The Seal of the Church's safety; OR A Sermon preached at NORWICH, the fift of November, 1616. Wherein is opened the sealed assurance of the safety of the CHURCH, in all times, and estates, meet for all Christians to know, and acknowledge, to the glory of God, and their own comfort in life and death. By N. COLT, one of the Preachers appointed by public authority for the commonplace there. 2. TIM. 2.19. The foundation of God remaineth sure, and hath this Seal, The Lord knoweth, etc. PSAL. 3.8. Salvation belongeth to the Lord, and his blessing is upon his People. LONDON Printed by W. Stansby. 1617. TO THE RIGHT WORSHIPFUL AND RELIGIOUS Magistrates, Christian Societies, and other Inhabitants of the City of NORWICH, saving-health in JESUS CHRIST. RIght Worshipful and right dear to me in the Lord, I ingenuously acknowledge, that when I did observe the public testimony that God gave to the word of his Grace, in the Sermon following, evidenced not only by your religious attention thereunto, with gracious aspect, and long continued patience in hearing me, for the space almost of two hours; but also by the general, and thankful recognition of the same, by many, very many, of sundry sorts, in your City, I did (as was meet) hereat much rejoice in spirit before the Lord, gave him the glory, and blessed you, in praying for you. The next day going forth into the streets of your City, to see and salute some of my friends, I found (upon discourse) that many were desirous to enjoy the service of my Pen upon this subject, for their further use: wherewith when I had acquainted some of eminent place, and amongst others, that learned, and grave Divine Master Doctor Suckling, Deane of Norwich, who having been himself a hearer of me, did (I believe) even out of his feeling, and conscience, assure me, that herein I might do good service to God, and to his people. Upon these and other Christian encouragements I said in my heart, Surely this thing seemeth to come of the Lord, whose I am, and whom I serve in the Gospel of his Son, who also best knows what to do with me, and my service. So I did (and indeed durst not but) consent, at least to try what herein the Lord would be pleased to do by me, for you. Whereupon I returning home, did survey my written Meditations, and Notes, and thereby recovered some losses of memory, recollected my spirits, and put on hard for God and his people: and by the help of his holy grace finished thus this little Frame, and Jmpression of the public Seal of the Church's safety. And when this weak conception of my barren breast was brought to light, by the hand of a public professed Midwife, I mean, the Printer, remembering well, that as I stood for Father, and therefore took upon me to give it a Name, suitable to the nature of the Matter subject, so likewise that you were to me herein in stead of public Witnesses; I hereupon eftsoones resolved, that it was no less reasonable than religious for me, when I had done with it what I would, & could, to return it home again unto you; that so you might take it as your own, possess it, patronize it, and employ it in your service, as you should think fit. Welcome then in gracious love (Thou loving & truly religious City of Norwich) this written Monument, and real Evidence of my true love, respect, and thankfulness to thee, & thine, in jesus Christ: and let this be (as God hath appointed it) some weak means to propagate thy Memory, and Honour unto Posterity. And now, my holy Brethren, Heb. 3.1. partakers of the heavenly vocation, give me leave upon this occasion, to speak a good word unto you, from the Lord our good God, in Jesus Christ. Seeing the Lord of Heaven and Earth hath in special mercy seated your free and faithful City within the pale of this English Paradise, and in the same doth still betrust and honour you with the unspeakable treasure of his heavenly Truth, and holy Ordinances, and that in the hand of many able, and faithful Ministers of Jesus Christ, whom he hath sent, and set as blessings to your City, even as the celestial Light & Salt of the same: seeing also that you do happily enjoy, and sway the Sword of civil Government, and under the same are blessed with Health, Peace, Plenty, and other comfortable conditions of life, and estate: And finally, seeing the Lord jehovah, the great Patron and Protector of this our English Israel, hath also made you, and your City glorious, by great deliverances (both in general, and in special) from extreme dangers of utter desolation; and namely, in that your singular preservation from the rage and ruins of Kets Camp, (and whiles you live upon earth, propagate the memory thereof unto your posterity, by a religious observation of the time, matter, and mercy of GOD towards you therein.) Also in your, and our late admirable freedom from the fiery effects of that hellish, Popish powder-treason: Let all these gracious & ample evidences of God's favour, and fatherly providence to you, & yours, affect, enlarge, and settle your Christian souls so deeply in the true faith, fear, and love of God, as may cause you to abound more and more in every good word, and work appertaining unto you; and therein give God the glory due to his Name, send in daily unto him tributes of duty, & Presents of affection, both in private, and public. And finally, living and dying, give his holy Ministers, and faithful People, that live with you, just cause daily to bless you in praying for you: which verily, upon trial, will prove not the weakest way to build up your Houses, your Honour, and Happiness, both in Earth and Heaven. But lest I should seem overbold, or busy with you (my good Brethren & Fathers) who otherwise do abound with good Monitors, and do happily carry the best about you in your own breasts, I will here seasonably suspend my officious Pen, & conclude with prayer to God on your behalf; That it would please his holy Majesty abundantly to bless unto you, and yours, all the means and helps of holiness (and this amongst the rest) which you do enjoy, until that good work of his Grace, which is begun in you, shall be perfected for the praise of his glorious rich Grace in jesus Christ, In whom I shall willingly rest Yours all, in all Offices of pious love, and service, in my place and measure: N. COLT. LONDON the third of JUNE. 1617. The SEAL of the churches safety, etc. 2. PET. 2.9. The Lord hath known to deliver the godly out of temptation: and to reserve the unjust to the day of judgement to be punished. WHen this solemn task of sacred duty was lately put upon me by the hand of public Authority, (which I have reason much to respect) though the lets both public and private which did wrestle with me in the Work, were neither few, nor weak; yet perceiving that my calling hereunto was not uncomfortable, I resolved with Christian confidence herein to cast myself wholly upon the help of Heaven, both for Theme, Method, and Matter, that in some measure might be suitable to the occasion, and to this solemn Assembly. Wherein notwithstanding, I do humbly crave of all sorts a friendly, both construction, and acceptation of that plain provision of holy Truth, which by God's assistance, I shall deliver unto you out of this sacred and sweet Oracle; within the limits whereof lie two grand Conclusions: One of admirable and endless comfort to the Godly; The parts and Resolution of the Text. ●he other of no less horror and confusion to all the world of the wicked. The former of these is delivered in form of a Promise: ●he latter of a Threatening. 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 Deliverance] which is amplified and made lightsome. First, by the cause thereof [the knowledge of God,] [the Lord knoweth] and secondly, by the kind of deliverance [out of tentation.] So then we have in the former passage, First, the Author of this benefit, the Lord. Secondly, the Efficient cause and ground thereof, his knowledge, [The Lord knoweth.] Thirdly, the benefit itself, [Deliverance.] Fourthly, the Object, or parties upon whom the benefit is conferred [the godly.] And lastly, the kind of the benefit bestowed [deliverance out of tentation.] The resolution of the other part of this Sentence agreeth with this in effect; And thus much of the Method plainly and briefly. Now, although I know that the Learned amongst you, cannot necessarily expect any observations touching matter of Inference, Reference, Connexion, or Dependence that should lie between this Period and the Premises, seeing in the original there is neither Relative, Illative, nor Copulative particle to be found: yet because indeed it is so, I will say that this Sentence is the Conclusion of a former Induction, and so both in Nature, and Art, doth depend upon the Premises. Which thing, further to manifest, let us make some short Survey of that which went before in this Chap. where you shall find that the holy Apostle having in the end of the former Chapter set forth the certainty, and dignity of the Doctrine of of the Gospel, both from the Author thereof, and from the agreement that it hath with the Writings of the Prophets, doth upon this occasion, in the beginning of this Chapter tell the Church (as Christ himself 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. damnable Heresies, (in effect) to the denying of the Lord that bought them; and (yet) that many should follow their damnable ways: by whom the way of Truth should be ill-spoken of, etc. And that they through cursed covetousness and base e Multos fore eorum sectatores. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. flattery should make f Quàm vera & viva est haec Romani Cleri descriptio: Beza. merchandise of Souls. For all which their wickedness (saith Saint Peter) they shall bring upon themselves g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. swift destruction, which destruction he doth not only denounce against them by the Spirit of Prophecy, as it were by divine Divination; but also proveth it by Theological demonstration: namely, by an Induction of sundry particulars of God's justice inflicted upon, both Angels, and Men, which formerly had sinned against the Lord. For (saith the Apostle) if God did not spare the Angels which sinned, nor the old World, ●or Sodom and Gomorrha, neither will he spare these, etc. Indeed this Consequence is wanting ●n the Greek, but by a a Ellipsis consequent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Figure frequent in Holy Scripture, is to be understood necessarily, and supplied, as it is in the margin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now, besides this Induction of particulars, the Apostle for further proof of their undoubted punishment, doth use two strong Arguments to evince the same; the one taken from the equity and b A pari. identity of Divine justice, which is ever the same, when the case is alike. The other Argument is taken from the c A maiori. greater to the less, if we respect the excellency of Angels above men. This done; the Apostle to these instances of Divine justice, addeth (as a Corollary of comfort to God's Elect,) two famous Examples of special mercy from God, showed in the preservation of Noah and Lot, verses 5.6.7.8. From all which Monuments of Divine justice, and Mercy, Saint Peter inferreth this Conclusion, and Divine Aphorism, The Lord knoweth to deliver the godly, etc. and to reserve the wicked to, etc. And thus much of the d Series orationis & argumentorum. thread of speech, consequence of matter, and dependence of this sacred Conclusion, inferred upon that which went before in this Chapter. Now let us come to make some use of the Apostles order, and kind of confirmation. It is by an inartificial Syllogism commonly called e Inductio est argumentatio à pluribus particularibus ad universal, quasi à partibus ad totum progressio, etc. Induction, or Enumeration of Particulars to enforce a general truth of that kind: as for example, if a man by this kind of reasoning would prove justification by faith against a Papist; let him do it by an Induction of Particulars, and say; Heb. 11. Abel was justified by Faith, so was Enoch, Noah, Abraham, Isaac, jacob, Moses, etc. Neither can you find the f Nec in caeteris contrarium, est videre: ergo, etc. contrary in any of the Saints of God, Therefore, whosoever is justified, is justified by Faith. One Instance more, against the confident sinner his vain hope of Salvation. As if you would prove, that without true repentance he cannot be saved; argue thus, by an Induction of particulars, and say; that neither David, nor Peter, nor Zacheus, nor Mary Magdalen, nor Paul, nor the Incestuous Corinthian, without true repentance could be saved, neither is the contrary to be found in the Book of God: therefore without true repentance no man can be saved. Lo, this is a sure and sanctified kind of reasoning, in cases of Religion; and is both Logical and Theological, I mean, both Natural, and Spiritual, human, and Divine; fit both for Learned, and Unlearned to use for their Instruction, Conviction, Confirmation, Consolation, etc. And for this cause also among other ends, (as I believe) it hath pleased God in his singular wisdom and mercy to leau● upon Record in his Holy Word so many examples of both good and bad; and of their different estates and ends. And so let us now proceed from the Apostle his Order and Inference, modestly to survey and search his Evidence, touching the Safeconduct and Protection of all the godly, in the midst of all straits, dangers, trials, temptations, evils, and enemies, until such time as they be safely arrived in the Kingdom of Heaven. The warrant and Evidence that the Apostle here showeth for it, is this, [That the Lord doth know how to deliver his, etc.] Out of which words I purpose (though sparingly, as I pass through them) to give you in the first place, some Grammatical and Punctual Observations; (yet not to show myself; that vanity were too light for the gravity of a Divine, that knoweth himself and his service to be subject to a strict Trial before God's Tribunal, but) to show you in part what hidden Mysteries of Divinity lie folded up, not only in complete Sentences, but also in the single words of Sacred Writ. In the next place you shall have such Positions, and Observations, both for Doctrine, Duty and Comfort, as I can collect fitly, out of this heavenly Oracle. I find in the Book of GOD, that the word (Lord) when it is applied unto God indefinitely, is to be taken two-wayes; that is to say, sometimes g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Essentially, and sometimes h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Possessively. For the former, Acts 2.39. The promise is made to you (saith the Apostle Peter to the jews) and to your children, and to all that are a far off, even to as many as the Lord our God shall call. For the latter, read Matth. 11.25. I thank thee (or as the Greek word is, I confess unto thee) O Father, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lord of Heaven and Earth, etc. Possessively taken. So likewise, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [Lord] may (I suppose) admit a twofold derivation, videlicet, it may come either of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former signifying to be the first k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ens aeternum. Essence, the other the first l Ens Entium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Author; and so may parallel that essential name of God, jehovah] who is an infinite and unsearchable Selfe-being Essence, eternal, everlasting, and unchangeable, giving being and beginning to all things, etc. Or else it may come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so should intimate the possessing and governing of all things, as absolute Lord, Owner, and Commander of them: and so it answereth to the Hebrew word Bagnal, Hos. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of-himselfe-Lord, simply and absolutely, as he alone that hath absolute and universal power, in, and over all things, causes, and persons whatsoever, wheresoever. And this of the derivation, & sense of the first word (Lord) taken either essentially or possessively: here you may safely take it in both senses, without restraint to either. The doctrine, and duties to be derived from hence, I defer, until I have spoken of the Etymology of the next word, and then will I prosecute them together jointly and severally. It followeth in the Text, The Lord knoweth, etc.] The greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which answereth to the hebrew word jadang] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which (as Scholars know) doth signify to be much, and long acquainted with the thing which we know; as here now to import thus much, Longo usu exercitatus & in liberandis pijs, & in puniendis sceleratis, Beza. That the Lord hath been long time exercised and accustomed with the both delivering and preserving of the godly; and with punishing the wicked. And in this very sense, and in the like subject doth the holy Prophet, Psal 1. v. 6. use the same word; where having showed 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, etc. Ki-iodeang jehovah derec tsaddikim vederecreschagnim tobedh.] The greek tongue seemeth to distinguish the three kinds of common knowledge, sensual, rational, and artificial, I mean, of Sense, of Reason, and of Art, by three several words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, outstrips them all, and addeth unto the three former a fourth kind of knowledge, namely, experimental. In which kind it may be, that the holy Angels themselves increase in knowledge, experimentally. But howsoever the rules go with Creatures, and with their knowledge; I am sure that it goeth far otherwise with the Creator, whose knowledge is (as himself) infinite, and unsearchable. Insomuch as, me thinks, I hear the holy Apostle here proclaiming openly, that there is nothing so dark, deep, or difficult, so large and manifold, which hath been, is, or can be hid from the ancient, perfect, and plenary knowledge of the Lord God, with whom we have to do, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 4. Moreover, finding the verb here used, to be put in the tense and time passed (for puny Scholars know, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and therefore should be read [The Lord hath known] it showeth that this knowledge of GOD our Lord is from everlasting, to everlasting; no time past, present, or to come, can determine his knowledge, but it far far exceedeth all term of time. Now from all these punctual impressions of this word of truth, let me collect, & give unto you some weak definition of the knowledge of God, thus: The knowledge of God is that, by which the Lord our God in one eternal, & ineffable act of infinite understanding, doth distinctly and perfectly know all things, persons, causes, times and occurrences, which have been, are, or shall be more and less, first and last, together with all their substances, quantities, qualities, inclinations, motions, actions, and ends; and this, not by certain degrees, and passages, nor by observations, and notions abstracted, and taken from the things themselves (as Men and Angels may know things:) Nil Creatoris aut lateat cognitionem, aut effugiat potestatem. Aug. but essentially, of, in, and from himself, absolutely, simply, and all at once. To which his absolute divine knowledge of all things is joined his infinite Act of will, whereby God willeth them freely, justly, eternally, and unchangeably; and according to the same doth effectually, precisely, punctually, and fully perform the same his knowledge and will in all things evermore: & consequently and by name in these two main parts of his most holy Will, and decree of preserving and delivering his faithful-ones, the godly; and of reserving the wicked to the day of judgement, to be punished, as here in our Text is proclaimed. And if here we may be bold to take in that ancient and orthodox principle in divinity, That all the essential attributes of God (whereof his knowledge is one) do agree, Attributa Dei essentialia, propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, singulis divinitatis Personis competunt. and equally belong to all the persons of the holy Trinity; than it must needs follow that this is truly testified of God the Father, of God the Son, and of God the holy Ghost, that they equally, and jointly, severally, infallibly and eternally do know (with which knowledge is joined Will, Power, and Effect) how to deliver the godly out of, etc. Oh sweet, oh precious, oh saving knowledge of the glorious Godhead in Trinity & Unity thus concurring, thus coworking for the Elects welfare! Now then to this holy God, and sovereign Lord, Father, Son, and holy Ghost, one and the same God in nature, and number, God over all, blessed for ever, be all all honour, glory, faith, love, fear, obedience, & praise yielded by us, by ours, and by all his redeemed, eternally. Amen, Amen, Amen. To this truth do the holy Prophets & Apostles bear witness, Read Gen. 6.5. Psal. 104. throughout, and Psal. 145. etc. But most pregnant for this purpose is that place Act. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. v. 18. where the Apostle james avoucheth, that all the works of God are known to him from the beginning. And as known, 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 anomy, disorder, and evil of the action God permitteth; the action itself God ordereth. In good creatures God worketh his will not only by them, but also in them; as in David, etc. In the rest, not in them, yet by them: as in judas, etc. Let us now at length come to make some use (by way of position and observation) both of the absolute sovereignty of our God, as he is Lord; and also of his infinite knowledge, and providence, which (as Solomon saith) doth equally reach unto all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. even to every hair of every head, and to every bird of every feather, Matth. 10. & cap. 6. And sith the Apostle 2. Tim. 3.16. affirmeth, that the right use of all holy truth is to teach, to improve, to correct, & instruct in righteousness] we will have some eye unto the same in our application. And first, forasmuch as the Lord jehovah, who, properly to speak, is Lord only, doth of right (as you have heard) challenge to himself full, absolute, and universal Power in, and over all things, persons, etc. let us all learn always, and in every estate, thus to acknowledge him to be our Lord and our God; yea, let the greatest Lords, and highest Powers upon earth acknowledge, that their places, & power are of & from this Lord, and being derived from him, are dependent upon him, limited by him, and subject unto him; and consequently, that they must be countable unto him in a most strict account. For saith King Solomon: Sap. cap. 6.3. The rule is given you of the Lord, and your Power by the most High, which will try your works, and search out your imaginations, etc. Turn not therefore your power and places of eminency into carnal Pomp, or private gain, much less into personal revenge and cruel oppression; but with holy David sing Mercy and judgement to the Lord, etc. Psal. 101. For you exercise but a ministery of justice, and Mercy, under his holy Majesty; and not any absolute, dissolute, lawless Authority, which is little better than plain tyranny. Secondly, seeing this high and holy Lord of heaven and earth, giveth this subordinate Power to men; let us, and all, learn to obey them in the Lord that do command and rule over us in the Lord, * Rom. 13.1.2.3. etc. and that for Conscience sake. Thirdly, let us all from hence learn, that we are not our own, nor any thing that we have, is absolutely ours, but the Lords; and therefore, that ourselves, and all that we have, aught to beat his command in all things, times & estates, and so to make all serve for his honour and glory, cheerfully, conscionably, constantly. Fourthly, sith we are all g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fellow-servants under one and the same Sovereign Lord and Master, howsoever otherwise we differ in place, and parts, office, and administration; yet let no man lift up his heart above that which is meet, but in love learn to serve, help, and honour one another in the Lord, as becometh fellow-servants, that are equally interessed in the Title and honour of the heavenly Inheritance. h Rom. 8.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lastly, let us (with these heads of duty) consider our dignity, and safety under the Shield, and saving Power of this our Sovereign Lord and God, and comfort ourselves in the same, under all the baseness of our outward estate, and contempt of the world: also under the enmity and hostility of Satan and of sinners, of Pope, or Papist: and sing we a sweet and sacred Requiem, and Alhayle to our blessed King, Queen, Prince, State, ourselves and ours, so long as GOD is our Lord, and we continue his faithful servants in jesus Christ. Care and fear be removed from us: and let heavenly comfort and confidence accompany us, until we have finished our course in the faith & service of the Lord our God, even of this Lord that knoweth how to deliver all his from evil, and to bring them to never-ending Honour. And thus may we 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 servants safety, as appeareth in us this day. Oh how blessed are the people whose God is the Lord jehovah, even the people whom he hath chosen for his Inheritance, Psa. 33. So much of the first word in our Text. Now let us come to make some use of the next head of doctrine, touching the knowledge of this Lord, [The Lord knoweth.] The Atheist believeth not the truth of this Text; but saith, Is there any such knowledge in the Almighty? Others hold the Paynims principle, that though God knoweth all, yet say, Non vacat iovi, etc. The Lord hath no leisure to attend upon every 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 he disdaineth not to regard, and order the same. The common sort of Christians will be brought to yield (perhaps) that the Lord understandeth and knoweth all, and potentially is able to do what he will: but hardly can be brought to confess a particular and practic knowledge in God, which extendeth itself to all and every least creature, & thing whatsoever under heaven, in heaven. Yet must even this also be believed, or else this Truth of doctrine (which is the ground of our hope and safety) is violated. Finally, the weak Christian, which yet is not wholly void of faith in God, not duly pondering this point of holy truth, seeing the prosperity of the wicked, and the affliction of the good, doth thereupon conceive amiss of the Lord his government and knowledge of things here below; and so also becometh impatient, and heartless, to his own great hurt, and the offence of Heaven. All these must learn to know and believe (if they will be saved) that in God our Lord, assuredly there is an eternal, absolute, and infallible knowledge of all things whatsoever; together with wisdom, will, and power to rule, order, and dispose of them accordingly, until every thing be brought to that period and end which he hath appointed for his own glory, the salvation of the Elect, and ruin of the Reprobate rout. For the holy Word of ●he Lord doth here witness the same, and his holy works do confirm it abundantly. Now, the meditation of all that herein hath been said, and truly taught out of these two words joined together, The Lord knoweth] referred to both the parts of this Prophecy, as the same aught to be, might (me thinks) strike a strange terror into the soul of any sinner, (which is not too too forlone, and hardened in sin) when he shall come to himself, and consider that he hath sinned against a Lord, First, of infinite knowledge, which perfectly knoweth the number and nature of all his sins whatsoever. Secondly, of infinite justice, and therefore cannot let escape the least particular sin which he was ever guilty of, originally, or personally; unless he find mercy in the Mediator, upon his true repentance, and faithful conversion from the power of Satan, to the living Lord, and from the disobedience of the wicked, to the wisdom of the just, etc. Thirdly, of infinite power also, and authority to cast both soul and body into hell-fire, perpetually, unrecoverably. And lastly, of infinite Eternity, to give the impenitent sinner eternity in that unspeakable misery. Oh, consider this, all that forget God, together with his unspeakable knowledge, power and justice! Make up your peace with GOD in time; in time (I say) lest he tear you in pieces, and there be none to deliver you out of his hand; that knoweth how to reserve (not preserve) the wicked to judgement, to be punished eternally. Moreover, let me tell you (as I verily believe) that the ignorance, unbelief, or oblivion of this holy Truth, that GOD knoweth absolutely all things, even all secrets of all men's minds, and manners; and that he hath absolute power in and over all, as the Lord of Lords; the ignorance, I say, and unbelief of this truth is the main cause, and root of all Atheism, Profaneness, Hypocrisy, neutrality, and (to come nearer the point in hand) of all sinful fear, and despair in dangers and distress; also of carnal confidence, sinful security, and shifting by corrupt courses, to help ourselves in time of need: also of all base, gross and weak conceits of God, and of his government: and finally of all impatiency, murmuring, etc. under affliction. Whereas on the contrary, the sound and sanctified knowledge of GOD'S infinite power and wisdom to perform whatsoever he will, and hath revealed in his Word, will help to afford all good Christians unspeakable animation, affiance, love, awe, peace, patience, constancy, and comfort to cast all their cares, and burden upon the Lord (as he hath commanded) and so to rest in peace and sacred security, etc. Finally, (that I may grow to an end in the application of this first part of the Text,) seeing the Lord bringeth his judgements to light every morning, as his holy Word doth witness (in his knowledge and power performing the same) let us learn henceforth to make due and daily observation thereof; that we may say, as Thusidides did in another case; I have experience of this and that Truth of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fulfilled either in mercy or justice: & so join experimental knowledge and faith with literal and spiritual. How many Christians continue weak in faith and patience! etc. because they be wanting this way to God in duty (for God hath so done his marvelous works, that they ought to be had in remembrance) and to themselves in wisdom. Neglect not then this help of holiness, if you would grow up faster in all holy fear, faith, love, and obedience, etc. Learn also this lesson of all the wisehearted Patriarches, Prophets, and Princes of the Lord his people; 1. Sam. 17.37. specially of holy David, Psal. 48.7. etc. in his blessed Book of Psalms. And so let us proceed in the Text to the next word [Deliver] The Lord knoweth to deliver.] This is one singular effect of the foresaid Cause, [Deliverance to the godly.] The knowledge of God is neither idle, nor unfruitful; but operative, and effectual: and that unto these two ends principally, so far forth as it concerneth Man: namely, to save the godly, and to wreck the wicked. And of these, because the salvation of the just is of special consequence for the glory of Gods saving power, and Fatherly Providence, therefore it is here set in the first place, and hath the pre-eminence. And a singular Precedent (me thinks) it is of good Government, and of the right use of all that knowledge, and power wherewith the Lord hath furnished us, or any of us, whether we be Magistrates, Ministers, or Masters of Families. In the extent of mercy and justice, First, to be guided by knowledge, even by Divine knowledge and understanding of Gods will: Secondly, to limit it by the power and place which we hold in charge: Thirdly, specially, and above the rest, to do good to the good, to preserve and deliver the Just, so saving them that should be saved in the first place. Let Noah be first shipped in safety in GOD'S Ark, before the floods of justice overflow the World. And let Lot be gone from Sodom (y● Angels of the Lord) before yo● fire the place of his Repose. Consider what I have said and the Lord give you understanding in all things to do his will. And thus much briefly o● 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 Government. Again, further observe here with me, that the Lord our God taketh the ground of his doing good to his servants, even from his own eternal, and unchangeable knowledge, will, and goodness; which worketh free●y of itself, and from itself, all the effects of mercy, and salvation promised to his Saints. Let then our help also, and service which we yield to the people of God in our places, not be base, enforced, mercenary, or any way corrupt at the root; but ingenuous, free, and faithful; that so we may (in our measure) become merciful and just, as our heavenly Father is to us. The Text followeth, [The Lord knoweth to deliver.] The word here used, doth properly signify to take by force, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, h. e. Eripere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and to deliver with strong hand: as if the Apostle should tell all the godly, that otherwise all evils and enemies, dangers & distresses would hold them, even with might & main in durance, and in bondage, videlicet, if the Lord should not step forth with force to rescue, and deliver them out of all: as of old he delivered his beloved Israel. By this than we are advertised of many things, worthy on consideration. As first, to se● what is the natural property and practice of evil things, and persons, yea, and of their father the Devil, as Christ our LORD speaketh, john 8. namely, to incline to hurt, and to hold under the bondage of affliction, distress, and death, all the godly, even the good and faithful servants of the Lord; and hereunto will bend all their strength of wit, will, power, etc. Insomuch as the Lord our good GOD is feign to arm himself with power, even with a strong hand and stretched out arm (oftentimes) to deliver them; according to that which is written in the Psalm, 37. Psal. 37. The Salvation of the righteous cometh 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 perpetual danger, and on the other side our ignorance to discern, and weakness to decline the same, we must learn to walk the more wisely, and circumspectly, to stand upon our Guard, to keep Sentinel, and continual watch, to arm ourselves, as the holy Word forewarneth in the fifth and sixth Chapters of the Epistle to the Ephesians: And finally, in humility, faith, feeling, and true thankfulness to profess, and say with the Psalmist, All our help, hope, comfort, and salvation standeth in the name, knowledge, mercy, power, and goodness of the Lord our God, the God of our strength, hope and happiness; which hath made, and doth rule both heaven and earth. Lastly, we are herein taught, that there is no strength, power, or wisdom against the Lord, or against his servants safety. My Father is stronger than all, and no man can ●ake out of his hand, saith our blessed Saviour, john 10. And ●he Apostle saith, That the weakness of God is stronger than men:] ●ea then all men and Devils. Care and fear away then with Gods Elect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] For the Lord, even our Lord, knoweth ●ow with force to crush our ●oes, that otherwise would cruel●y crucify us & all our comforts, ●nd that, no less outrageously ●hen the jews did jesus our Lord; ●r than the jesuits and Papists ●f the Romish List would have ●one our dear and dread So●eraigne, etc. as you shall ●eare more at large anon in the ●ast place, and passage of our Sermon. It followeth in the Text [The Lord hath known to deliver the godly.] The state of the case in hand (you see) concerneth them that are godly; all them: none else. Impiety hath no part in God's protection here promised: the ungodly person is sequestered from this salvation. The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, colere, which doth signify both to have one in high estimation and honour, and also to affect and love in special manner and measure. Of this root and primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the nouns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in English one truly religious, another irreligious, a third superstitious. And to these three sorts you may reduce all that live in the visible Church: but the Accent is set upon the head of the godly. For the Lord hath chosen to himself the Man that is godly, Psal. 4. But you will ask me, Who be they whom the Apostle calleth godly? I answer; and mark it well: The godly are they that rightly know the true God, and do duly worship him in jesus Christ. Or take it thus, Whosoever truly knoweth, or endeavoureth to know, love, fear and obey the true God, in the faith of Christ, is indeed godly in the account of Heaven, whose part is in this, and in all the promises of grace and salvation recorded in holy writ. And seeing this point is of so great importance, give me leave yet further to lay it open unto you, that you may the better discern of the thing, and of your estate thereby. To know God aright (which is the ground of true godliness) is to know and acknowledge him as he hath revealed himself unto us in his holy word, and in jesus Christ. Secondly, in this knowledge to cleave unto God in the faith and love of his holy Majesty, as to our only Lord God in jesus Christ. Thirdly, in the life of this knowledge, faith, and love to serve, obey, and honour the Lord by doing his will, according to the measure of Grace that we have received, humbly, sincerely, cheerfully, prudently and constantly. 2. Pet. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Look upon the man, or woman, that is indeed partaker of the godly Nature (not Essence) more plainly to say, that is renewed by the spirit of grace, and standeth in the state of grace, justified and sanctified in jesus Christ (for this is the party that the Apostle intendeth to be pious) look (I say) upon his, or her disposition, affections, and meditations, as they do manifest themselves, (for they can not lie long hid where indeed they are:) mark also their speeches, prayers, actions, sufferings, trials, comforts, and triumphs in life, and in death, and you shall find them all more, or less seasoned with faith, piety and the fear of God, with zeal of his glory, humility, repentance, patience, hope, and joy in the holy Ghost. Even thus shall you find the godly qualified, and sanctified in heart and life, resolutely set to walk with God; as others are dissolutely disposed to walk like themselves, with the world, 1. john 2.16. In the lust of the eye, in the lusts of the flesh, or in the pride of life: That is, in the love and desires of worldly Profit, Pleasure, or Preferment, some be sotted with this, some with that carnal delight: not any sinner (lightly) with all; but all with some one of these; which is enough without radical Repentance, to sequester them for ever from the hope, and help of this and all other blessings promised to the godly. Thus than you see (in part) how precious, and profitable a thing true piety is: by which all things must be squared, our doctrine and doings; our, and your speeches, pleasures, and very apparel must be such as becometh true godliness, 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 i 1. Tim. 4.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. come. Come we now then to speak comfortably to all that are truly religious and godly, though it be but in the beginnings and infancy of the true fear of God: Behold how the holy Ghost in the writings of the Sanctuary, (which are our Evidence for our heavenly inheritance,) doth grace you with Titles of holiness, and of honour. You are styled The children of light, of wisdom, of obedience, and of the Kingdom; a royal Priesthood, a holy Nation, a peculiar People, anointed, adopted, and sealed to the day of Redemption; the servants, friends, and children of the everliving God; heirs, & fellow heirs with Christ, heirs of Grace, of life, of glory, of heaven: holy, just, merciful, good, and godly, etc. Doth Heaven thus heap Honour upon you? and do you yet droop, and hang down the head under the contempt of the World? you are most happy and honourable in the sight of God, and his Angels; and yet you cannot see into it, through the filthy fogs of the world's vaporous words. Let me tell you in love, that you are much to● blame thus to wrong yourselves But I will leave you a while to your second and wiser cogitations, and will turn me (as you● Advocate) to plead your caus● a little with the men of thi● world, and plainly tell them, that if they will not in time learn of God in his word how to think and speak lovingly, and respectively of his Sons and Daughters, but will needs go on still to overcast their brightness with clouds of scorn, & to blemish their beauty with terms of reproach: there is a day coming (and it makes haste upon them) When the Lord will speak to them in his wrath, and vex them in his sore displeasure, Psal. 2. I read in the book of Ester, cap. 8. that when the Medes and Persians did see how the Lord God did deliver and bless his people Israel, many thereupon became jews, turned jews, as the phrase is now, turned Protestant. O happy turn & change! So could I wish that Papists, Atheists, and all other evil disposed persons would, upon the knowledge of the great honour and happiness of the Saints and true Servants of God, be moved thereby to turn Saints; that is, to become godly and holy men, and women; without which, they cannot be saved. For all salvation is entailed by the covenant of grace in Christ, to the Saints, and to their holy Seed, Who have obtained like precious faith with us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. through the righteousness of our Lord and Saviour jesus Christ, as it is, 2. Pet. 1.1. To proceed now (in the last place) to the kind of deliverance, which, in this heavenly Oracle is promised to all the godly: it is (saith the Text) from temptation. The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Sin, Sorrow. and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Temptation] hath a twofold construction. For first, there be temptations of sin & sinners; from which we pray (in the Lord's prayer) and God hath promised to deliver his Elect in Christ; namely, from the curse, and power of them, in that degree, and measure, which God knoweth meet for his glory. Gradibus quibus, etc. Secondly, there be Temptations of sorrow, trouble, affliction, danger, & distress, which God sendeth unto his Saints, either as trials, or chastisements, or both. In this latter sense the word Temptation is to be taken in this place. For so shall the Conclusion parallel the Premises, that is, This general promise of deliverance out of Temptation, shall be suitable to the foregoing Examples & Instances of Gods good providence, in saving Noah, and Lot, in the times of their temptation, that is, of their danger & distress, wherein the world of the wicked perished, as is before in this chapter related by the Apostle. And in this sense also you may find the word Temptation often used in the holy Scripture. As in the Epistle of S. james, jam. 1.2. Count it 〈◊〉 joy, my Brethren (saith the Apostle) when ye fall into manifold Temptations; not of sin, but o● troubles, afflictions and dangers for well-doing, etc. Likewise in this sense doth Christ himself use the word Temptation, when he promised to the Minister of the Church o● Philadelphia, Revel. 3. 1●. deliverance from the hour of Temptation, that should come upon the world] that is, saith D. Fulke [è maximis periculis, & acerbiss. calamitatibus,] From the greatest perils, and most bitter calamities, that shall come, etc. Now then, the thing is evident, that the LORD our GOD doth here promise to all the godly that depend upon him in the faith of this truth, that he will sustain, save, help, and deliver them out of their temptations, troubles, and dangers of the greatest distress; and that according to his infinite wisdom, power, and goodness. But it may be here objected, that this promise seemeth not to have been performed accordingly, unto the godly, at all times. I answer: Assuredly it hath been, is, and ever shall be performed, in the full extent, and true sense thereof: I mean, that God will always either prevent, and repel the evils, and dangers which are imminent, and hang over the heads of the faithful; or else will preserve them under the same; and finally, either in life temporally, or by death eternally will deliver them out of all; as here is promised. And hereof we have a cloud, yea a little world of witnesses, besides Noah and Lot. Let Abraham, Isaac, jacob, joseph, etc. stand forth with their stories, and tell us how the Lord did deliver them. Yea, let Daniel in the lions Den; jeremy in the Dungeon, the three Children of God in the fiery furnace, & jonas in the belly of the Whale deliver us in the Records of their preservation, for our further confirmation. Holy David, and the residue of thy Royal race, keep ●ot silence in this case. And to come nearer home, Queen Elizabeth. Thou blessed Lady of famous memory, be not wanting to ho●or this word of Truth, with mine own singular experience: ● Anno 88 92. 94. 97. and in Anno 1601. The particulars I forbear to mention further, sith ●hey are upon record, and noto●ously known in every place of his Christian Continent. In the last course (though not ●ith the least & worst evidence ●f divine deliverance) Let our ●ost dear and dread Sovereign ●ord King james, with his royal spouse, our noble Prince, Peers ●nd whole State come in, and act their parts, & show openly what great deliverances the Lord of heaven and earth hath wrought out for them, and for us all inclusively; whereof we may, we must rejoice: and whereof I, in my place, and course, according to the trust that is reposed in me, & according to the task that is imposed upon me, do humbly crave liberty of time to make now some particular, and perspicuous Relation of that late (not least) wonderful Deliverance of our gracious King, Queen, Prince, State, Church, and Commonwealth, from that most fearful & hellish Conspiracy, now commonly called the Powder-Treason: which is the special cause of our meeting here together in the presence of God in this house of Prayer, this fifth of November; to the end indeed, that, according to our bounden duty, we might jointly celebrate in this sacred Solemnity, the blessed Memory of God's unspeakable Mercy, gloriously showed herein upon us all, and upon our Posterities, present, and to come. And because in every set speech some order and method would be observed, for the better help ●oth of apprehension, and memory, I purpose to reduce the declaration of this strange stratagem, unto certain general ●eads, and circumstances of the greatest importance. As namely, ●o speak, First, of the Conspirators, ●nd of their quality. Secondly, of the matter itself, of their Conspiracy. Thirdly, of their pretended colour, or ground of the same. Fourthly, of the means which they used to perform it. And lastly, of the happy discovery, and destruction both of the Project and Persons engaged in this horrible Treason. By this declaration we may be helped more clearly to see, and sensibly to feel the weight and worth of this great Work of deliverance, wherewith the Lord that knoweth how to deliver his out of temptation, danger, and distress, hath blessed our King, and Country, in his most faithful mercy. The names of th● Lay-Conspirators were these which follow: 1. Winter, 2. Grant, and 3. Fawkes, 4. Percy, 5. Catesby, and 6. Wright, 7. Digby, 8. Rockwood, & 9 Bates, 10. Winter jun. 11. Keys, and 12. Tresham. Men drunken with the dregs of the Romish grape, and deeply died in the bloud-red-wine of the Whore's Cup, inspired with her cursed spirit, and grounded upon her pernicious Principles. But to leave these awhile; let us in the second course give in the names of the Clergie-Conspirators. And a wonder it were (I trow) in any mischievous complot of either destruction, or public disturbance of any Christian State, therein to find Popish Priests, and jesuits to be mere spectators, and 〈◊〉 main Actors. I find of this sort no less than three engaged in this one truculent intended Tregedie, viz. Tesmond, Gerrard, and Perfidiosiss. iste jesuita, homo totus exproditione compositus. Garnet, that most perfidious jesuite, a man wholly composed of traitorous deadly Drugs. To whom the Church and Commonweal of England may justly say (giving him here his breed, and bringing up) as sometimes Clytaemnestra Agamemnon's wife said to her wicked son Orestes, when he drew out his sword to run her thorough: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether bendest thou thy sword (thou Monster of mankind) against the Womb that did bear thee, or the Paps that gave thee suck? And let us all with due detestation declaim against him, as long since One did against such another Caitiff: Oh wretched Man, more savage than any brute-beast! all abhor thee; for thou wouldst have destroyed all. But let us leave their persons to the Lord, who hath sent them to their appointed place. And come we now to their Project, even to the matter itself of their intended Treason; which (for order sake) I will reduce unto three heads. Whereof the first was, Primae impressionis flagitium. most cruelly to have murdered the sacred Person of our most dear and dread Sovereign, and of his royal Spouse, Posteritie-male, together with his highness Peers, & State, the Lords Spiritual, and Temporal, Knights, Burgesses, and whole Body of the Parliament-house; all at one bloody blow, and merciless Massacre. Oh horrible Dessignement, far exceeding all proportions of precedent immanity! The next head, and strain of this treason was, Parce Civium sanguini. utterly to have ruinated the flourishing Commonwealth of this Christian Kingdom, by raising seditions and rebellions in every part thereof and that under colour of defending thereby their Catholic Cause, and Persons. Apage! And lastly, (which yet with them was not the least) this cursed Project pitched at this point, even utterly to have subverted the state of true Christian Religion established amongst us by public authority: and in place thereof, to have set up their Popish impieties, with the cruel tyranny, and cursed Hierarchy of the Roman Antichrist. So that in this horrible intended Desolation, there should have been neque Rex, neque Lex, neque Religio, neque Resp. in tuto relicta. Neither King nor Kingdom, Religion nor Laws left inviolable. And thus much of the several parts of this prodigious Complot. Now let us see what fair colour the Devil could cast upon this foul Case, and with what pretext his Clients could countenance this hellish Proiect. Verily even this, Totius iniustitiae nulla capitalior pestis, quàm eorum qui, etc. That our blessed Orthodox Christian King, his Queen, State, People, and all (except Romish Catholics) are all damnable Heretics, and Apostates; and consequently do all stand de iure at least, if not de facto, really excommunicate, and accursed: and therefore that it is not only lawful, Nequitiae classes candida vela ferunt. but laudable, yea meritorious, to destroy us all as one man.. Read for this purpose Symanca de Excommunic. and Creswels Philopater. Secondly, of their fiery Champions. From their Motives, let us proceed to speak of their means, by which they would have effected this most barbarous Murder: namely, by devouring Gunpowder; wherewith they intended to have blown up the Parliament-house at the then next full and royal Session there. To which purpose they had hired a Vault, or Cellar, which was under the Parliament-house, and in the same had bestowed (as it is recorded) six Hogsheads, and twenty Barrels full of Gunpowder, with bars of iron, pieces of timber, and great massy stones laid thereupon; all which they covered with billets and hostrie faggots not a few. All this in a readiness against the fifth of November, 1605. now full eleven years since, this very day of the month, & of the Week, Tuesday, when all should at the appointed hour have been fired by Guy Fawkes (that forlorn boutefeux) and his complices: that so not only that ancient and honourable house of Parliament might have been utterly ruinated, but also the sacred person (oh quàm horret animus hoc vel refer! Peccatum sine nomine adaequato. how doth my heart abhor to mention it!) of our most gracious King, Queen, Prince, Peers, etc. should thereby have been blown up, and split in pieces, legs, arms, head, heart, bowels, and bones tortured, shivered, and carried up as high (if it had been possible) as the Moon; to the extreme horror not only of men and brute beasts, but also of the feathered Fowls, and very Meteors; & certè quid hic ampliùs dicam, nescio. Rebus sic stantibus: Let us lift up our amazed minds to the consideration of the highest mercy in this projected misery, and see how Heaven and heavenly Providence prevailed and triumphed gloriously over Hell and Hellish Projects. For even now overnight, when this horrible murder should have been acted the next morning, though the very Quintessence of the wit of men and Devils, sublimed to the highest Sphere, could not possibly work more precisely by religious bond of Oath and Sacrament, nor more punctually in reason and policy, for the preventing of discovery in this case; yet behold, behold, and wonder how no less easily, then graciously, the Lord our God (against whom no wisdom, nor counsel can prevail, and that knows every work of the Mind) did defeat and scatter their counsels, and wicked imaginations, & brought their enterprises to nought; even eluding them in the very Theoric of trust, by one of their own complices, which caused all the rest to fail in the point of practice. Lend me your ears a little with singular attention, and you shall hear me truly relate unto you, how divine Providence in due time (even when there was but a step between us & death,) stepped forth, and with a gracious hand turned the wheel, yea the streams of destruction another way, the right way, by bringing to light a few hours before the intended Massacre, a dark and doubtful Letter, written by one of the Conspirators, and sent (by way of Caution) to the Lord MOUNTEAGLE, overnight, to forewarn him not to come at the Parliament-house on the morrow: for (said that Letter) A most terrible Blow will then and there be given to all that shall be assembled, etc. This letter being with good expedition sent to some of his majesties Honourable Privy Council, was by them eftsoons conveyed to his highness hand, who perusing and pondering the same, did (no doubt by a divine instinct) presently discover the Plot; pointed at the very place, and gave command that privy search should there be made: which being performed accordingly, the whole Stratagem was discovered, and the parties therein engaged were brought to light, to Trial, to judgement, and Death. Psal. 31. & 32. Oh then love ye the Lord, all his Saints: for the Lord preserveth them that are faithful, and plenteously rewardeth the proud-doer. Great plagues remain for the ungodly; but whosoever trusteth in the Lord, mercy shall embrace them on every side. Wherefore also let our souls rejoice in this his great Salvation, and sing praise unto his holy Name, because he hath dealt so lovingly with us. Blessed be the Lord our God for ever, and ever. So be it, Amen. And now to conclude this Discourse to you (right Reverend, and Religious Auditors) in this Grand Cause of our conjoined comfort, give me leave, before I leave this sacred Cell, to parallel, and suit some remarkable Occurrences coincident to this subject, some with better, some with like correspondence both of speech and spirit. I find in reading the public Records of this Case, that Garnet, that Arch-traitor, 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 us English Protestant's) from the borders of true Believers, (intending Romish Catholics:) ut laudes inde Deo debitas alacriter persoluamus:] that we (Catholics) may joyfully render due praises to God for the same. And again he prayed, saying, Non pacem petimus, Superi, Dedit Deus hi● quoque funem. date Gentibus iras: We (said he) pray not for peace, O Heavens, but for punishment, to this English Nation. Let us with sober and sacred zeal, answer his bitter and brainsick bellow, and cry to our GOD, the GOD of peace, and say, Nulla salus bello, pacem te petimus omnes: We humbly crave of all hands continuance of our peace and safety from thee, O Lord, that canst easily reform, or suppress the causers of our trouble, and disturbers of our public peace, and State. And to give correspondence also to a second and better Occurrence; Let this loving and religious City of Norwich cry out, and say, as that ever-faithful and famous City of London did, in the day of this their and our deliverance: Adhuc salva est Civitas nostra, adhuc salva Patria, adhuc salva Religio; Rex nempe noster JACOBUS adhuc saluus est. Hallelu-iah, Legnolam, Legnolam: Our City is yet in safety, our Country, Religion and King, blessed be God. And finally, let us all with one accord (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) proclaim with the Psalmist in another case, and say: This is the day that the Lord hath made (a day of deliverance, of salvation, and of rejoicing:) Let us therefore be glad and rejoice therein with holy joy, all the days of our life: yea let us tell our children, and children's children what great things the Lord himself hath done for us, whereof we may, we must rejoice. And let our Gracious King confess, Psal. 18. and say with holy David, (Eodem & animo & nomine.) The Lord liveth, and blessed be my strong Helper, and praised be the God of my Salvation; even the God that seethe that I be avenged. For this cause will I give thanks unto the Lord among my People, and sing unto his Name: For great deliverances giveth he unto the King, and will still show mercy unto his Anointed, even unto JAMES his Servant, and to his Seed for ever. And let all the Reverend and holy Clergy of England make up the Choir, and with the holy Tribe of Levi, Psal. 134. bless both King, Queen, Prince, State, Church, Commonwealth, all in one, and say; * The Lord jehovah that hath form the Heavens, and the Earth, bless thee out of Zion. jebarecca jehovah mittzijon gnoscheh schamaijm vaarets. Amen, Amen, Amen. So be it, even so be it, Amen. FINIS.