so strive upon them, as to save them with a Notwithstanding? and shall not his grace, and love now strive upon his Gospel-People, to save, and deliver them with a Notwithstanding? Were they under the Law, and yet sa­ved by Grace? Did the Lord save the Mosaicall Israel, for his own Names sake, with a Notwithstanding? and shal he not save Christian Israel, in a way of free-love, with a Notwithstanding also? Surely, the Lord is as full of grace now, in the times of the New Testament, as ever he was in the times of the Old Te­stament.

Object. But we are a People that have been much defiled with the Su­perstitions of the former times, and the Idolatry thereof?

Answ. And was not Israel so in the land of Aegypt? read Ezek. 20.

Object. Oh! but since the Lord hath been pleased to come among us, and make a tender, and offer of Reformation, we have been un­willing to it?

Answ. True, but were not Israel unwilling to go out of the land of Aegypt?

Object. But we are not onely Unwilling, but we have risen up a­gainst, and murmured, and chidden with those that would have been our Reformers?

Answ. And did not Israel chide with Moses?

Object. Oh! but we have sinned worse then they, for we have sinned greatly in the face of all those glorious mercies, which God hath shewed of late among us?

Answ. And I pray consider it, Was it not thus with Israel? 'Tis said, in the Verse precedent; They rebelled at the Sea, even at the Red Sea. Or (as in the Hebrew) even In the Red Sea: when the wa­ters stood like walls on both sides of them; when they saw those walls of waters that never people saw before, and saw the Power, the infinite Power of God leading them through on dry land; Then did they Rebel, At the Sea, Even In the Sea; [...] Graec. [...] vulg. Lat. in mare. Hieron. in m [...] ­ri rubr [...]; [...]ran [...] in grandi, & praesenti, & in­cuitabili discri­mine constituti, nam Aegyptii a tergo, monit­bus impedieban­tur ne vel ad dextram vel ad senistram declinare, mari vero ne progredi possent occludebantur: hisce augustiis inclusi murmurabant & rebellabam ubi potissimum divinae b [...]nitatis memoria vigere debet. Muscul. in Nas. and yet for all this the Lord saved them, he saved them with a Notwith­standing all this. And I say, shal the Lord put forth so much of grace upon a People, that were unde [...] the Law? and not put forth much more of his grace upon those that are under the Gospel? O England, England, I cannot write thee lost, or forsaken; thou maiest yet be saved (I speak of Outward Salvation) thou maiest yet be saved, Notwithstanding all thy Fears, and all thy Sins. Yea, the Lord hath saved us, he hath saved us with a Notwithstanding; as great, and large a Notwithstanding as ever People, and Nation were saved with. Witnesse the Mercy, and Deliverance of this day. When the Powder-Treason was on foot, what a dark night of security had trodden upon the glory of our English day? Then did our strength lie fast asleep in the lap of Delilah: What Pride? [Page 8] Oppression? Court-uncleannesse? Supersttions, and Persecutions of the Saints then, under the name of Puritans? Neverthelesse he sa [...]ed us, and our Fathers.

And now of late; What Bitternesse of spirit among Profes­sors? What Divisions? Oppressions, instead of Justice? What new-fangled Prides? What unwillingnesse to be Reformed? Time was heretofore when we did call for Truth, and cried aloud for Truth; Oh! that we might know the Truth! But now we deale by Truth, as the Fryar said the people did by their Holy-water; Ye call, and cry (said he) for Holy-water, but when the Sexton sprinkles it, ye turn away your faces, and it falls on your backs. So the times were heretofore that we called, and cried out for Truth, Truth: it is now come unto you, we would sprinkle it upon you, but ye turn away your faces from it, and it falls on your backs.

And is there not as much Swearing? Drunkennesse? Profane­nesse stil as before? I read of a street in Rome, called Vicus So­brius, the Sober street: because there was never an Ale-house to be found in it. And upon this account, I think there wil be never a sober street in England; or very rare.

As for the precious Ordinances of Jesus Christ, never so sleigh­ted, and rejected as now. Neverthelesse, the Lord hath saved us; yea, he hath saved us with a great Salvation; I may say, Miracu­lous Salvation: oh! if ever people were saved in a way of free love, and with a Notwithstanding, thus are we saved here in Eng­land.

Quest. But suppose it be so, That the Lord hath saved us with a Not­withstanding, for his owne Names sake, out of his mercy, and free love: What is our Duty that doth flow from hence?

Duty. 1 First, if the Lord doth save us with a Notwithstanding, for his owne Names sake, out of meere grace; Then, what mighty ingagements are upon us all, to become gracious; to repent of, and turne from our former sins, nothwithstanding which he hath saved us. An ungracious heart may possibly mourn for Sin that it may be pardon'd; but an ingenuous, gracious heart, wil mourn for sin because it is pardoned. Yea, and the more he apprehends that his Sin is pardoned, the more he will, and doth mourn for it.

We read of David, that he had sinned greatly, and he lay long [Page 9] therein without testimony of repentance; at the last, he breaks out into a Penitential Psalm, the 51. Psal. and there he melts, and breaks all to pieces in Repentance. When was that Psalm made? the Title tels us, A Psalm of David — when Nathan the Prophet came unto him, that is, after Nathan the Prophet had come. And what did Nathan say to him, but thy Sin is forgiven thee? whereupon he did melt into that Repentance. So now, when a person doth truly consider, how many Notwithstandings the Lord doth carry his Conversion through, then he doth melt indeed, if there be ingenuity in him. Oh! (saies he) I was a poor, Ignorant man, a Drunkard, a Swearer, an Opposer, and a Jearer at goodnesse, and good men; yet the Lord saved me, shewed mercy to me Notwithstanding all this: and therefore, what infinite cause have I to be humbled for Sin committed? here he breaks, and melts. And if ye look into the 9. of Ezra, ye shal find, that nothing did so melt, and break his heart as this, That the people sinned against the free love of God. ver. 6. O my God, I am ashamed and blush to lift up my face to thee, my God: For now for a little space grace hath been shewed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place. ver. 10. And now, O our God, what shal we say after this? for we have forsaken thy com­mandements. ver. 13. And after all that is come upon us, for our e­vil deeds, and for our great trespasse, seeing that thou our God hast punished us lesse then our iniquities deserve, and hast given us such deliverance as this: Should we again break thy commandements, and joyn in affinity with the people of these abominations? O Lord our God, thou art righteous, for we remain yet escaped: behold we are before thee in our trespasses: for we cannot stand before thee, because of this. So say I, Hath the Lord shewed mercy to us with a Not­withstanding all our Sins? and shall we sin against him Notwith­standing all his Mercies? how shall we stand before him because of this? Surely, the latter end will be sad, and smart. Ye read of the children of Israel's unbelief, and that therefore they fell, and died in the Wildernesse: They had sinned greatly in Unbe­lief on the other side the water, before they came through the Red sea, but God pardoned that: but when the Lord had brought them through the Red sea, and they had seen God sa­ving them with a Notwithstanding, and then fell into that unbe­lief, [Page 10] they died for it: Their unbelief on this side the water, was at a dearer rate, then on the other. And so it will be with us: Many and great were our sins which we committed before the Lord saved us; and if yet we will go on, and will not repent of them; now they will cost us dear. The Lord hath saved us with a Notwithstanding: Oh! what a mighty ingagement is this upon us all to leave those sins Notwithstanding which the Lord hath saved us? This is our first duty.

Duty. 2 Secondly, if the Lord hath saved us with a Notwithstanding, out of free love; Then let us all walk Humbly after all our De­liverances, Victories, Salvations. Be it known unto thee, O Israel, (saies the Lord) that not for thy Righteousnesse, not for thy Ʋpright­nesse, but for mine own Names sake have I done all this. So may I say to England, O England, the Lord hath done great things for thee formerly, and of late; yet, be it known unto thee, that not for thy Righteousnesse, nor thine Uprightnesse, but for his own Names sake hath he done it. Why should any of us then be Proud, and not walk Humbly under all? My soul (saies Mary) doth mag­nifie the Lord, [...]. &c. for he that is mighty hath magnified me: So your old Service-book; but it is, according to the Originall, Hath done great things for me. She doth not say, as Austine ob­serves, Fecit in me, or fecit per me, but fecit mihi, he hath done great things, not In me, nor By me, but To me, and For me. Holy and reverent is his Name; as for me, I am not so much an agent, as a poor patient. So may we say, The Lord hath done great things For us, not In us, not By us, but For us, and to us for his own Names sake. Oh! therefore let us all walk humbly with our God. That is the second.

Duty. 3 Thirdly, if the Lord hath saved us, with a Notwithstanding; Then why should not we love one another with a Notwithstan­ding? Diversum senti­re duos de rebus eisdem Incolumi licuit semper a­micitta. You say. I could love s [...]ch, or such a man, but that he is of this Opinion: I confesse he is Godly, but not of my Judgment, not of my Opinion, this or that failing, or odnesse of carriage he hath. But did God love me with a Notwithstanding all my Sin? and shall not I love his Children with a Notwithstanding all their failings? ye know the Parable: When the Lord forgave his Servant frankly, and freely, what he expected that the Servant should do to his fellow Servant: and because he did not, his [Page 11] Lord was wroth with him. This is an Everlasting Rule; That when Christ loves us, he expects that we should love his as he hath loved us. And therefore saies he, A new commandement give I unto you, that ye love one another, even as I have loved you. Now he hath loved us freely, Notwithstanding all our failings, and Sins; all our odnesses and weaknesses: Awake, Awake, O love of the Saints, Awake!

Some think the best way to Unite hearts in these Dividing times, is to make all things Common, according to that verse, ‘Si duo de nostris, &c. Si duo de nostris tollas Praenomi­na rebus prolia cessarent, pax sine lite foret.’ Take but two Pronouns, that is, meum and tuum, out of our mat­ters, and Wars will cease, and there will be Peace without strife. But the Statute of meum and tuum, was made in Heaven, and it's ingraven in our Nature; Thou shalt not covet thy Neighbours Wife, nor his Man-servant, nor his Maid-servant, nor his Ox, nor his Asse, nor any thing that is his. This His, is part of the Morall Law, and so in our Nature. Indeed we read, that when Cain, a wicked man, came to sacrifice, that it's said, he brought an offering of the field, in Common: But when godly Abel brought a Sacri­fice, it's said, he brought a firstling of His sheep: the word of Pro­priety being written upon his Sacrifice. And surely, the way to unite hearts, is not to dissolve our Nature: but if you would love one another, as this Doctrine calls for at our hands, let me tell you, that the way to love, is to begin in faith. As in our love to God: Love is the fruit of Faith, Faith is the Root of Love: I cannot love God if I do no not trust him: nor can I ever love my Neighbour, if I do not trust him. Away therefore with all Designings one upon another; and let us first professe Simpli­city, and Integrity: Though I can never help you as I would, yet I will never detain you; ye cannot love, if ye do not trust first. And therefore, let us so carry it towards one another, in all Sim­plicity, and godly Gospel integrity, that we may confide in each other. And if you would love one another much, do not expect too much from any; man is but man: Verily every man in his best estate (and therefore though he be godly) is altogether vani­ty. There is somewhat of the worst in the best, ‘In optimo semper aliquid pessimi —’ Every man must have his allowance, he hath his failings. When [Page 12] ever you look upon another mans Infirmities, think of his other Excellencies. As when you look upon your own Excellency, think withall upon your other Infirmity: So when you look on another mans Infirmity, think withall on his other Excellency. If we expect too much, we are disappointed; and disappoint­ment doth breed vexation, and displeasure: if we expect little, and find much, it breeds love: if we expect much, and find little, it breaks love.

Again, if you would have the returns of love upon your heart, Walk, and be together, you that are godly. Strangenesse is the next dore to Enmity: Strangenesse doth breed Suspition; and Suspition doth breed Enmity. There are some things wherein Nunciatum est mihi de vobis fratres ab ali­quibus qui in vestra congrega­tione sunt & ad nos inde vene­runt, quod de hac­re dissensiones in vobis sunt, itaque dilectissimi ne vos perturbet hujus quaestionis obscuritas, mo­neo vos primum ut de his quae in­telligitis agatis Deo gratias; quicquid est au­tem quo pervenire nondum potest vestrae mentis intentio, pacem inter vos & charitatem servantes a do­mino ut intelligatis orate, & donec res ipsa perducat ad ea quae nondum intelligitis ibi ambulate quo pervenire potuistis. Hac etiam admo [...]et Apostolus Paulus, qui cum dixisset se nondum perfectum esse, paulo post ait, quotquot ergo perfecti sumus hoc sapiamus, & si quid aliter sapitis hoc quoque Deus revelabit, verumtamen in quod pervenimus in eo ambulamus, Phil. 3.15, 16. Augustin: vide Cassandri tractat. de pii vi [...]i officio circa religionis dendium. we are all agreed, let us walk together in the practice of them. It's a vain thing for men to run up and down to get work, when much lies unmade up on their Shop-boards. Now there is much on our board yet not made up, let us all work to make up that which lies on our board for the present, and by that time it is made up, through Gods grace we shall be agreed in the rest. And in the mean time, let every man keep his Place. A learned man being asked what the reason was of the Unde tot in rebus humanis turbae, nisi quod fere omnes eam quam. Deus imposuit nobis personam, nobis volumus, & peregrinam agere desideramus: qui agere debet Theologum, agere audet politicum, qui privata contentus esse umbra debet, publico apricari sole molitur: quod non minus creat in hac mundi histrionia incommodi, quam si in Comoedia servus agat berum & ancillà domin [...]on, morio Regem &c. Est via ad concordiam, quisque faciat in suo vitae genere ad quod Deus eum vocavit suum officium. Non extollat se supra alios neque opera al [...]r [...]m reprehendat, & sua velut meliora laudet, sed alii aliis per charitatem serviant. Luther. Dissentions of those times wherein he lived, said, because men do not keep their Places, all men were out of their Places. I wish I might not say so too; We are out of our Places: and what Peace, or love while men are out of their Places, and do not act, nor move in their own Sphears? Oh! you that are Scholars of Jesus Christ, away to your Places, your Lord is coming, and if he find you out of your Places he will take the rod into his hand.

But above all things think of this Truth much that is now be­fore ye. Lactantius observes, that the Heathens accounted it the best Honouring of their Gods, to be like them: and therefore some would be wicked, that they might be like to Jupiter their Mores & vitia regis imi­rari genus obse­quii est: abjece­runt pietatem ne exprobrare regi (Jovi) scelus vi­derentur. Lact. God: and though it were evil which they did, yet they thought they Honoured their Gods in it, because they were like to them. Ye would all Honour your God: labour more and more to be like to him; he hath saved, delivered and loved you with a Notwithstanding. Oh! therefore let us love one another Notwithstanding all our failings, and infirmities.

Ye read of Rebecca, that when she was with her Servants, she rode on Camels: but when she saw Isaac on foot, she did alight and walk as he did. It may be when you are with your fellow-servants, you think it fit to be on horse-back, you are High, and in your Ruffe: But, behold our Isaac, our Saviour hath conde­scended to our infirmities, Came down, walked on foot: He hath saved us with a Notwithstanding; and why should not all we be contented to walk, as Christ walked; and to love, as he loved? he hath loved us with a Notwithstanding, so let us do. That is the Third.

Duty. 4 Fourthly, if the Lord doth sometimes save his People with a Neverthelesse, out of meer love: Then why should we Despise, or Despaire of any, though they be never so Vile: or Envy at any, though they be never so Good? Say not (saies Austine) Num quid Deus correcturus est hominem tam vilem &c. Will God Cor­rect, and Attende quem rogas non pro quo rogas, vides periculum morbi sed non vides potentiam medici fecit resi­cere potest, August. Convert a man so vile, and so perverse? Do not Despair (saies he) Attend whom thou prayest to, not for whom thou prayest. You see the Disease of the Patient, but not the Power of the Physitian. And seeing God works, and saves with a Notwithstanding, who knows what he will do, whose waies are past finding out? Joseph was thrown behind for a while: and though he had a promise that his sheafe should be higher then the rest of his brethrens: yet at the first it was lowest, but God took him, raised him, and made his sheafe higher then all his brethrens. So can God do by this or that wicked person: though now he stands behind, God may take him, and set him before; for God works freely. Oh! therefore, never Despise any, though they be never so Wicked: Nor, I say, Envy at others, though they be [Page 14] never so Good, for their Parts, Gifts, and Abilities: God can take you, and make you as Good, or better. For the present in­deed, you may bemoan your selves, and say, Is God so good, so gracious, so free as to save with a Notwithstanding? and am I the only wicked man, or woman that shall have none of this free love; that shall not tast of this rich grace? Si impius es (saies one) If thou beest wicked, think on the Publican: If Unclean, think on Rahab: If Injurious, think on the Thief; If an Idolater, think on Abraham; If a Blasphemer, think on Paul: Who would have thought, that should have seen Paul trudging with a persecuting Commission, that he would ever have been such a fa­mous Preacher of the Gospel? but the Lord, our Lord works, Delivers, saves, with a Notwithstanding; he doth work freely: Therefore, Despise not any, though they be never so Vile: Envy not at any, though they be never so Good. That is the fourth.

Duty. 5 Fiftly, if the Lord doth save for his own Nam [...]s sake; Then let us all be tender of his Name: take heed that we do not wrong his Name, our only friend in adversity: But if we be in a­ny danger, labour more and more to ingage his Name in our work, and upon all occasions Exalt this Name of the Lord. A­bulensis observes, that though Moses did strike other things with his Rod, yet himself would not strike the waters, but spake to Aaron to strike them, when they were to be turned into bloud: for (saies he) Moses was preserved in the waters, and out of thank­fulnesse he would not strike the waters that had preserved him. I do not like his reason; but I allude: 'Tis the Name of the Lord that hath preserved you, and shall we now strike his Name? I say nothing of those that do Swear by his Name, their own consciences tell them, that they wound the Name of God: But how few are there in these daies, that are tender of Gods Name? If a man, a Professor, fall and Sin, how ready are others to spread, and divulge his Sin? yea, though the spreading thereof be a scandall unto Gods Name. As Luther said in his time, ob quodcunque erratum, for every fault, and Errour, they presently cry out, These are your fruits of the Gospel: So now, this is the fruit of your Profession, and Holinesse.

But ye see into what times of danger we are now fallen. The Name of the Lord (saies Solomon) is a strong Tower: the righte­ous [Page 15] flie thereunto, and are safe: or as some read it, lift up. If a man be in a Tower, he may not only Defend himself, but offend his Enemy. Abimelech, and a sorry Woman, were too unequal­ly match't: What was a weak woman to him? Yet, Judg. 9. A woman, having the advantage of a strong Tower, proved too good for him; for, from the Tower she cast down a great stone upon Abimelech, brake his scull, and he died. Now such a strong Tower is the Name of the Lord: though you be so weak as a Woman, yet if in-Tower'd in the Name of God, you shall be able to cast down milstones upon all your Enemies. Who would not there­fore Ingage the Name of God more and more in the time of dan­ger? And seeing for his own Names sake, he hath saved you, and your Fathers, and Children, and Families, as it is this day; Come now, and let us Exalt his Name together.

The Name of God is Exalted, when ye speak highly of his Power, Faithfulnesse, Mercy, free love and grace, and of all his Attributes.

A man Exalts his Name, when he ventures upon Great things, and Hard things, even Lyons in his way, upon confidence on the Name of God: as David against Goliah.

The Name of God is Exalted, when men yeeld up their Reso­lutions, and Ingagements, and that Presently, upon the least dis­covery of Dishonour that may come thereby to this Name of God.

We Exalt the Name of God, when we labour to bear up those Ordinances, Waies, and Truths of God, which the world De­cries. There is a Verball; and there is a Reall Exalting of Gods Name: its not the Verball, but the Reall that God expecteth. And seeing he saveth us, and all Ours hitherto, for his own Names sake; Why should we not all joyn together in Exalting his Name? Oh! you that are Parents, call upon your Children to Exalt his Name: You that are Governours, and Masters, call upon your Servants to Exalt his Name: Tel them, how he hath saved us with a Notwithstanding, for his own Names sake; and therefore Exalt his Name. This is the fift Duty.

I should now tel you in the Next place, That if God doth save us with a Notwithstanding, then we should Serve him with a Notwithstanding all Opposition, Notwithstanding all Discou­ragements: [Page 16] that we should Believe, and Trust in him, Notwith­standing all our Fears, and Dangers. But I hasten to the Next Doctrine, which is this;

Doct. 2 When God doth save his people with a Notwithstanding, he doth then leave such Marks, and Characters, of his Infinite Power upon their Deliverance to Salvation, that he may be Fully, Clearly, Plainly known to the Sons of men.

Ye shall observe therefore, That when God promised any great Deliverance to his people in the time of the Prophets, he frequently addeth these words, Then shall ye know that I am the Lord; or, Then shall ye know that I am Jehovah. Gods Infinite, and Almighty Power is never more seen, or legible, then when he works in a way of free love. And therefore, if ye look into the 14. Numb. you find, that when Moses pleaded with God to pardon, and passe by the iniquity of his people, to shew forth his grace, and love to them; he doth then implore, and call in the Power, the Great Power of God. ver. 17. it's said, He made the Heavens by his Power; but here Great Power is used, and ex­pressed for the pardoning of Sin. And in Psal. 99.8. we find, that his free love, and Power are knit together. Deus fortis con­donans &c. For he is not onely strong, and Mercifull, but he is strong in Mercy. So that, whensoever God doth save his people with a Notwithstanding, his great Design is to make known his mighty power unto the Sons of men.

Quest. But it wil be said now, We are all convinced, and perswaded, that the Lord hath saved Us, and Ours, in a way of free love, with a Notwithstanding: But what Marks, or Impressions of a Deity, or of Infinite Power are there upon the Deliverances, or Salvations that we have had?

Answ. 1 First, it's onely God himself that can turn the Tyde. Poor weak man may turne, and divert the stream of a River; but it's onely God, and the Infinite power of the Almighty, that can turne the Tyde. When the Tyde comes in, we may Saile up with the Tyde, or cast Anchor: but none can turne the Tyde but God alone. Not long since, there was a full Tyde of Superstition, and Prelaticall malice coming in upon all Gods people: and now of late, how hath this Tyde been turned? Oh! the Tyde is turn'd, 'tis turn'd; This is the Lords doing, and it may be mar­vellous in your eyes if it be not.

2 Secondly, when there are such Great things done for Gods people as the nature of the second cause will not, cannot beare; then the hand, and arme, and speciall power of God is, and may be seen therein, Jer. 31.22. I the Lord have created a new thing in the earth, a woman shall compasse a man. Neque enim simpliciter Pro­pheta hic de viro loquitur, sed no­minat virum ro­bustum. [...] enim sumitur a fortitudine; cum igitur foeminam viro comparet, non dubito quin significet Pro­pheta Israelitas' qui similes erant foeminis, hoc est carebant viri­bus, destituti erant omni auxilio, quin dicit superiores sore hostibus suis quorum potentia poterat toti mundo terrorem incu [...]ere: Nam [...] significat non amplecti sed obsidere, saepenumero, & multis ac­cipitur scripturae locis in malam partem: Hostes circundederunt me, Psal. 118. Cum igitur noratur obsidio Scriptura hoc verbum usurpat. & perinde est [...]si Propheta dixisset, redigent foeminae viros in angu­stias, ita ut ipsos captivos teneant. Calvin. in Ierem. 31.22. 'Tis ordinarily under­stood of Christ in the womb of the Virgin Mary: But as Calvin doth well observe, ('tis his Comment, not Mine) it's not said, That a woman shall compasse a man barely, but a Strong one: a wo­man shall compasse a strong one, or one that is strong: so the He­brew word signifies; And (saies he) that word which is trans­lated, Compasse, signifies such a Compassing, as Enemies doe use when they lay Siege to a City. So Psal. 118. They Compassed me about like bees. It's the same word there, which is used in a Ho­stile way. And so the meaning is thus: Though, O ye Israelites, ye be as weak as Women, and your Enemies strong; yet you shal lay Siege to them, and take them captive; for I will create a new thing.

When God works Creation-wise, then he puts forth his Al­mighty power: and when a Woman, or those that are weak, shall lay Siege to, and take the strong, then his Creating hand is at work.

And hath it not been thus in these Great Deliverances that he hath wrought for us of late? We may all say, The Lord hath Created a new thing, for the woman, (that is) those that are weak, have laid Siege to, and taken those that are strong. Here is Power legible.

Answ. 3 Thirdly, the Psalmist doth speak expresly, The Lord is known by the Judgement that he executeth: The wicked is snared in the work of their own hands. When the wicked Plot, Consult, and De­signe upon, and against the righteous, and they are so snared in their complotments, as that the cause of the just and righteous is furthered by their own workings; then is the Lord known: then, and there are the Marks, Impressions, Characters, of a Deity up­on [Page 18] that work. And hath not the Lord led you in this way all a long?

First, for the Powder Treason: the Enemies, and Papists, thought to have swallowed up the Protestant party, and to have subdued all this Kingdome with their Religion; promising them­selves such a good day, as they never had before: But never had the Papists such a blow, nor that Religion made more odious in this Kingdome, then by this designe of their owne: they were snared in their own works.

Quest. And was it not so with the Prelates of late? and with all you [...] Enemies? I appeale to ye, What hath contributed to, or advan­ced the Cause of Gods people, more then the Designings of their Enemies? Oh! therefore, who may not say, Now I have seen a Deity, now have I seen the Lord, and his Mighty power?

Answ. 1 But if there have been such Marks, and Impressions of an Al­mighty power upon all our Deliverances, and Salvations; What is the reason, that men see God no more therein, God is yet known no more?

Let me tell you plainly: Some men come to Gods work full of their owne Sense. Interpretation follows the Disposition. Every man interprets according to his own affection.

'Tis therefore observed by Masius, That when Moses and Joshua came down from the Mount, and heard the people dan­cing, playing, and singing before their golden Calf; Joshua, being of a warlike disposition, interprets the noise to be the noise of war: Moses, being a meek man, interprets the noise to be the noise of singing. I have read of a certain Controversie that was at Rome, concerning the two Missals (or Services) of Gregory and Am­brose: the Controversie was very hot, whose Missall or Masse-book should be allowed, and authentick: and thereupon they determined, that they should both be left upon the Altar in Pe­ters Church all the night; and that they would expect some im­mediate revelation from Heaven the next morning: it was so done, both were left on the Altar; and in the morning, they found, that Gregories Masse-book was rent, and torn in many pieces, and lay scattered about the Church: But Ambrose's whole, and open upon the Altar. Which event, saies my Author, one would have thought, should have signified thus much, That [Page 19] the Missall of Gregory should have been cancelled, and abolished; and that of Ambrose Authentick, and Canonicall: But Pope A­drian, in whose time it was, being for Gregories Masse book, ex­pounded this lying Miracle thus: That the rending of Gregories Missall, intended the dispersing thereof over all the Christian World, and that it only should be made Authentick. Thus doe mens Interpretations follow their own Dispositions. And so now, when men come to Gods Works, Deliverances, and Salva­tions, though there be much of a Deity therein, yet coming to them in their own sense, and abounding in their affection, they follow their own Disposition, and so they lose the Deity.

But when Moses came to see the wonder of the burning bush, that was not consumed; though he said, I will turn aside to see this great wonder; the Lord said, Pull off thy Shooes, Moses, pull off thy Shooes. So doth God now call unto us: you say, I'le turn aside, and see this wonder, That Englands bush hath been burning thus many years, and is not consumed; a wonder indeed, to be be­held, and considered by all: But if you would see the Lord therein, ye must pull off your own shooes; and the Lord calls unto ye, O my servants, pull off your shooes; lay aside your own Dispositions, else you will not see this wonder, nor my power.

Answ. 2 Secondly, sometimes men come to Gods work with their hearts full of Envy, and Malice at Gods Instruments: And Ira sequitur invidiam, quae mentem exulce­rat, sensum he­betat, linguam immutat, oculos obumbrat, to­tumque corpus perturbat. Am­bros. Envy is blind. They will not see (saies Esay, in a case of Justice) but they shall see, and be ashamed for their envy at thy people. If a man have an envious, malicious eye at Gods Instruments, he will ne­ver see much of God in the work.

Answ. 3 Thirdly, though there be much of Gods Power, and Glory in all those Salvations which he hath wrought for us with a Not­withstanding: yet sometimes men see not God, because they stand poring so much on the second cause. God seldome doth any great work, but still he doth use some Creature in the doing of it, though the Creature be too short to reach the work. And though it be but a piece of brasse, which (say the Naturalists) to behold is hurtfull to those that are stung with the Serpent: yet the Israelites will rather adore the brasen Serpent, then they will see the Lord.

The Jewish Rabbins say, That when the Philistims had taken [Page 20] Ebrai tamen dicunt quod Philistaei fecerunt e­um dormi [...]e eum mulieribus robu­stis, ut ex eo pro­l [...]m robustam susciperent: quo­mam idem voca­bul: Iud. 16.21. [...] & Iob 31. [...] Dilherus: Elect. lib. 2. cap. 9. Sampson, and saw that he was a man of such strength, none like him in all the earth; they caused him to sleep with some women, that they might have a Generation of Sampsons, and strong men among them: and the reason of this Notion they take from Judg. 16.21. where it's said, That they made him grind (not in the Mill, but) they made him grind. Which word is the same in the Hebrew, with that in Job 31. Then let my wise grind to another. And if this Notion of theirs be true: ye see how the Phil stims lost the sight of God in the strength of Sampson; namely, by poring too much on the second Cause of strength. But when our Lord Jesus Christ was on earth, what great and glorious things did he do! yet the Jews had not an eye to see them, or God in them: Why? Is not this the Carpenters son? say they. Can any good come out of Nazareth? they looked no higher then Nazareth, or a Carpenter. There was Flesh in Christ, and a Deity: they look't so much upon his flesh, as they did lose his Deity. So in all these great things that God hath done for us: there is a flesh in the work, something of flesh; and there is a Deity, the Impressions of infinite power: but men stand looking so much upon the Flesh of the action, as they lose the Deity of it. Some stretch, and crack their eye-strings so much in behol­ding the Creatures, and in the admiration of Men; as they have no eye left for to see the Lord: sometimes men see no more of God in his works because they are not acquainted with his waies and methods of his proceedings with his people; his way is in the deep, and therefore his footsteps are not known; we seek for him in our own way, and find him not: for his waies are not as our waies: whereupon saies Discamus regulam & or­dinem guberna­tionis Deo usita­tum, nam ego sae­pe certas ratio­nes conatus sum Deo praescribere, quibus uteretur in administrati­one sanctae Eccle­siae & aliarum rerion; ab Domi­ne, dixi, hoc velim ita sieri, hoc eventu; sed Deus pro sus contrarium faciebat ab eo quod petiveram: ibi tum cogitabam, atqui meum confilium non est alicuum a gloria Dei, sed plurimum facit ad sanctifican­dum nomen ejus: sed risit haud dubic dominus hanc sapientiam & dixit, age vero novi te esse prudentem & cruditum, sed mihi nunquam hic mos fuit ut aut Petrus, aut Divus Martinus, aut alius me doceret: non sum Deus passivus, sed activus. Selamus Deum se abscondere sub specie possimi Diaboli, ideo ut dis­camus bonitatem, misericordiam, potentiam Dei non posse comprehendi speculando, sed experiendo. Deus suos humiliat ut exaltet, occidit ut vivificet, confiendit ut glorificet, subjicit ut extollat. Nam sic Deus sapientiam nostram mortificat, ut homo agrestis mirabilem symphoniam tot votum in orga [...]is, aut Cytha­ra non intelligit, propterea quod totius harmoniae rationem ignorat: sic nos arbitramur temere omnia fie­ri, diabolum vigilare, Deum dormire, &c. Luther in Gen. Luther, If we would see more of God in his works, we must understand his waies as distinct [Page 21] from ours. Nam ego, (saith he) I often endevoured to prescribe God his way which he should walk in. O Lord (said I) this I would have thus done, in this order, and with this event: but God did the contrary unto what I desired: then did I think, but my counsell was for Gods glory, and did make to the sanctify­ing of his name; sed risit dominus, the Lord laughed at my wis­dome, saying, I know thou art a wise man, and learned; but it is not my manner to do, or work, or govern, as Peter Mar: Lu­ther, or any other shall teach; for I am not a passive, but an a­ctive God: sciamus ergò, we must know therefore, that God doth sometimes hide himself, that we may learn that his good­nesse, mercy, power, is not to be attained by speculation, but experi­ence. The way to see him in his work is to understand his me­thod in working, which nothing can attain unto, but faith: all men have not faith, few that do live by faith. Sometimes men are so discontented with what is evill amongst us, that for anguish of their souls, they cannot see what is good: some crum goes awry, and so they lose the whole meale of mercy. But would you have a true prospect of the great things God hath done for us? then let us all go, and run unto Jesus Christ, to open the mystery and parable of his works; he is the Lord that is now at work. And as when he lived, without a parable spake he nothing; so now without a parable works he nothing: his works are all parabolicall as his words were.

We read, that when John, in Revel. 5. met with a sealed Book that had seven seals, which neither he, nor any could open; he fell down and wept: but one came to him and told him, The Lyon of the Tribe of Judah is worthy to open the book: and so he was fully quieted, praising the Lord. Now there is a great Folio-book of Providence that is before you: indeed it is sealed with many seales; but if opened, you will find that it is written in e­very Page, Free grace, Free love, Salvation with a Notwithstan­ding: Would you open this book? away then to Jesus Christ: and as the Disciples said, so do you also, Lord, tell us the meaning of this Parable; tell us the meaning of this Dispensation: oh! tell us the meaning of this thy Providence. Christ is very ready to teach you; as a School-master, morning by morning teacheth his scholars; so Christ, Esay 50. 4. And all the worst he will say [Page 22] to you, as to Peter, What I do thou knowest not now, but thou shalt know.

Quest. But suppose we have seen the Lord already, the finger, hand, arme, and Almighty power of God; for we must all needs ac­knowledge, that the Lord hath done great things for us; that we have seen the Marks, and Characters of his Almighty power im­printed upon all our Deliverances, upon the Deliverance of this day, and upon all those Salvations which this age hath brought forth: But then what is our work? and what returns are we to make unto God again?

Answ. Discovery of Power calls for Feare: it must be the song of these latter times, Revel. 15. Great and wonderfull are thy works, O Lord God Almighty, Just and true are thy waies, who shall not feare thee, and worship thy Name?

Duty. 1 But if God hath done Great things for us, then are we to do some Great thing for God again. God never did any Great thing for his Servants, but they did Great things for him: So David, Paul, Zacheus, and many others. And because Hezekiah did not make answerable Returne of praise, (though he did praise the Lord for his deliverance) God was displeased with him, and it cost him deare. Now God hath done Great things for us, and made known his infinite power, in a way of free love to us; what Great thing shall we do for God? Yea, what Great thing shall we not do for God?

Let us fix here a little.

1 First, it is in these working, busie times, a Great thing to sit still, and be contented to be without work, to be laid by, and to be used no more. God hath his times for men: he uses one to day, and another to morrow. If a man be used in one service once, he thinks he must be used in all things, and alwaies: and when God laies him by, and takes another; then like the Elder brother in the parable, he murmures, and envies at the Yonger brother that is called home to Gods worke. It's an hard thing for one that hath been used, to be contented to be used no more: oh! that Magistrates, Ministers, Men of service could but be wil­ling to be used no more, and to be laid aside if God will have it so. A man is never more fit for service, then when he is willing to be used no more in service.

2 Again, Simplicity, and Plainnesse in Gods work, is a great matter in these Designing times: those come nearest to God, that are the most simple, and without foulds and doubles; for Divine nature is simplicity it self.

3 A Great thing it is now, to do Gods work quickly, and with dispatch: to shew Mercy readily, and to doe Justice speedily, without delay. There may be, and is as much of Gods power seen in the lesser Creatures, (as in the Pismire, Worme, and the like) as in the Great bodies of the Sun, and Moon: because, though the Pismire be little, yet there is life in that, and none in the Sun, or Moon. Now when Justice is executed speedily, and Mercy dispensed quickly, there is life in it. Let Beer, or Wine stand a while, or till the morning, and though it were never so good when it was drawn, yet after standing, it grows flat, and dead. So do Justice, Equity, and Mercy too: let Mercy, Equity, or Justice be delayed, and stand a while, and then, though never so good in themselves, yet they are flat, and dead: quickly dispen­sed, and executed hath life.

Wherefore, Right Honourable, if you would do any Great thing for God, Look over your Laws and Ordinances of Justice, Equity, and Mercy; and consider what there is that clogs the speedy execution thereof: take off the clogs. It may be, some Half-ordinance against Sabbath-sportings, Drunkennesse, and Swearing may lie before you; oh! that there may be more dis­patch, more dispatch, this will put life into all your works, and make them Great, though otherwise small in your own eyes.

4 Again, it is a great matter for a man to know his time, and tyde of working. There is a time for all things under the sun: and be­cause men know not their time, and judgment, therefore their evill is Tale ingeni­um erat lauda­tissimi Principis Frederici Saxo­niae ducis Ele­ctoris. Is erat vir vere industrius, qui non dicebat, non faciebat omnia quae poterat in praesens dicere, & fa­cere; sed expectabat tempus, persoram, locum commodum, dissimutabat omnia, suo autem tempore & loco, uno verbo plus efficiebat quam multi alii sine hac industria potentia & viribus summis, &c. quare adhibenda est etiam oratio ut Deus adsit. Luther in Gen. great upon them, saies Solomon. But if men could take the tyde of Providence, how easily might they carry up a great burden? whereas, losing their tyde, and rowing against the streams of pro­vidence, things come off heavily, and with much difficulty.

When a man is at Sea, in a Vessel he must not go where he wil, [Page 24] but as the wind and tyde carries him. Ye are now imbarqued in a great work and service; ye may not, ye cannot go where, and when you will: Sometimes ye must lie becalmed. But, oh! that men did know the gale of providence, the time and tyde of providence! But though we have often come up against tyde; and come down with the tyde, yet how few do know the time and tyde of providence! how many heats of our own hearts have we lost? Would you therefore do any great thing for God? take your time and tyde, and improve those heats of your hearts, when providence warms them. This wil be your wisdome, and thus shall you be great, and do great things in the eyes of heaven and earth.

5 Again, it is no great matter now, for a man to spread the Gospel into all the parts of this Kingdom, and Dominion of Wales, if men had an heart for it: and, oh! that they had a heart to doe it! But to spread the Gospel into all the parts of the world, is something. Thus the Jesuits, thus the Papists do in re­gard of their Gospel. Why should not we be as active for good, as they are for evill? you have a better Master, and you shall have better wages. When shall the blessing of the poor Indian come upon our English Parliament? this would be a great thing; let incouragement be given this way.

It is no great matter, for a man to do that which is right, and good; yea, to do it exactly: but to walk exactly in a crowd, and throng of businesse, this is somewhat.

It is no great matter, for to be Godly in a godly place: but to be godly in an Ungodly place, in the midst of those that are most ungodly, this is somewhat.

It is no great matter for a man to be the same for God in the same condition: but to have a samenesse of heart for God in variety of conditions, this is somewhat.

It is no great matter to be thankfull, rejoyce, and love God in prosperity: but to fear God in prosperity, and to love God in adversity: to blesse God when he takes away from us, and to be in all things thankfull (as the Apostle speaks) is something.

It is no great matter, for a man to pray morning, and evening, thinking no more of God all the day after: but to be heavenly in all our earthly imployments throughout the day; and in all [Page 25] our dealings with man, still to deal with God, living to God, and in God, this is somewhat.

It is no great matter, to doe well, and hear well: but to doe well, and heare ill, for a man to doe great things for God, Magnum est, magna facere, & teipsum putare nihil. Euseb. Neiremb. and think himself nothing, to believe in the dark, to see through na­turall impossibilities, and to trust in God for life in a businesse, when the sentence of death is upon second causes; this is a great matter.

Many other great things that I might lay before ye: but I should be too long. God hath done great things for us: a thankfull heart saies, What shall I return unto the Lord for all his benefits? and the answer is, Great is the Lord, and greatly to be praised: great is the Lord, and greatly to be served: He hath done great things for us, we must doe great things for him: small things now will not serve our turn. This is the first Duty.

Duty. 2 Secondly, if the Lord hath made bare his holy arme for your deliverance; if he hath saved you with a great salvation, as it is this day; you, and your Fathers, and Children from the hand of Rome, and of the Papists; then why should you not all prejudice your hearts against that Religion that was the Mother of such a bloudy designe as the Powder-Treason was? The Papists said in­deed, when their Plot miscarried, That it was but the work of some few unfortunate Gentlemen. I, and blessed be the Lord they were so unfortunate. But had the Plot sired, and taken, then the Execution thereof would have been painted in the Popes Pa­lace: as I have read the Massacre of Paris was, in perpetuam rei memoriam. But if their Si vero do­minus tempora­lis requisitus & monitus ab Ec­clesia, terram suam purgare neglexerit ab hac haeretica foedi­tate, per Me­tropolitanum & caeteros Episco­pos excommunicationis vinculo innodetur: & si satisfacere contempserit intra annum, significetur hoc summo Pontifici ut ex tunc ipse vassallos ab ejus fidelitate absolutos denunciet & terram exponat Catho­licis [...] pa [...]am, qui eam exterminatis haereticis sinc ulla contradictione possideant. Edecretis Concilii, Ge [...]e [...]alis L [...]e [...]anensis tempore Innocentii Papae 3. de fide Cathol. cap. 3. Binius. Omnesque qui [...] (Imp [...]ra [...]ra s [...]l.) j [...]ra nento fidelitatis aliquo modo tenentur astricti, vel obligati, a juramento hujus­modi perp [...]tuo absolvimus & liberamus, auctoritate Apostolica firmiter & stricte inhibendo ne quis­quam de [...]a [...]ro [...]i tanquam Imperatori vel Regi pareat: decernendo quoslibet qui deinceps ei velut Imperatori vel Regi consilium, vol auxilium praestiterint, seu fautorem ipso facto excommunicationis vinculo subjacere. Concil. Lugdun. 13. oecumenic. approbatum centum & quadraginta Episcoporum, causa Frederici 2. Imperat. deponendi celebratum, 1245. Bin. vide plura apud Mat. Paris: cum depo­sitione, & submissione Io [...]nnis Regis Anglicani. Principibus apostatantibus a fide non est obedien­dum, & ideo cum cito aliquis per sententiam denunciatur excommunicatus propter apostasiam a fide, ipso facto ejus subditisunt absoluti a dominio ejus & juramento fidelitatis, Thom. Aquin. 22. quaest. 12. art. 2. & qu [...]st. 10. art. 10. Non licet Christianis tolerare Regem infidelem haereticum si ille conc­tur pertrahere subdito ad suam haeresim vel infidelitatem, tenentur Christiani non pati super se regem non Christianum, si ille co [...]etur avertere populum a fide. Bellarm. de Roman. pontif. lib. 5. cap. 7. Possu­mus veritatem hanc authoritate & praxi Ecclesiae ostendere, & post varia exempla addit, at vero haec omnia, & similia non temere nec in angulo, sed aliqua ex illis in conciliis frequentissimis, aliquando in Generali. Ergo incredibile est fuisse actus usurpatae, & non verae authoritatis. Suarez. lib. 3. de Rom. pontif. cap. 23.24. qua nam sunt apostatarum & haereticorum poenae? privatio politicae potestatis juxta Canonem nos Sanctorum & can. juratos 15. q. 6. & extravagantem Martini 5. ad evitanda; septima poena est poena corporis, viz. incarceratio, exilium, mors. Tannerus de fide, disput. 1. quaest. 8. dub. 6. Tom. 3. in Thom. Aquinat. Em. Sa in voce, Tyrannus. Mariana lib. 6. de reg. c. 6. p. 59. Religion it self do carry such prin­ciples in the bosome of it as do naturally breed and lead to such practises, then it cannot be said that this was onely the design of a few unfortunate Gentlemen. Now what are the Principles of that Religion? the Papists themselves say, That what a Pope de­termines in a Councell, or Generall Councell, is de fide: aske therefore the Lateran Councell, and Concilium Lugdunense, aske Aquinas, Bellarmine, Suarez, Tollet, Sa, Mariana, Tanne­rus, and Becanus, they will tell you, that infidelious, hereticall, a­postatizing [Page 26] Princes and Governours are to be deposed and ex­communicated by the Pope. Secondly, that being so sentenced, their Subjects are absolved and freed from the Oath of fidelity and Allegiance. Thirdly, that excommunicated persons (being hereticks) cujuscunque ordinis, are to be deprived of their estates, jurisdictions; yea, their lifes; haeretici sunt comburendi. And though this Powder-Treason were the designe of some infortu­nate Gentleman: yet I dare challenge all the Jesuites in the world, to shew such a practice designed by any unfortunate Gen­tlemen of the Protestant party.

Or, is this the onely bloudy practice of the Papists and Jesu­ites? Or is this the onely evill of that Religion? Truly, as things lie in my apprehension, this Religion, this Bellarminian Religion destroies the whole Law, and Gospel; the Law, and the ten Commandements.

It destroies the First Commandement: for they worship a piece of bread for God, with the worship of God.

It destroies the Second: witnesse their many Images.

It destroies the Third: taking Gods Name in vaine, by Pray­ing and Worshipping in an unknown tongue.

It destroies the Fourth, by denying the Morality of the Sab­bath.

It destroies the Fift: for if a man, or woman get into a Cloy­ster, and say Corban, it is a Gift; they are no more bound to o­bey their Parents.

It destroies the Sixt Commandement: for they murder Prin­ces, and Magistrates: witnesse this day, and the Principles of this action.

It destroies the Seventh: for they say, single Fornication is no sin, or veniall.

It destroies the Eighth: for it hath stollen away the Cup in the Lords Supper from the people; and the Scriptures from them too.

It destroies the Ninth: for they beare false witnesse of the Fathers, and antient Writers, making them say what they never did, to beare up their own Cause: and of godly Luther, Calvin, Beza, and others; affirming that they did, and died, as they did not, and died not.

It destroies the Tenth Commandement: for they say, Concu­piscence is no sin: and that Originall sin is, Peccatum minus mi­nimo, lesse then the least: I know nothing lesse then the least, but nothing.

It destroies the Gospel: setting up a Covenant of works. The comfort and sweetnesse of the Gospel hangs on the Priestly Of­fice of Christ; which consists in his Satisfaction for sin, and Inter­cession: this Religion tels us of other satisfactions then that of Christ, and other Mediatours, and Intercessours; as Saints, and Angels.

It destroies your Faith: Concil. Tri­dent. Sess. 6. c. 9. 12. for it holds Doubtings; and that a man cannot be ordinarily assured of his Salvation.

It destroies your Repentance: quicun (que) pec­catum originis extenuant, do­ctrinam de poeni­tentia depravant Gerard. by extenuation of sin, the great sin of our nature; and giving a bable Penance for true Repen­tance.

It destroies your Obedience, by the ingrediency of merits.

It destroies the whole Law of God, and Scripture, Vide Gerar­di disputation. Theolog. l. 2. ubi de hisce om­nibus agitur su­sius. by making it a Nose of Wax; and insufficient Rule for us to live by, with­out their own Traditions.

It destroies the Laws of man too: for what is the Law of Eng­land, [Page 28] but the Parliament? The Law is a dead Parliament: and the Parliament is a living Law. You have now time to dispute your Liberty of Subjects, Priviledge of Parliament, and Roy­all Prerogative: But had this Designe taken, in what wofull confusion had all been wrapt up together?

It may be you say, So they are now.

But unthankfull heart, it had been worse then, infinitely worse then. Then might the poor Country-man have come up and seen an heap of bloud, flesh, and stones together: and after long scraping in that heap, possibly might have found the head of their Knight, and Burgesse, saying, Here is the head of our deare Knight and Burgesse, but where are his armes? where his legs?

Then might the Wife, and Children have done the like, and said, Here, oh! here is my Husbands head, but where is his body? my Fathers head, but where is his body? Then might you have heard, not Rachel mourning for her Children; but all the Chil­dren of this Land mourning for their Fathers, and not comfor­ted, because they were not. You will mourn, and lament, and weep (sometime) at the execution of a Malefactor, and say, What pity is it, that such a man as this should die? though he were thus and thus faulty in this matter, yet otherwise a valiant man, a wise man, a brave man: What pity is it that his head should thus be stricken off at one blow? But here the Head of England should have been stricken off at one blow: And not a Malefactor executed, but our Judges themselves under the stroke of injustice, tumbling in their goare. Oh! unparalleld cruelty! I know nothing beyond it, but Hel it selfe. Speak, O Sun! whe­ther in all thy travels from one end of the heavens to the other, thou hast ever beheld such a practice as this? yet this designe, this black, cruell, hellish designe hath this Jesuiticall Religion brought forth, as it is this day.

But I say no more; ye know what the Northern Gentleman said: I cannot dispute, but I have two Arguments against the Papists, that can never be answered, Equivocation, and the Pow­der-Treason; and this may all you say that cannot dispute. Who would not prejudice his own heart, his Childrens, his Servants hearts against this Religion? oh! for ever take heed of tampe­ring with this Religion.

I feare the hand of the Jesuite is too much among us at this day: but, O England! O Parliament! for ever remember the Fift of November: The snare is broken, and we are delivered.

Duty. 3 And so I come to the third Duty, which upon the account of Gods gracious and powerfull deliverance, we are to return unto God; namely, To praise him, and speak well of his Name.

The Lord hath saved us, and made his mighty power known in the midst of us: O be thankfull unto the Lord, for he is good, for his mer­cy indures for ever. We read in Psal. 126. that when the Lord turned the captivity of Zion, it is said, The Church was like unto those that are restored to health. The words run thus, When the Lord turned again the captivity of Zion, we were like unto them that dream: But the words should rather be translated; We חלם Incolumis, sanus, sanatus, reviluit, convaluit, sic Ps. 126. fuimus כחלמים sicut convalescen­tes, Targum: si­cut aegroti, qui sanati sunt, ut captivitas mor­bo & sanationi liberatio compa­retur. Sept. [...] sicut consola­ti. Alii sicut so­mniantes, ex sig­nificatione secun­da: Shind. p. 582. fuimus sicut convale­scentes, veram esse hanc Pro­phetiam res post­ca gesta testatur, quoniam similes ex aegritudine convalescentibus fuerunt redeun­tes ex captivitate Babyloniae, pau­latim enim auctae sunt vires eo­rum. Cajetan. in Psal. 125. are like unto those that are restored to health. The Hebrew word signifies, to recover, or to be restored to health. And so the same word is translated in the 38. of Esay, when Hezekiah re­covered, he made a Psalme of Praise, and said, O Lord, by these things men live, and in all things is the life of my spirit: so wilt thou recover me, and make me to live. 'Tis the same word that is used here. Thus Cajetan, Shindler, and others would have it translated here; and it suits best with the following words, Then were our mouths filled with laughter, and our tongues with praise. When a man is in a good dream, his mouth is not filled with laughter; nor his tongue with praise: If a man be in a bad dream, his mouth is not filled with laughter, nor his tongue with praise; but when a man is restored to health after a great sicknesse, it is so. And therefore (saies the Psalmist) When the Lord turned our cap­tivity, &c. Now if you look into Scripture, you will find, that the word, captivity, is used for any violence that is done by o­thers upon Gods people. So it is said of Job, when he prayed for his friends. He was never from his own house in all his affliction, how then in captivity? he was under violence, for the present put into the hands of Satan, and so in captivity. When Gods people are under violence, then in Scripture phrase they are said to be in captivity. Ye have also been under the violence of men; in Queen Maries daies, under the violence of Papists: In later daies, under the violence of Prelates. And now of late, the Par­liament under the violence of the Rout. And the godly of the [Page 30] City under violence too. But the Lord having freed you from this violence, he hath turned your captivity, even as the waters of the South: and therefore, why should not all we be as those that are restored to health again? When a man is restored to health, then he praises the Lord, and rejoices in all his goodnesse: yea, he will praise the Lord for lesse strength and health, then be­fore; for that which he did not praise God before.

Wherefore now then (though we doe not keep this day as an Holy-day) Let our mouths be filled with laughter, and our tongues with praises. O give thanks unto the Lord, for he is good, for his mer­cy indures for ever. He hath scattered the proud in the imaginations of their hearts: for his mercy indures for ever. He hath saved us with a Notwithstanding: for his mercy indures for ever. He hath not only delivered us from one Powder-Treason, but from many, in these late years; for his mercy indures for ever.

Oh! you, Right Honourable, the House of Peers, Praise ye the Lord, for he is good; for his mercy indures for ever.

And you, most Honourable, the House of Commons, Praise ye the Lord, for he is good; for his mercy indures for ever.

And let all the houshold of the faithful, praise the Lord, for he is good; for his mercy indures for ever. O give thanks unto the God of Gods; for his mercy indures for ever. We sinned, God saved us: We sinned greatly, he hath saved us with a great salvation, with a Ne­verthelesse: Neverthelesse he hath saved us, for his own Names sake; that he might make his mighty power known: Now then, Let us all praise the Lord, and call upon his Name.