England saved vvith a notwithstanding: represented in a sermon to the Honourable House of Commons, assembled in Parliament, Novemb. 5. 1647. The day of Thanks-giving for deliverance from the Powder-Plot. / By William Bridge, sometimes fellow of Emanuel Colledge in Cambridge, now preacher of Gods word at Yarmouth. Published by order of that House. Bridge, William, 1600?-1670. 1648 Approx. 90 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A77363 Wing B4452 Thomason E412_31 ESTC R204475 99863965 99863965 116183

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Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A77363) Transcribed from: (Early English Books Online ; image set 116183) Images scanned from microfilm: (Thomason Tracts ; 65:E412[31]) England saved vvith a notwithstanding: represented in a sermon to the Honourable House of Commons, assembled in Parliament, Novemb. 5. 1647. The day of Thanks-giving for deliverance from the Powder-Plot. / By William Bridge, sometimes fellow of Emanuel Colledge in Cambridge, now preacher of Gods word at Yarmouth. Published by order of that House. Bridge, William, 1600?-1670. [4], 30, [2] p. Printed for R. Dawlman, and are to be sold at the signe of the Crowne and Bible at Dowgate, neere Canning-street, London : 1648 [i.e., 1647] The last leaf is blank. With an order to print dated: Die Sabbathi 6. Novemb. 1647. Reproduction of the original in the British Library.

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eng Bible. -- O.T. -- Psalms CVI, 8 -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2013-01 Assigned for keying and markup 2013-02 Keyed and coded from ProQuest page images 2013-04 Sampled and proofread 2013-04 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

ENGLAND SAVED VVITH A NOTWITHSTANDING: REPRESENTED In a SERMON to the Honourable Houſe of COMMONS, aſſembled in Parliament, Novemb. 5. 1647. The Day of Thanks-giving for Deliverance from the Powder-Plot.

BY William Bridge, ſometimes Fellow of Emanuel Colledge in Cambridge, now Preacher of Gods word at Yarmouth.

Publiſhed by Order of that Houſe.

LONDON, Printed for R. Dawlman, and are to be ſold at the ſigne of the Crowne and Bible at Dowgate, neere Canning-ſtreet. 1648.

Die Sabbathi 6. Novemb. 1647.

ORdered by the Commons aſſembled in Parliament, That Mr. Allen doe give the thanks of this Houſe to Mr. Bridge for the great pains he took in the Sermon he Preached yeſterday the 5. of November, before the Houſe, at Margarets Weſtminſter: and that he be deſired to print his Sermon, and to have the like priviledge in printing thereof as others inlike caſes uſually have.

H. Elſynge Cler. Parl. D. Com.

I Appoint Robert Dawlman to print this Sermon, and no man elſe.

WILLIAM BRIDGE.
TO The Honourable Houſe of COMMONS ASSEMBLED In PARLIAMENT.

IN what frosts and ſnows your hand hath cleaved to your plough, is not unknown to this Kingdome;Magiſtratus labor major ruſticano. Luther. unthankfulneſſe may ſay you have done little for us, but the truth cannot,Guberna io eſt divina quaedam virtus, ideoque vocat Deus magiſtratus omnes, Deos, non propter creationem, ſed propter adminiſtrationem, quae ſolius Dei eſt, qui igitur in regimine eſt, eſt quaſi Deus incarnatus. Luther in Gen. The Lord hath ſaid ye are Gods. Still therefore be pleaſed to act unweariedly and unchangeably: God doth ſave us with a Notwithſtanding our reluctancy, ſo ſhould the Magiſtrate. God is a Father of the fatherleſs, and an help to the oppreſſed; gathereth the outcaſts, careth for thoſe whom none careth for, and doth ſometimes carve for them firſt who doe ſit loweſt: So ſhould Magiſtrates be and doe, and therefore the Lord having ſaid concerning Magiſtrates, that they are Gods, Pſal. 82.1. he addeth in v. 3. & 4. deliver ye the poor and needy, &c. The Magiſtrate ſhould not alwaies ſtay till the crying complaints of the poor be brought to him, but ſhould ſometimes ſeek and inquire after them;Clamor afflictorum pertinet ad eos, qui in Magiſtratu ſunt etiamſi ad ipſos non clametur; nam non dicit, liberabit egenum ad ſe clamentem, ſed clamentem & afflictum cui non eſt adjutor, hoc eſt, cui nihil eſt in rebus afflictis patrocinii, Muſcul. in Pſal. The cry of the afflicted belongs to the Magistrate, though they cry not to him: Muſculus therefore obſerves well, that the Pſal. doth not ſay of the Magiſtrate, He ſhall deliver the poor and needy when he cryeth unto him, but when he cryeth, Pſal. 72.12. God is a God of love, mercy and grace, he is called love it ſelfe, not juſtice, though he be ſo, but God is love, ſo ſhould the Magiſtrate be, full of love, bowels, and tender compaſſions unto the people; therefore he is calledאב ab אבה elle quaſi volens bene ſuis 〈…〉 dictus, 〈 in non-Latin alphabet 〉 Gen. 41. aliqui ducuna a ברכ benedixit, genua flexit, clamabam enim autem cum, genua fle te: ſic Ab •• Efra; alii dividunt verbum in 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 R: Solomon quod 〈 in non-Latin alphabet 〉 in lingua Aramaea eſt Rex. Na Joſeph fuit pater Regis: ſed vo Ebraica 〈 in non-Latin alphabet 〉 ſignificat tener, mollis, quia princeps tener & mollis pater eſt, Mayer. philolog. Sacr. par. prima. p. 116. 〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉 levavit, leuavit, ſublevavit, portavit. Father, tender Father, and Naſi, not only becauſe he is lift up above the people, but becauſe he doth lift up, or eaſe their burthen, and doth portare populum in gremio ſuo. Now moſt worthy Patriots, ye have conquered this Kingdome with your ſword, conquer us once more with your love, in providing for the poor, deſolate, and in healing our ſad diviſions with a fatherly hand, and you are compleat Saviours and Fathers to this bleeding Kingdome. Pacem nos poſcimus, but not ſuch a peace (as Auguſtine ſpeaks) ut mimici ſubmittant, ſed ut amici jungant. I had thought to have been (date veniam verbo) diſobedient to your command of printing this Sermon, but being perſwaded that it may in ſome 〈◊◊〉 unto love both towards God and man, I choſe rather to diſobey mine own inclinations then your order. Now the Lord himſelf make you the repairers of our breaches, and the reſtorers of paths to dwell in: which is and muſt be the prayer of

Your ſervant in the Goſpel of Chriſt, WILLIAM BRIDGE.
A SERMON, PREACHED Before the Honourable Houſe OF COMMONS, Novemb. 5. 1647. Pſal. 106. v. 8.

Nevertheleſſe, he ſaved them for his Names ſake: that he might make his mighty power to be known.

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?

〈 in non-Latin alphabet 〉 ſed rebellaverunt a 〈 in non-Latin alphabet 〉 : 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. 〈 in non-Latin alphabet 〉 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,

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.

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.

Firſt, God d •• h ſometimes ſave a people with a Notwithſtanding all their Sin, and all their Ʋnworthineſſe.

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) 〈 in non-Latin alphabet 〉 ; Luk. 23.40. 〈 in non-Latin alphabet 〉 , 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 wasPaulus 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 〈 in non-Latin alphabet 〉 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 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.

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: 〈 in non-Latin alphabet 〉 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 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.

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.

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

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

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?

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

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

And did not Iſrael chide with Moſes?

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?

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; 〈 in non-Latin alphabet 〉 Graec. 〈 in non-Latin alphabet 〉 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? 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.

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?

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 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, 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.

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, 〈 in non-Latin alphabet 〉 . &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.

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 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 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 whereinNunciatum 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 theUnde 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 theirMores & 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.

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, andAttende 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 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.

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 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: that we ſhould Believe, and Truſt in him, Notwithſtanding all our Fears, and Dangers. But I haſten to the Next Doctrine, which is this;

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.

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?

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.

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. 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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.

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 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.

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?

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 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.

Secondly, ſometimes men come to Gods work with their hearts full of Envy, and Malice at Gods Inſtruments: AndIra 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.

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 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. 〈 in non-Latin alphabet 〉 & Iob 31. 〈 in non-Latin alphabet 〉 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 ſaiesDiſcamus 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 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 to you, as to Peter, What I do thou knoweſt not now, but thou ſhalt know.

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?

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?

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.

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.

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.

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.

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, 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.

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 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.

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 theirSi 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 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, 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.

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. 〈 in non-Latin alphabet 〉 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 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.

FINIS.