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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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