Cor. 9 27. 1. Cor. 11.3 chasten his own body and so judge himself that he may not be judged of the Lord. For every one for his part is a cause of the judgements of God sent down and so may be and is to be a cause of the removing them Somewhile the King as David by the pride of his heart Otherwhile the people by their murmuring against Moses and Aaron So that King and people both must judge themselves every private offender himselfe Zamri if he had judged himselfe Phinees should not have judged him The incestuous Corinthian 1. Chr. 21.1.8 if he had judged himselfe S. Paul had not judged him For either by our selves Num. 16.3 or by the Magistrate or if by neither of both by GOD himselfe For one way or other sinne must be judged Zamri by his repentance Phinees by his Prayer or doing justice or GOD by the plague sent among them Now then these two 1 Phinees stood up prayed 2 and Phinees stood up executed judgement if they might be coupled togither I durst undertake the conclusion would be and the plague ceased But either of them wanting I dare promise nothing To conclude then 1. The plague comes not by chance but hath a Cause 2. That Cause is not altogither naturall and perteines to Physique but hath something supernaturall in it and perteines to Divinitie 3. That supernaturall Cause is the wrath of God 4. Which yet is not the first cause For the wrath of God would not rise but that he is provoked by our sinnes and the certaine sinnes that provoke it have been set down 5. And the cause of them our owne inventions So our inventions begett sinne sinne provokes the Wrath of God the Wrath of God sends the Plague among us To stay the plague God's Wrath must be stayed To stay it there must be a ceasing from sinne That sinn may cease we must be out of love with our own inventions and not goe a whoring after them Prayer that asswageth anger To execute justice that abateth sinne To execute justice either publikely as doth the Magistrate or privately as every man doth or may doe upon himselfe which joyned with prayer and prayer with it will soone ridd us of that we complaine and otherwise his anger will not be turned away but his hand stretched out still A SERMON PREACHED at the FVNERAL of the Right Hono ble and Reverend Father in GOD LANCELOT late LORD BJSHOP of VVINCHESTER In the Parish Church of S t. SAVIORS in SOVTH-VVARKE On Saturday being the XI of November A.D. MDCXXVI By the Right Reverend Father in GOD IOHN then L. Bishop of Rochester now L. Bishop of ELY ANCHORA SPEI LONDON Printed by G. Miller for Richard Badger MDCXXIX A SERMON Preached at the FVNERALL of the R. R. Father in GOD LANCELOT late Lord Bishop of WINCHESTER HEB. CHAP. XIII VER XVI To doe good and to distribute forget not for with such sacrifices GOD is well pleased IN the tenth Verse the Apostle saith We have an Altar of which they have no right to eate that serve the Tabernacle Habemus Altare We have that is Christians So it is proprium Christianorum proper to Christians not common to the Iewes together with Christians they have no right to communicate and eate there that serve the Tabernacle And yet it is commune Altare a common Altar to all Christians they have all right to eate there And so it is externum Altare not onely a spirituall Altar in the heart of every Christian then Saint Paul should have said habeo or habet unusquisque I have and every Christian hath in private to himselfe but We have an Altar that is all Christians have and it must be Externall els all Christians cannot have it Our Head CHRIST offered his Sacrifice of himselfe upon the Crosse Crux Altare CHRISTI and the Crosse of CHRIST was the Altar of our Head where he offered the unicum verum proprium Sacrificium the onely true proper sacrifice propitiatorie for the sinnes of mankind in which all other sacrifices are accepted and applicatorie of this propitiation 1. The Onely Sacrifice one in it selfe and once onely offered that purchased aeternall redemption and if the redemption be aeternall what need is there that it should be offered more then once when once is all sufficient 2. And the True Sacrifice All other are but Types and Representations of this sacrifice this onely hath power to appease GOD 's wrath and make all other Sacricers and sacrifices acceptable 3. And the Proper Sacrifice As the Psalme saith Corpus aptasti mihi thou hast fitâ—â—â—â— me with a Bodie the Deitie assume the Humanitie that it might accipere à nobis qâ—od â—fferret pro nobis being the Deitie could not offer not be offered to it selfe he tooke flesh of ours that he might offer for us Now as CHRIST 's Crosse was his Altar where he offered himselfe for us so the Church hath an Altar also where it offereth it selfe not CHRISTVM in capite but CHRISTVM in membris not CHRIST the Head properly but onely by commemoration but CHRIST the Members For CHRIST cannot be offered truly and properly no more but once upon the Crosse For he cannot be offered againe no more then â—e can be dead againe And dying and shedding bloud as he did upon the Crosse â—nd not dying and not shedding bloud as in the Eucharist cannot be one Action of CHRIST offered on the Crosse and of CHRIST offered in the Church at the Altar by the Priest by Representation onely no more then CHRIST anâ— the Priâ—st are one person and therefore though in the Crosse and the Eucharist tâ—ere be Idem sacrificatum the same sacrificed thing that is the Body and Bloud of CHRIST offered by CHRIST to his Father on the Crose and received and participated by the Communicants in the Sacrifice of the Altar yet Idem sacrificium quoad actionem sacrificij or sacrificandi it is impossible there should be the same sacrifice understanding by sacrifice the action of sacrifice For then the Action of CHRIST 's sacrifice which is long since past should continue as long as the Eucharist shall endure even unto the world's end and his Consummatum est is not yet finished And dying and not dying shedding of bloud and not shedding of bloud and suffering and not suffering cannot possibly be one Action and the Representation of an Action cannot be the Action it selfe And this conceipt was unknowne to Antiquitie All the Fathers held it a sacrifice onely because it is a Representation or Commemoration of the True sacrifice of CHRIST upon the Crosse even as our Saviour commanded Do this in remembrance of me Contra Faustum lib. 20.21 Saint Augustine saith Hujus Sacrificij caroet sanguis ante adventum Christi per victimas similitudinum promittebatur in passione Christi per ipsam Veritatem reddebatur post ascensum Christi per Sacramentum memoriae celebratur c. And Saint
XCVI SERMONS BY THE RIGHT HONORABLE AND REVEREND FATHER JN GOD LANCELOT ANDREWES late Lord Bishop of Winchester Published by His MAJESTIES speciall Command ANCHORA SPEI LONDON ⧠Printed by George Miller for Richard Badger MDCXXIX TO HIS MOST SACRED MAIESTIE CHARLES By the grace of GOD KING of Great Britaine France and Jreland DEFENDER OF THE FAITH c. Most Gracious and Dread SOVERAIGNE WE here present to Your most Sacred Majestie a booke of Sermons We need not tell whose they are the Sermons are able to speake their Author When the Author dyed Your Majesty thought it not fit his sermons should dye with him And though they could not live with all that elegancie which they had upon his tongue yet You were graciously pleased to thinke a paper-life better then none Vpon this Your Majesty gave us a strict charge that we should overlooke the Papers as well Sermons as other Tractates of that Reverend and Worthie Prelate and print all that we found perfect There came to our hands a world of Sermon notes but these came perfect Had they not come perfect we should not have ventured to add any limme unto them lest mixing a penn farre inferiour we should have disfigured such compleat bodies Your Majesties first care was for the Presse that the worke might be publicke Your second was for the worke it selfe that it might come forth worthy the Author which could not be if it came not forth as he left it In pursuance of these two we have brought the worke to light and we have done it with care and fidelitie for as the Sermons were preached so are they published When he preached them they had the generall approbation of the Court and they made him famous for making them Now they are printed we hope they will have aâ— generall liking of the Church and inlarge and indeare his name to them that knew not him We know there is a great prejudice attends the after printing of dead mens workes For the living may make the dead speake as they will and as the dead would not speake did they live And many worthy Authors in all professions have had such unsutable peeces stitched to their former workes as make them speake contrarie to themselves and to their knowne Iudgement while they lived As if they had seene some vision after death to crosse or recall their Iudgement in their life We would be loath to suffer under the suspition of this And therefore in a full obedience to Your Maiesties Commanâ— as we have printed all that we could finde perfect and worthy his Name so have we not added or detracted in the least to alter or divert his sense That so the worke may not only be his but as himselfe made it And the honour Your Maiesties that so carefully Commaunded it And the faithfulnesse ours in our obedience to Your Maiestie and our love to his memorie And now will Your Majesty graciously be pleased to give us leave to commend this worke to Your Protection which would have needed none had not Your Majesty commanded it to be publike For publike view is as great a search as many eyes can make And many eyes can see what two cannot be they never so good And among many eyes some will ever looke asquint upon worth and maligne that which they cannot equall And if ever any mans patience and temper could prevent this evill Eye we hope his may And yet even whil'st we hope the best we humbly begge your Majesty's protection against the worst Eph. 5.16 because the day's are evill VVe have but two things to present to Your Majestie They are the Person to your memorie And this his worke to your eye For the person we can add nothing to him To name him is enough to all that knew him and to read him will be enough to them that knew him not And though Vertue have but ' its due when 't is commended yet we conceive not how praise may make vertue better then it is especially when â—he person in whom it was is dead to all encouragement or comfort by it And yet though vertue cannot thus be bettered Pateâ—c Lib. 2. Hist. it may be righted thus For Vivorum ut magna admiratio ita censura difficilis T is easie to admire the living and we doe it but 't is hard to censure them any way Both because there will be no preferring one before another without offence And because as we know not what may come upon them before death so the censure may be so good as they will ner'e deserve or so bad as though they doe deserve they will not beare T was Bibulus-his case The admiration of men had carried him up to heaven Ciceâ—â— ad Aâ—tic Ep. 19. Bibulus hominum admiratione in Coelo est nec quare scio no lower place would serve him Yet when it came to a wiseman's censure he professed he knew no ground for that admiration and lesse worth in him for such a height But when men have payd all their rights of nature to death and are gone into their silence then where admiration ceaseth censure beginns Now if the censure be heavy as it is too oft upon the best yet then it should be sparing for humanitie's sake For that humanity which forbids the rifling of a grave bidds forbear him that is shut up in it and cannot answere But if the censure be good you may be bold with the grave And you cannot prayse any so safely as the dead for you cannot humor them into danger nor melt away your selfe into flattery The Person therefore whose workes these are was from his youth a man of extraordinarie worth and note A man as if he had been made up of Learning and Vertue Both of them so eminent in him as 't is hard to judge which had precedency and greater interest His Vertue which we must still judge the more worthy in any man was comparable to that which was wont to be found in the Primitive Bishops of the Church And had He lived among those ancient Fathers his Vertue would have shined even amongst those vertuous men And for his Learning that was as well if not better knowne abroad then respected at home And take him in his Latitude we which knew him well knew not any kinde of Learning to which he was a stranger but in his profession admirable None stronger then he where he wrestled with an Adversary And that Bellarmine felt who was as well able to shift for himselfe as any that stood for the Roman party None more exact more judicious then he where he was to instruct and informe others And that as they knew which often heard him preach so they may learne which will reade this which he hath left behinde him And yet this fulnesse of his Materiall Learning left roome enough in the temper of his braine for almost all Languages learned and moderne to seat themselves So that his Learning had
any glorie more glorious then other there it is on that hand on that side and He placed in it in the best in the chiefest the fulnesse of them both At GOD 's right hand is not only power power while we be heer to protect us with His might outward and to support us with His grace inward but at His right hand also is the fulnesse of joy for ever saith the Psalme Ioy and the fulnesse of joy Psal. 16.11 and the fulnesse of it for evermore This is meant by his Seat at the right hand on the Throne And the same is our blessed hope also that it is not His place only and none but His but even ours in expectation also The love of His Crosse is to us a pledge of the hope of his throne or whatsoever els He hath or is worth For if GOD have given us CHRIST and CHRIST thus given himselfe what hath GOD or CHRIST they will denie us It is the Apostle's owne deduction Rom. 8.32 To put it out of all doubt heare we His owne promise that never brake his word To him that overcommeth Apoc. 3.21 will I give to sit with me in my Throne Where to sit is the fulnesse of our desire the end of our race omnia in omnibus and further we cannot go Of a joy sett before Him we spoke yer-while heer is now a joy sett before us another manner joy then was before Him The worse was sett before Him the better before us and this we are to runne to Thus do these two theories or sights th' one worke to love th' other to hope both to the well performing of our course that in this Theater between the Saints joyfully beholding us in our race and CHRIST at our end ready to receive us we may fulfill our course with joy and be partakers of the blessed rest of His most glorious Throne Let us now turne to Him and beseech Him by the sight of this day by himselfe first and by his Crosse and Throne both both which He hath sett before us th' one to awake our love the other to quicken our hope that we may this day and ever lift up our eyes and hearts that we may this day and ever carie them in our eyes and hearts look up to them both so look that we may love the one and waite and hope for the other so love and so hope that by them both we may move and that swiftly even runne to Him and running not faint but so constantly runn that we faile not finally to atteine the happy fruition of Himselfe and of the joy and glory of His blessed throne that so we may find feele Him as this day here the Authour so in that day there the Finisher of our Faith by the same our LORD IESVS CHRIST Amen Printed for RICHARD BADGER SERMONS OF THE Resurrection PREACHED ON EASTER-DAY A SERMON Preached before the KINGS MAIESTIE AT WHITE-HALL on the VI. of Aprill A. D. MDCVI being EASTER-DAY ROM CHAP. VI. VER IX X.XI Scientes quod CHRISTVS c. Knowing that CHRIST being raised from the dead dieth no more death hath no more dominion over Him For in that He died He died once to sinne but in that He liveth He liveth to GOD. Likewise think or accompt ye also that ye are dead to sinne but are alive to GOD in Iesus Christ our Lord. THE Scripture is as the Feast is both of them of the resurrection And this we may safely say of it it is thought by the Church so pertinent to the feast as it ever hath beene and is appointed to be the very entry of this daies Service to be founded forth and soong first of all and before all upon this day as if there were some speciall correspondence betweene the Day and it Two principall points are sett downe to us out of the two principall words in it One Scientes in the first verse Knowing the other reputate in the last verse Compt your selves Knowing and Compting Knowledge and calling our selves to accompt for our Knowledge Two points very needfull to be ever joyntly called upon and more then needfull 〈◊〉 our times â—eing 〈◊〉 much we know and 〈◊〉 we compt oft we heare and when we have heard smâ—ll reckonâ—ng we make of it What CHRIST did on Easter day wâ— know well what we aâ—e 〈◊〉 to do we give no great regard our Scientes is withoâ—t a Reputantes Now this Scripture ex totâ— Substantiâ out of the whole frame of it teacheth us oâ—herwise that Câ—â—tiaâ— kâ—â—â—ledge is not a knowledge without all manner of accompt but that we are accomptants for it that we are to keepe an Audite of what we heare and take accompt of our selves of what we have learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Auditor's tearme thence the HOLY GHOST hath taken it and would have us to be Auditors in both Senses And this to be generall in whatsoever we know But specially in our knowledge touching this Fâ—â—st of CHRIST 's resurrection where there are speciall words for it in the Text â—herein expresse termes an accompt is calld for at our hands as an essenâ—â—all duâ—y of the Day The benefit we remember is so great the Feast we hold so high aâ— though at other times we might be forborne yet on this day we may not Ver. 11. Now the summe of our accompt is set down in these words Similiter vos that we fashion our selves like to CHRIST dying and rising cast our selves in the same molds expresse Him in both as neere as we can To accompt of these first that is to accompt our selves bound thus to doe To accompt for these second that is to accompt with our selves whither we do so First to accompt our selves bound thus to doe resolving thus within our selves that to heare a Sermon of the Resurrection is nothing to keepe a feast of the Resurrection is as much except it end in Similiter vos Nisi saith Saint Gregorie quod de more celebratur etiam quoad mores exprimatur Vnlesse we expresse the matter of the Feast in the forme of our lives Vnlesse as He from the grave So we from sinne and live to godlinesse as He vnto GOD. Then to accompt with our selves whither we doe thus that is to sit downe and reflect upon the Sermons we heare and the feasts we keepe how by knowing CHRIST 's death we die to sinne how by knowing His Resurrection we live to GOD how our estate in soule is bettered how the fruit of the words we heare and the feasts we keepe doth abound daily toward our accompt against the great Audite And this to be our accompt every Easter-day The division Of these two points the former is in the two first verses what we must know the later is in the last What we must accompt for And they be joyned with Similiter to shew us they be and must be of aequall and like regard and we as
their wicked counsell and 〈…〉 their hearts Which hearts of theirs the weapons of just defense went through 〈◊〉 â—heir counsell turned to their confusion â—nd now our Benedictus Deus to GOD Blessed be He for this Maledictus 〈◊〉 for the Patriarch's curse that light upon them and theirs And yet our 〈◊〉 too to them their weapons their counsell their furie their soules and their 〈◊〉 And from such blooud-thirstie cursed men GOD ever blesse You. Let me tell you this for a farewell Iacob doth heer two things 1 Delivers us a â—â—cument 2 and denounceth a dreadfull punishment His Document is Ne veniat 〈◊〉 His punishment is Maledictus and Dissipabo And choose they that will not 〈◊〉 veniat with him he will say Maledictus his curse be upon them But as Iacob 〈◊〉 so we to say all all to say after him Ne veniat both passive and active Passive 〈◊〉 be their counsell taken about Iacob's soule or his soule that is to us Iacob even 〈◊〉 Feeder the Pastor and Stone of Israël never come his soule to be the subject or 〈◊〉 treated of in any such counsell Active and never let any true subject's soule 〈◊〉 in any such counsell nor ever any good Christian come in that Church wherein 〈◊〉 Counsell or Counselors are harboured and mainteined or that hold any doctrine 〈◊〉 favours any such consultations But if any will not thus say Iacob's Ne veniat we to be so bold as to say Iacob's Maledictus to him his soule his seed his memorie and all Let all such inherit the curse let it be their legacie Exurgat Deus et dissipentur inimici Let God arise Psal. 68.1.2 and these his enemies be scattered As the stubble before the wind and as the smoke let them vanish and come to nothing Let their lives be for the sword their names be putt out their soules for the curse their houses pulld down and desolate So perish all thine enemies ô LORD Iud. 5.31 c Printed for Richard Badger â—ERMONS OF THE Gun-pouder-Treason PREACHED VPON THE FIFT OF November A â—ERMON â—reached before the KING'S MAIESTIE AT WHITE-HALL on the V. of November A. D. MDCVI PSAL. CXVIII VER XXIII XXIV A DOMINO factum est istud est mirabile in oculis nostris Haec est Dies quam fecit Dominus exultemus laetemur in ea 〈◊〉 is the Lord 's doing and it is mervailous in our eyes 〈◊〉 is the Day which the Lord hath made let us rejoyce and be glad in it TO entitle this time to this Text or to shew it pertinent to the present occasion will aske no long processe This Day of ours This fift of November a day of GOD 's making that which was done upon it was the Lord 's doing CHRIST 's own application which is the best may well be applied here This day is this Scripture fulfilled in our eares For Luk. 4.21 if ever there were a Deed done or a Day made by God in our dayes this Day and the Deed of this Day was it If ever He gave cause of mervailing as in the first of reioycing as in the second verse to any Land to us this day He gave both If ever saved prospered 〈…〉 this day He saved prospered and as we say fairely blessed us The day we all know was meant to be the day of all our deaths and we and many were appointed as sheepe to the slaâ—ghter nay worse then so There was a thing doing on it if it had been done we all had beene undone And the very same day we all know the day wherein that appointment was disappointed by God and we all saved that we might not die but live Ver. 17. and declare the praise of the Lord the Lord of whose doing that mervailous Deed was of whose making this joyfull Day is that we celebrate Psal. 111.5 This mercifull and gratious Lord saith David Psal. 111.5 hath so done His mervailous Works that they ought to be had and kept in remembrance Of keeping in remembrance many waies there be Among the rest this is one of making Dayes sett soâ—emne Daies to preserve memorable Acts that they be not eaten out by them but ever revived with the returne of the Yeare and kept still fresh in continuall memorie God himselfe taught us this way In remembrance of the great Deliverie from the destroying Angell Exod. 12.3 c. He himselfe ordained the day of the Passe-over yearly to be kept The Church by Him taught tooke the same way In remembrance of the disappointing of Haman's bloudie lotts Est. 9.26 they likewise appointed the daies of Purim yearely to be kept The like memorable mercie did He vouchsafe us The Destroyer passed over our dwellings this day It is our Passe-over Haman and his Fellowes had sett the dice on us and we by this time had beene all in peeces It is our Purim day We have therefore well done and upon good warrant to tread in the same stepps and by law to provide that this Day should not die nor the memoriall thereof perish from our selves or from our seed but be consecrated to perpetuall memorie by a yearly acknowledgement to be made of it throughout all generations In accomplishment of which order we are all now heere in the presence of God on this day that He first by His Act of doing hath made and we secondly by our act of decreâ—ing have made before Him his holy Angells and men to confesse this His goodnesse and our selves eternally bound to Him for it And being to confesse it with what words of Scripture can we better or fitter do it then those we have read out of this Psalme Sure I could thinke of none fitter but even thus to say A Domino factum c. The Division The treatie whereof may well be comprised in three points 1. The Deed or doing 2. The Day and 3. The Dutie The Deed in these This is the Lord's c. The Day in these This is the day c. The Dutie in the rest Let us c. The other two reduced to the Day which is the center of both The Doing is the cause The Dutie is the consequent from the Day groweth the Dutie To proceed orderly we are to beginne with the Day For though in place it stand after the Deed Yet to us it is first our knowledge is à posteriori The effect ever first where it is the ground of the rest Of the Day then first 1. That such Daies there be and how they come to be such 2. Then of the Doing that maketh them wherein 1 that this of David's was and 2 that ours is no lesse rather more 3. Then of the Dutie how to doe it by rejoycing and being glad for so gaudium erit plenum these two make it full How to take order that we may long and often doe it by saying our Hosanna and Benedictus for gaudium nostrum nemo tollet à nobis Ioh. 16.22
those it took 〈…〉 to stand repeating these That ever age or land but that our age and this land should foster or breed such monsters That you may know it for that perfectly consider but the wickednesse of it as it â—ere in full opposition to GOD and you must needs say it could not be His doing GOD forbid saith Abraham thou shouldest destroy the righteous with the wicked Gen. 1â— 23.25 Exod. 22.6 Psal. 10â— 15 Mat. 13.29 Kill not dam and young ones both saith Moses in the Law You shall not touch mine Annointed saith GOD in the Psalmes You shall not pull up the good corne rather let the tares stand saith CHRIST in the Gospell You shall not do evill that good may come of it saith Paul in his Epistles Rom 3.8 But heer is Satan flat contrarie in despite of Law Prophetts Psalme Epistle and Gospell Hoc est Christum cum Paulo conculcare to throw downe Abraham and Moses and David and Paul and CHRIST and GOD and all and trample upon them all One more yet that this abomination of desolation so calleth Daniel so calleth our Saviour Dan â— 27 Mat 24.15 the uttermost extremitie of all that bad is so may we this truly that this abomination of desolation tooke up his standing in the holy place 1. An â—bomination so it is abhorred of all flesh hated and detested of all that but heare it named yea they themselves say they should have abhorred it if it had taken effect It is an abomination 2. Every abomination doth not forthwith make desolate This had If ever a desolate kingdome upon earth such had this been after that terrible blow Neither root nor branch left all swept away Strangers called in murtherers exalted the very dissolution and desolation of all ensued 3. But this that this so abominable and desolatorie a plott stood in the holy place this is the pitch of all For there it stood and thence it came abroad Vndertaken with an holy oath bound with the holy Sacrament that must needs be in a holy place warranted for a holy act tending to the advancement of a holy Religion and by holy persons called by a most holy Name the name of IESVS That these holy religious persons even the chiefe of all religious persons the Iesuites gave not onely absolution but resolution that all this was well done that it was by them justified as lawfull sanctified as meritorious and should have been glorified but it wants glorifying because the event fayled that is the griefe if it had not glorified long yet this and canonized as a very good and holy act and we had had orations out of the Conclave in commendation of it Now I think we shall heare no more of it These good Fathers they were David's bees heer came hither onely to bring us honie right honie they not to sting any bodie or as in the XXII verse they as builders came into the land onely for edification Verse 22. not to pull down or to destroy any thing We see their practise they begunne with rejecting this Stone as one that favoured Heretiques at least and therefore excommunicate and therefore deposed and therefore exposed to any that could handle a spade well to make a mine to blow him up Him and all his Estates with him to attend him 〈…〉 Stone being gone the walls must needs follow But then this shriâ—ing it such an aâ—â—mination sâ—â—ing it in the holy place so ougly and odious making such a treason 〈◊〉 this â— religiâ—us missall sacramentall treason hallowing it with 〈…〉 and Eucharist this â—â—sseth all the rest I say no more but as our 〈…〉 when you seâ— such an abomination so standing quilegit intelligat 〈…〉 GOD send the◠〈◊〉 not reade of it 〈…〉 but see iâ— and had liâ—e to have 〈…〉 that they should bâ— it and so I leave it 〈…〉 now if this were not His doing and if it should not have beene a Day of 〈…〉 the Devill 's owne making 〈◊〉 should have beene done this the danger what was done This the factum 〈…〉 â—hat the factum est All these were undone and blowen over all the 〈◊〉 â—â—â—â—ppointed all this murder and crueltie and desolation defeated The mine is 〈…〉 the snare is broken and we are delivered All these the King Queene Prince 〈◊〉 Bishops Iudges both Houses alive all not a haire of any of their heads 〈◊〉 not so much as the smell of fire on any their garments Give thankes ô Israël Dan. 3.27 Psal. 68.26.27.28 c. 〈◊〉 Lord thy God in the congregation from the bottome of the heart heere is little 〈◊〉 thy Ruler the Princes of Iuda c that they are heere and we see them heere 〈◊〉 the Stone these Builders refused is still the Head-stone of the corner That 〈◊〉 have been done this was done and we all that are heere this day are witnesâ—â—◠〈◊〉 Witnesses above all exception of this factum est 〈◊〉 by whom whose doing Truely not mans doing this it was the Lord's 2 A Domino A 〈◊〉 factum est illud or fictum est illud It was the Devill 's doing or devising the 〈◊〉 A Domino factum est hoc This was God's doing the deliverance The blow 〈◊〉 Devill 's The ward was God's Not man but the Devill devised it Not man 〈◊〉 defeated it He that satt in heaven all this while and from thence looked down 〈◊〉 all this doing of the Devill and his limmes in that mercie of His which is over 〈◊〉 workes to save the effusion of so much bloud to preserve the soules of so many 〈◊〉 to keepe this Land from so foule a confusion to shew still some token some 〈◊〉 token upon us for good that they which hate us may see it and be ashamed Psal. 86.17 but 〈◊〉 that that was so lately united might not so soon be dissolved He took the 〈◊〉 his own hand And if ever God shewed that He had a booke in the Laeviathan's 〈◊〉 that the Devill can goe no further then his chaine if ever that there is in 〈◊〉 more power to helpe then in Sathan to hurt in this He did it And as the 〈◊〉 Lawes to be seene in the former so God's right hand in this mightie thing He 〈◊〉 to passe and all the fingers of it To shew it was He. He held his peace and kept silence satt still and let it goe on 〈◊〉 came neere even to the verie period to the day of the lott so neere that we â—ay truly say with King David as the Lord liveth Vno tantum gradu nos morsque 〈◊〉 there was but a stepp betweene death and us 1. Sam. 20.3 We were upon the point of 〈◊〉 to the hill all was prepared the traine the match the fire wood and all Gen. 22.7 and we 〈◊〉 to be the sacrifice and even then and there In monte providebat Dominus Verse 8. God 〈◊〉 for our safetie even in that very place where we