Sermons of the Right Reuerend Father in God Miles Smith, late Lord Bishop of Glocester. Transcribed out of his originall manuscripts, and now published for the common good

A SERMON VPON THE SEVENTY SIXTH PSALME. THE SIXTH SERMON. (Book 6)

PSALME 76. verse 9, 10.

When God arose to Iudgement, to saue all the meeke of the earth. Selah. 10. Surely the wrath of man shall prayse thee, the remainder of wrath shalt thou restraine.

PRAISE is not comely in the mouth of the foolish, (saith the Wiseman,) but it becommeth well the iust to be thankefull, sayes the Psalmist. Thankefulnesse is a most necessary duty, and a principall part of Iu∣stice, sayes the Philosopher: therefore he that is vnthankefull, is iustly odious both to God and man. What a staine is that to Pha∣raoh his Butler, that he forgat Ioseph? To Ioas King of Iudah, that he forgat the kindnesse of ••ehoiada, by whose meanes he attained the Kingdome? I will trouble you with no more such examples. On the other side, Iethroes gratitude towards Moses, for helping his daughters to water their flockes, Dauids towards Barzillai, for furnishing him and his men with victuall, (I might recite di∣uers others out of the Scriptures,) is greatly renowned. Now if we ought thus to be thankefull to men, and to suffer no bene∣fit to be spilt vpon the ground like water, but to proclaime as

Dauid did, Who is left of the Linage of Ionathan, that I may doe good vnto him for Ionathans sake, who hath made me beholding to him, that I may requite them? If, I say, we are bound to be thankefull to men for small fauours, then how much rather are we bound to God, for giuing vs life and breath, and all things to enioy? and if we cannot be thankefull enough to God for ordinary bles∣sings, in that in him we liue, moue, and haue our being, in that he causeth his Sun to shine vpon vs, and his raine to fall downe vpon our Lands; then what doe we owe him, and how can we possibly be thankefull enough, for deliuering our soules from death, our eyes from teares, and our feet from falling, for cat∣ching the wicked in his owne snare, and bringing the mischiefe that he imagined vpon his owne head? The Israelites hauing escaped the hands of the Egyptians, and the danger of the red Sea, sung praises to God with ioyfull lippes. So did Deborah and Barack, for the victory which God gaue them against Iabin King of Canaan, and his Captaine Sisera: so the women came out of all the Cities of Israel, singing and dancing to meet King Saul, and Dauid after he had slaine the Philistine; and which commeth neerest our purpose; the Iewes in the Kingdome of Persia, that had escaped the bloody practices of Haman, were not content to reioyce for the present time for a day, but ordai∣ned it for a Law, that such two dayes should be kept festiuall euery yeere.* 1.1 Now if we will cast our eyes abroad to other Coun∣tries, we shall find the like custome to haue beene taken vp by Romanes, Grecians, Scythians, Barbarians, ancient, modern. A taste of them. The Romanes counted it for an vnspeakeable blessing, to be deliuered from the Tyranny of the Tarquins, they celebrated the memoriall of it euery yeere, & called the feast Regis fugium. The same Romanes were glad, most glad, to haue the turbulent popular Estate remoued, and a Monarchy establi∣shed among them: and so glad they are of their Emperour Au∣gustus, for that cause, that they honour the memory of his victo∣ry at Actium, (whereby the same was settled) by an annuall fe∣stiuity. So the Sicilians, for escaping the danger of destruction threatned by the Athenians. And to come to later times. So they of Lubeck celebrate the first day of the moneth for their deliuerance from the Rugians (as Helmoldus witnesseth.) The Venetians also the fifteenth day of Iune,* 1.2 for the defeature of a most fearefull Conspiracy tending to the wracke of that Com∣mon-weale, as Egnatius writeth. And the Antwerpians such a day of the moneth,* 1.3 for driuing the French out of the Ci∣ty, that thought to haue sacked it, and surprized it; it was vn∣der the gouernment of such States, as were Protestants, when the City was deliuered, but yet the Romanists after getting it, kept the day holy still. To be short, The Lubecians, that I spake of

before, celebrate such a day of the moneth, euen Saint Lamberts day, for escaping the like danger threatned by certaine Trai∣tors of their owne City, as Crantzius writeth.* 1.4 And because that Conspiracy doth much pourtray forth, and fore-describe that same hellish one, that was lately vndertaken by our cruell & vn∣naturall ones, (for the confusion of whom we praise God this day,) let me briefely tell you the summe of it, as it is set downe by Crantzius. Some foure male-contneted wretches, sons of Belial, en∣uying that the Gouernours had that which they wanted, & com∣manded ouer them, & kept them vnder; gat as many partizans as they could, & bound themselues by an oath to be true one to ano∣ther, & to keep one anothers counsell. Their plot was to destroy the Senators, & to take their pleasure of their wiues & daughters, & to rifle the City, & to make themselues Lords of it. The day ap∣pointed for this Tragedy, was S. Lamberts, at 8. of the clocke in the morning, when the gates should be opened. Of this practice, though there were some muttering abroad, yet in the City there was not the least inkling, vntill the very euening before it should be designed. The euening before, God wrought so vpon ones conscience, that perduenture was priuy to the designe▪ but had beene sworne before to keep it secret, that hee came vnto the house of the Burgo-masters Deputy, and missing him at home, found his sonne there, that was of good yeeres and discretion, to whom he deliuered his mind, in these words: Your father, (said he,) is in Councell, and there is now as great need of Counsell and circumspection, as euer there were any where. With that he called fo•• a glasse of beere: & when it was brought, he said, I tell thee, thou glasse, bu•• I tell no body else, that if there be not the better care taken, and preuention vsed, to morrow next before noone, this City will become the sepulcher of the chiefe Burgesses, and of all that be of worth, the treason is so dangerous, and there be so many Traitors. When he had thus spoken, he threw the glasse against the wall, and hastily betooke himselfe out of doores, and rode away. When this was done, it was no boote to bid the Deputies sonne to hasten to the Councell-house, nor yet for the Senators to looke about them. They presently tooke order for a strong and substantiall watch and ward, and seizing vpon one of the Conspirators, (for so he proued to be) they forced him by torture, or feare, to re∣ueale the whole plot: and so by Gods mercifull Prouidence, that danger was remoued, and the State preserued from ruine and confusion. I need not paralell our danger with theirs; Male-contentednesse bred both, oathes and imprecations kept both secret, both were at the point to haue beene accomplished, and nothing, but Gods mercy, defeated both. There were onely two speciall differences, that the Traytors of Lubecke sought the de∣struction,

but of a few States-men in comparison, euen of one City, Ours of the Nobles, and chiefe Commons of the whole Realme. They had one among them that compassionated their Countrey; ours had neuer a one that was touched with any re∣morse to their Countrey, but onely bare some priuate affection towards one of our Nobles, & gaue him warning to keepe him∣selfe away. But much honoured be that honorable man, that would not scape himselfe alone, but would his King, and Peeres, and Countrey, to escape too. Yea, I thinke he would not haue thanked them for his life, if none of rekoning had beene left aliue but himselfe. As in the Romane Story, when Sylla that Tyrant put the Praenestines to the sword, and would haue spared his hoste, he generously refused it, thrusting himselfe among them that were appoynted to be slaine, and so was slaine with them. Therefore as Christ said of Mary Magdalens powring of ointment vpon him,* 1.5 Verily I say vnto you, wheresoeuer this Gospell shall be prea∣ched thorowout the whole world, this also that shee hath done, shall bee spoken of in memoriall of her. So may I say of him, that whersoeuer this Story shall be recorded, the praise of the fidelity & careful∣nes of this Peere, shall be iustly celebrated. But to returne to our Traytors, (for whose confusion we thanke God this day:) They were enflamed against vs with a rage that reached vp to hea∣uen, and made account to cast ouer vs the Line of Vanity, and the stones of emptinesse, the Strong man, and the man of Warre, the Iudge, and the Prophet, the Prudent, and the Aged, the Captaine of fifty, and the Honorable, and the Councel∣lor, and the cunning Worke-man, and the Eloquent man, all without exception, they deuoted to destruction, head and taile, branch and rush, à Caluo ad Caluum, as the Tyrant said: there∣fore cursed be their wrath, for it was fi••rce; and their rage, for it was cruell;* 1.6 and blessed, and thrice blessed be the Name of our glorious God, for disappointing their hopes and practices, and let all the people say, Amen.

I come at the length to my Text; whereout I obserue foure things.

• 1. First, Gods patience, [When God ariseth,] Implying, that he is not alwayes vp, as it were to execute Iudgement.
• 2. Secondly his Iustice, which commeth at the length, how∣soeuer it commeth not so soone, as they that are wronged would haue it.
• 3. Thirdly, his mercy and compassion toward the afflicted: he doth at the length helpe them, yea saue them.
• 4. Fourthly and lastly, his Wisedome, and Power: his Wise∣dome, in ordaining, euen the heart of man to praise him: his Power, in girding in, & restrayning whatsoeuer dregs of malice or cruelty doe remaine in them.

Of these in their order, as God shall giue grace, and the time leaue.

Touching the first, As he that keepeth Israel, doth neither slumber nor sleepe; and as the Lord is not slacke concerning his comming, as some men count slackenesse; So no more doth he sit downe by the disgraces that are done to his Name, nor by the despites that are done to his seruant••, but is patient towards all, because he would doe good to all, and haue men to be sa∣ued, and escape out of the snares of the Deuill. Towards the wicked he is patient to heape coales of fire vpon their head, and to leaue them without excuse, yea, and to make their iudge∣ment the heauier, if being borne with so long, they will not re∣pent. Towards the godly also he is patient, and doth not pre∣sently reuenge the wrongs done to them, that being exercised vnder the Crosse, they might the more thirst, and lo••g, and cry for deliuerance, & th••t deliuerance when it commeth, might be the better well-come vnto them. How long did the Lord en∣dure the old world? euen an hundred yeeres, while the A••ke was in preparing; The Amorites, and the Gergesites, &c? till their wickednesse was ripe. His owne People, first, the tenne Tribes, then the other two? euen till there was no remedy, no hope of amendment, till the Prophets cryed out Noash, it is desperate. On the other side, Ioseph was sold for a bond-man, the Israelites were strangers in the Land of Ham, Gods Heri∣tage were carryed away captiue into Babylon, the Christians were persecuted, and chased from post to pillar, and martyred with all kind of martyrdome▪ in the Primitiue time, by Heathen Tyrants; in th•• later times, by Antichrist and his sworne ones; did the Lord presently rise vp and come among them? were they deliuered as soone a•• they groaned? O no; The King sent and deliuered Ioseph, the Prince of the people let him goe free, but when his feet were first hurt in the stockes, the yron entred into his soule, He was many yeeres in prison first. So the Isra∣elites were hardly dealt with in Egypt by their Taske-masters, that th••y cryed out for the very anguish of their hearts; Againe, in the Land of the Chaldees, they serued tenne Apprentiships before they had leaue to returne to their Countrey. This for the faithfull before Christs time. As for the faithfull since, as God in the 15. of Gen. told Abraham; Know this of a surety, That thy seed shall be a stranger in a Land that is not theirs foure hundred yeeres, and shall serue them, and shall be euill intreated, but the Nation whom they shall serue, will I iudge, and afterward they shall come out with great substance. So you shall find that the Church had but lit∣tle peace or rest for the better part of foure hundred yeeres after Christs comming in the flesh: and in the later perillous times (prophesied of by the Apostles) Antichrist had no sooner got∣ten

to high strength, which he compassed in Gregorie the se∣uenths time, by superstitious false-hood, established in Innocent the third his time by bloody Lawes; but the faithfull went to the post, and wandred vp and downe hungry and naked, and had no dwelling place, and were counted as the filth of the world, and the off-scowring of all things; yea the time was, that whosoeuer killed them, thought he did God good seruice; and this for the most space (in a manner,) that the persecution lasted in the Primitiue time. This may suffice to shew Gods pa∣tience, both towards his seruants, and towards his aduersaries. The second thing is his Iustice. For although God make a shew as though he were asleepe, and saw not what is done, as also he sometimes maketh a shew as though he heard not, yet for all that, at the appointed time, he will not faile an inch, but com∣ming he will come, and will not breake, and the iust shall liue by faith: but woe be to the wicked, it shall be euill with him, the re∣ward of his hands shall be giuen him. The Lords Seate is prepa∣red for Iudgement, and the Lord ruleth ouer all, if he whet his glittering sword, and his hand take hold on Iudgement, hee will execute vengeance on his enemies, and reward them that hate him;* 1.7 Hee will make his arrowes drunke with blood, and his sword shall eate flesh, &c. Deut. 32. This for his Iustice in punishing the wic∣ked; as for his Iustice to right the Godly, and comforting of them, you know whats written in the 12. Psalme. Now for the oppression of the needy, and for the sighs ofthe poore, I will vp, saith the Lord, and set at liberty them whom the wicked hath snared. It is a righteous thing with God, to recompence tribu∣lation to them that trouble you, and to you that are troubled, rest with him. For that the righteous should be euen as the wicked, be that farre from God, said Abraham, Genes. 18. In this world many times there seemeth to be but a small difference betweene the deuout and profane, the pure and polluted, him that sa∣crificeth, and him that sacrificeth not. Thus all things seeme to fall out alike, to the one and to the other: nay, the wicked seeme to be the warmer, and to haue a greater portion in this life. What then, is the way of the Lord vnrighteous? God forbid; nay, let God be iust, and all men sinners, as it is written. But this it is, The Heauen of Heauens is the Lords, and for them to whom it was appointed, euen for them that call vpon him in truth, and thinke vpon his Commandements to doe them; but the earth and the commodities thereof, He distribu∣teth without respect of persons, euen to them that are his chil∣dren by creation onely, and not by adoption But yet there is a difference betweene the prosperity of the one and the other; for the ones is but with anxiety of heart, (euen in laughter their heart is heauy,) the others is with cheerefulnesse and ioy in the

Spirit; the ones is a pledge of the greater preferment in the world to come, the others is their whole portion, and as if God should say, Let them take that and looke for no more; the ones is with the blessing of the people, who wish they had more; the others with their curse and hatred, who are grieued that they haue so much: Briefly, the one flourish but for a time, and of∣ten fore-see the ruine of their house in their life-time, but gene∣rally within a few Generations their name is cleane put out, but now the other hauing their house built not with blood or oppression, but vpon the foundation of Iustice, feele no shaking or tottering of it while they liue, and when they are to leaue the world, they are full of hope that their house shall not be like the grasse on the house tops, which withereth before it commeth forth, Psalme 129. but that it shall continue for a long season, euen for many generations.* 1.8 Therefore let not the godly be dis∣couraged, because he is kept downe and troad vpon, neither yet let the wicked be bragge, because their imaginations pros∣per: for God hath not forsaken the earth, neither hath he forgot∣ten to doe Iustice, but his eyes are ouer the righteous, and his eares are open to their prayers; as for the wicked, his counte∣nance is set against them to roote out the memoriall of them from off the earth. God is iust, let this content the godly, he tel∣leth all their bones, so that none of them are broken, he hath all their teares in his bottle, & will right them in due time. And that God is iust, let this appall the wicked, he shall cast vp that which he hath gotten vnlawfully, the Lord will draw it out of his belly. [God ariseth to Iudgement,] This we haue considered of. It followeth, [To saue all the meeke of the earth.] It is good to be zealous in a good matter alwayes, sayes the Apostle; to be wise to doe good, and in euill to haue no skill, as the Prophet doth intimate. So it is good to rise betimes to serue God, to doe the workes of righteousnesse, of mercy, and of our lawfull and honest vocation, that is pleasing to God, that is well re∣ported of by men. Abraham did so, he rose vp early in the mor∣ning to offer a sacrifice to the Lord, which he had prescribed. So Iob rose betimes to offer for himselfe and his children.* 1.9 The good Lepers blamed themselues for sitting still, hauing so good newes to impart to their neighbours, touching the great plenty of vi∣ctuall the Lord had sent them, by the running away of the Syrians. So the people rose in the morning to come vnto Christ to heare him in the Temple, Luke 2.* 1.10 And Lysias the high Cap∣taine caused his men to rise very betimes, to conuey away Saint Paul, from the lying in wai••e of the Iewes. These and such other were good risings, good stirrings to saue life, to saue soules. On the other side, there haue beene as many bad and a thou∣sand times more. As the people you know in Exodus, sate

downe to eate and drinke, and rose vp to play. And in Esay, they rise vp early to follow drunkennesse, and to smite with the fist of wickednesse, and to catch their brother with a net, &c. and I would to God there were not infinite such among vs. Well, the Lords rising is not of this fashion, he riseth to helpe, to deliuer, to saue; and whom? Not all without difference, tag, and rag, good and bad, but the meeke of the earth. And how many of these? Not a few, but all, all the meeke. So then you haue in these words.

• First, the benefit, Sauing, and no lesse.
• Then the disti••ction, Me••k, and none other.
• Then the content, or full number, All.

Touching Sauing, flesh and blood would gladly part stakes with God, ascribing to the Lord some part ••f the worke, and yet assuming to her owne will or strength that he quit himselfe so well from his enemy, or that he got the vpper hand of him. But now the wisedome that is of Gods Spirit otherwise. God hath wrought all our workes in vs, sayes Esay; And n••ither is he that plan∣teth any thing, neither he that watereth, but G••d is all in all, 1. Cor. 3. And Augustine,* 1.11 Tutiores viuimus, si totum Deo damus: non autem nos illi ••x parte, & nobis ex parte committimus, It is more for our safety (sayes he) if we ascribe all vnto God, and doe not commit our selues, partly to God, partly to our selues. And Lactantius most agreeably to my purpose.* 1.12 No man, saith he, doth pray in that man∣ner, that God would helpe him, but that he would saue him, that he would giue him health, (or saluation,) &c. He addeth, Non intelligit bene∣ficia diuina, qui se tantummodo à Deo iuuari putat, He doth not vn∣derstand Gods benefits, but doth vnder-value them, that thin∣keth that God doth onely helpe him. Thus Lactantius. So then, it is too little to confesse God to be our helper onely, euen tou∣ching our temporall life, and shall we make our selues helpers with God for our euerlasting life? God forbid. Let it be Gods property, and let him haue the honour to be the Sauiour, and the onely Sauiour, as he saith in Esay, I am the Lord, and there is no Sauiour besides me. Why then is it said, We as helpers exhort you? Our helpe is in the Name of the Lord. And, To helpe the Lord against the mighty? I answere, that these phrases are vsed because of transgression, that we should not be slothfull in the businesse that we haue in hand, but should stirre vp the gift that is in vs. For God hath not giuen vs wit, & memory, and tongue, and hands, and legges in vaine, but that we should vse them: As causes to concurre with God? No, but as instruments that we should vse them, at the most, that we should vse them so farre as he appointeth,* 1.13 yea, and as he enableth. It is strange that Plu∣tarch an Heathen man, should obserue a speech in Homer, and comment vpon it as he doth in his Tract. How a man may

praise himselfe, and not be enuyed for it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. You thinke that I haue slaine the enemy of our Countrey (said one,) and therefore you looke vpon me; No, but God hath done it, he gaue me strength in the Combat, he subdued him vnder me. And in the same place he recordeth, and highly commendeth the speech and behauiour of one Pitho, who hauing slaine one Cotys, and the Officers of the people stri∣uing, who might doe him most honor for the same, he made this answer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some God did this, & we did but lend our hands. This was modestly, and this was humbly. We haue heard what God doth when he ri∣seth to Iudgement; he saueth, he doth not onely helpe. Now let vs see whom, and how many he saueth or rescueth. The Meeke and all the Meeke of the earth.

If the Psalmist had said, that God will saue the mighty of the earth, the gallant, the high-minded, then this had beene wel-come to the great Ones, they would not say, This is an hard saying, who may abide it? but, This is sweet, giue vs euer-more of this food. Againe, if the Prophet had said, God will helpe all that bee in low estate, that be in pouerty, or necessity, whether they be righteous, or vnrighteous, faithfull, or vn∣faithfull, he shall be sure to haue support, and protection from God, euen for this cause, because he is poore. This againe were a delightsome doctrine to such, euen to scatter-thrifts, to slow∣backs, &c. But now there is no such respect of persons with God: The rich and poore meete together: The Lord is the maker of them both, Pro. 22.2. And there is one God & Father of all,* 1.14 who is rich vnto all that call vpon him: therefore the Prophet did weigh well his word, when he said, that God would saue Gna∣navim, he doth not say Gnaniijm, that is, poore, but, Gnanavim, that is, meeke. It is true, that the Iewes haue a Prouerbe, Bathar gnanijah azelah Gnaninthah, that is, Meekenesse abideth vpon po∣uerty. As on the other side, Bernard hath this speech,* 1.15 In alto posi∣to non altum sapere difficile est, & omnino inusitatum, sed quantò inu∣sitatius, tantò gloriosius, To be in high place, and not to be high-minded, it is a hard matter, and altogether strange, & vnusuall, but by how much the more vnusuall, by so much the more glo∣rious. For all that, as Saint Paul saith, The Kingdome of God is not meat and drinke. So we may say, The Kingdome of God is neither wealth, nor pouerty, neither silkes, nor ragges. A good rich man out of the good treasure of his heart, bringeth forth good things, and a bad poore man, out of the bad treasure of his heart bringeth forth bad things: for these things are as the per∣son is, to whom God sendeth them: they be not Gnaniijm, as I told you, that is, poore or afflicted, but Gnanavim, that is, meeke, to whom God promiseth this blessing, and saluation for euer.

But some man will say, Why doth God promise so much to the meeke, as in this place, [God ariseth to saue the meeke?] And in Saint Math. Blessed are the meeke: for they shall inherit the earth, Math. 5.* 1.16 And The meeke shall possesse the earth, and shall haue their delight in the multitude of peace, Psalme 37. What is thy Beloued more then other beloueds?* 1.17 Cant. 5. And so, what is in meekenesse more then in other vertues, that so much should be attributed to it? Shall we say, that in this speech there is ••ynecdoche speciei, the particular taken for the generall, one vertue for all vertues, that the meeke should signifie the vertuous ones, or the godly ones; or that it is a Metonymie, of the effect for the cause, as the meeke for the faithful, because meekenesse is the fruite of faith? Indeed, I take this promise of sauing, not to belong to the spe∣ciall practices of that vertue onely, but to the whole company of the faithfull, euen to the whole Church of God; called meeke, not onely because they beare the Image and portraiture of our Sauiour: (Learne of me, for I am meeke and lo••ly in heart, Math. 11. He shall not contend nor cry, (or roare,) neither shall one heare his voyce in the street:* 1.18 a bruised reed he shall not breake, and the smoking flaxe he shall not quench, &c. Math. 12.) But because the holy Ghost would signifie by this word, the hard estate of the Church in this world, that they should haue need of meekenesse and patience, as much as of any other vertue. As for example, when many Nations were gathered against the people of God, saying, Sion shall be condemned, and our eyes shall looke vpon Sion, Michah, 4. And Rabshakeh shall reuile Gods people, and blaspheme God himselfe. Who is your God, that he should deliuer you out of my Masters hands?* 1.19 And our Sauiour should not onely be called a deceiuer by his owne people, but also be gibed at by Iulian, What is the Carpenter now in doing? Further, when his seruants should be per∣secuted with taunts & reuilings, but also with bonds and impri∣sonments, and with cruell death? When I say, they were to be led as sheepe to the slaughter, had they not need to be as a Lambe, dumbe before the Shearer, and not to open their mouth, &c? Thus meekenesse becommeth Gods Church espe∣cially, and therefore no maruell, if vnder the name of meeke∣nesse be promised saluation. And this truely the Chaldee Para∣phrast, and some of the Rabbins commenting vpon this Text, did see that they were not to be appropriated to any particular ranke of men, but to the visible Church, (called otherwise Gods first-borne, Gods flocke, Gods Spouse, Gods secret-ones,) though Kimhi as a Iew, would haue it to be vnderstood of Iewes by nature, and of Israel according to the flesh. You see at the length, who are marked out by God to enioy the benefit of pro∣tection, and Saluation, namely the Church of God, those that haue giuen their names vnto God, that tremble at his threats,

and giue credit to his promise, and are readier to suffer wrong then to doe it. But how many of these will God protect and defend? The Prophet telleth vs, All. Nihil excipitur, vbi distingui∣tur nihil, as Bernard saith in another case, God is not a God of the Iewes onely, but also of the Gentiles, neither is he a God of the Elder Churches, I meane, in the Primitiue time, but also of vs, vpon whom the ends of the world are come. For had not the Lord himselfe beene on our side, may we well say, had not he himselfe beene on our side, when man rose vp against vs, it had not failed vs, but our soules had beene put to silence, they were so wrathfully disposed at vs. They thrust sore at vs, that we might fall, and the plowers plowed vpon our backes, and made long furrowes, and thought to haue swallowed vs vp quicke, at the least-wise, to haue blowne vs vp quicke, or dead, that the name of a Protestant might no more be had in remembrance. Behold, we haue the name of Herod in detestation, because he cut the throats of so many Infants in one quarter; Of Tarquin, because he cropt the heads of so many Gouernours of one Towne; Of Caligula, because he wished all the people of Rome had but one head, that he might cut it off at a ••low; Of Cin∣na, and Marius, for giuing this watch-word to their Souldiers, That they should slay as many as they vouchsafed not to speake to, or to take by the hand. Also V••sperae Siculae & matutinae Pari∣sienses, & Danish Wassals, are recorded for barbarous effusion ••f much blood: but now our men (if monsters might bee called men,) might they haue done their worke, their strange worke, brought to passe their act, their strange act; they ••ad far passed all former butchery. O mites Diomedis equi, Busiridis, arae Clementes, &c. as Claudian sayes. For why,* 1.20 the former either shed the blood of their enemies, or of strangers, or of their Commons, & did it ei∣ther of feare, or in reuenge, or vpon a pang and an heat, &c. but our men deliberately, aduisedly, and with an high hand resolued to teare in pieces, not the bodies of our Commons onely and Peeres, but (which my tongue abhorreth to vtter) of the King, and of the Queene, and of the Royall seed; all must haue gone one way, and beene wrapped in one common bundle of destru∣ction. But the way of man is not in himselfe, neither is it in man to direct his way, much lesse to effect his worke. They tooke counsell, but it did not stand; they made a Decree, but the Lord did frustrate it. Wee were within a step of death and the Axe hanged ouer our head by a twine thread; but the Lord arose to Iudgement, hee awoke as a man out of sleepe, and tooke our cause into his hand, and deliuered vs from the plot, which they had plotted, and this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were with an Engine from heauen. Behold, we account Isa••c happy, that had an Angell sent to hold Abrahams hād that was lifted vp to slay him; also Peter

that had likewise an Angell to loose the chaines from his hands, and to set him at liberty, euen the night before he should haue beene arraigned, Also the Prince of C••nde, the late French Kings vncle, happy, that had his capitall Enemies stripped of their authority, euen in the very nicke that they had meant to bring him forth to the blocke. All these trusted in God, & he deliue∣red them, euen at such time as the waters had like to haue ouer∣whelmed them, and vtterly to haue sunke them. And surely our estate was not vnlike to theirs, neither for danger, nor for deliuerance. And therefore as Moses saith in Exodus, Chap. 12. of the celebrating of the Passeouer, It is a night to be kept holy to the Lord, because he br••ught them out of the Land of Egypt: this is that night which all the Children of Israel must keepe thorowout their Gene••ations. So may we say of this day, This is the day that the Lord hath made, let vs be glad and reioyce in it,* 1.21 as it is in the Psalme. And as it is in the Booke of Ester,* 1.22 This is the moneth that is turned to vs from sor∣row to ioy, and from mourning to a ioyfull day. O let vs neuer for∣get this mercy of the Lord, (neuer had any 〈◊〉〈◊〉 more shew∣ed it,) but let vs write it in the tables of 〈…〉〈…〉, with a penne of iron, or with the point of a Diamo••••; Let vs thinke of it, when we lye downe, and when we rise vp, and talke of it at home, and abroad; but aboue all things, let vs offer to God the Sacrifice of righteousnesse, of repentance, of ••••••nke∣fulnesse, of new life, that we neuer prouoke him to brin•• ••••on vs, that which he doth so often threaten in his Word, and wee haue so long deserued. And so I proceed to that which fol∣loweth. [Surely the rage of man shall praise thee.] Which is not so meant, as that the wicked in their rage, should praise God: No, for then they allow their tongues, and teach their tongues to speake all words that may offend, (Men boyled in great heat, and blasphemed the Name of God, Reuel. 16.) But that their rage should yeeld great store of matter for God, to raise his praise and glory thereby: I meane, to make his Power, his Proui∣dence, his Wisedome, and his noble Acts, to be knowne to men. Behold, sath God by Esay, I haue created the Smith that bloweth the coales in the fire,* 1.23 and him that bri••geth forth an instrument for his worke, and I haue created the destroyer, to destroy: but all the weapons that are made against thee, shall not prosper, and euery tongue that shall rise against thee in Iudgement, thou shall condemne, &c. For this cause haue I stirred thee vp, to get me honour vpon thee, and vpon thy horsemen, and vpon thy Chariots, saith God to Pharaoh, and God hath made all things for his glory, euen the wicked against the day of wrath. God at the first caused light to shine out of darkenesse, and euer since there is no euill in a City, but God doth it. How? by inspiring the euill into the heart of man? God forbid. No, but by directing and ordering the same to the executing of his Iudgement vpon the children

of disobedience, yea, and for the benefit of his children in the end, howsoeuer they be in heauinesse for a time, as need requi∣reth, Inimici ••mnes Ecclesiae (saith Augustin,* 1.24) quolibet errore ••aecen∣tur, vel malitia deprauentur, &c. All the enemies of the Church by whatsoeuer either error they are blinded, or malice depra∣ued, if they receiue power to afflict her corporally, they ex••r∣cise her patience; if they crosse her by bad opinion, (heresies,) they exercise her wisedome: her charity also, whilest she is faine to loue them, and her bounty also, whilest she is faine to teach them, and disciplinate them. Thus Augustine. And thus we see, That as cut of the eater, Samson gate meate, and out of the strong, sw••etnesse, Iudges 14. And as of the Vipers flesh the A po∣thecaries m••ke their Treacle: so out of the violentest, and har∣dest courses that are taken against the godly, God gathereth espe∣ciall occasions to illustrate his glory, both for Wisedome, Mercy, and Iustice. What did Sennacherib get for aduancing his Banner against Gods City? Saul by practising so as he did against Dauid Gods chosen? Ieroboam, for lifting vp his hand against the man of God that came from Iudah? Nabuchadnezzar, for casting Sedrach, Mesach, and Abednego, into the fiery Fur∣nace? Herod, for casting Peter into the prison, and glorying to heare from the mouthes of his flatterers, The voyce of God, and not of man? was he not smitten by an Angell, and eaten vp of wormes, Acts 12? Yea, as Iosephus writeth,* 1.25 he made a confession of his weakenesse before his end, and ascribed to God the glory due to his Name. So did Sennacherib preach by his Statue, Hee that looketh vpon me, let him (learne to) feare God. So did Nebu∣chadnezzar confesse, that the God of Sedrach, Mesach, and Abed∣nego, was the true God, and to be worshipped. Saul, that Dauid was righteous, and himselfe faulty. Ieroboam could not haue his hand restored, before he confessed he had offended, 1. Kings 13. Thus the rage of man praised, (that is, as Kimhi expoundeth it,) turned to Gods praise, (tashub hodeah lera,) in these men.* 1.26 But did it in these men onely? Truly, as the Apostle to the He∣brewes saith, The time will be too short for me to tell of Gedeon,* 1.27 Ba∣rac, &c. So if I should goe about to relate vnto you, what mine owne poore reading could afford out of the continued Story of the Church, I should hold you too long. The Prince of our Saluation was consecrated by affliction, and in his weake man∣hood, triumphed ouer the Prince of darkenesse; and so did his poore seruants, ouer worldly Gouernours. What did Herod and Pontius Pilate, and the high Priests, and Rulers of the peo∣ple, and Saul also, while hee was Saul, get, by banding them∣selues against our Sauiour? did they not finde and feele, that they kicked against the pricke, and that they preuailed nothing for all their stirring? So Iulian was faine to confesse in the end,

Vicisti Galilaee; And before him Claudius H••••minianus being strangely visited by God,* 1.28 and eaten vp of Li••e, said, N••mo sciat Christianus: O let no Christian know of it. In like manner, about two hundred yeeres agon, when Sigismund the Emper••ur, and the Prelats of Germany had led so many Armies, euen Ar∣my vpon Army, against the poore Bohemians, and thei•• Cap∣taine Zisca,* 1.29 which had but one eye, and were all defeated al∣most miraculously, (it is certaine, that though they came forth one way, they fled away tenne wayes, and though they came sorth by thousands, they went home by hundreds, and th••s in sundry inuasions, lest it should be thought to haue hapned by chance,) did they not cry out that God was become an Hussite? To be short; when in the yeere 1588. the great Armado was either sun••ke in the Seas, or dashed vpon rockes, or shattered in pieces by our Artillery, or surprized by our Forces, (albeit, let there be no mention made of our Forces in that fight, but let God haue the whole glory,) did not the Spaniards sweare, and curse, and teare God, and cry out that he was become a Lutheran? Thus the rage of man turned to Gods praise; and the more, and the mightier, and the fiercer they were, the more was God honored, in taking part with vs his weake ones. This for defeating of Forces. So for defeating of Policies, we need not to goe farther for an example, then to the Gun-powder Treason: Was there euer any thing carried with greater secrecy? They digged deepe, euen to hell almost, to hide their Counsell from God, and said, No eye shall see vs; we will giue them a blow before they be aware, that whosoeuer shall heare of it, his eares shall tingle, but whosoeuer shall heare it, and feele it, he shall be torne in pieces. Thus as King Peter of Aragon, when he resolued vpon the surprize of Sicily, kept his plot so secret to himselfe, that hee swore hee would teare his shirt from his backe, if he thought it were priuy to it. And as N••rses said that he was spinning such a pi••ce of cloth, that it should be impossible for the Empresse with all her Councell to vndoe. So our Tray∣tors perswaded themselues, that they had made all things so sure, that their designe should take place maugre all the Angels in heauen. But let not him that girdeth on his armour, vaunt as he that putteth it off: neither let any man promise himselfe too much f••r his owne policy: There is no wisedome, there is no counsell, there is no vnderstanding against the Lord. The horse is prepared against the day of battell: and so, cunning, and slights, and vnderminings are vsed, but the victory and successe commeth of the Lord. Thus much our Traitors felt to their woe; and we found, and doe find to our vnspeakeable comfort. No Nation vnder heauen more bound to God for wonderfull deliuerances. O that we could once learne to be thankefull to

God for the same! Thankefull, I say, not in word, or in tongue onely, but in deed and in truth. If he that sinneth, would sinne no more, I meane, commit no more crimes, (••or what man is he that liueth and sinneth not?) but serue the Lord in feare, and reioyce before him in trembling. If euery one of vs would set his heart vpon righteousnesse, chusing the thing that is plea∣sing to God, seeking euery one, not his owne good, but his brothers good, and doing euery one, not his owne will, but the will of our Father which is in heauen, &c. then should our prosperity be as the floods, & our safety as the sand of the Sea; then should no euill come neere our dwelling, and the sonne of wickednesse should not hurt vs; our enemies should be smitten before vs, & all their turning of deuices should be but as the Pot∣ters clay, they should still be confounded and abashed, and at their wits end, and ready to t••are their flesh with their teeth, as our Traytors were, wh••n they heard their plot was defeated; but contrariwise, vpon our King should his Crowne flourish, and peace should be on our Israel all our life long. Thus much the Lord vouchsafe to eff••ct, and if there be any remnant of rage or of malice in our forraine enemies, (if we haue any,) or in our domestique Vnderminers, (as I feare we haue too many,) He vouchafe to crosse, restraine, and disappoint, making them and their deuices like the vntimely fruite of a woman that neuer seeth the sunne, or like the Spiders webbe, or Cockatrice egges, that either maketh no cloth, or tendeth to the destruction of the deuisers: Euen the Lord our God mercifully grant, and worke this for ••esus Christ his sake. To whom with the Father, and the holy Ghost, be all praise and thankes-giuing, for euer. Amen, Amen.

Notes

• * 1.1

  Esther 9.2.
• * 1.2

  Helmoldus.
• * 1.3

  Ignati••s.
• * 1.4

  Crantzius lib 9. Vandal cap. 14.
• * 1.5

  Ma••ke 14.
• * 1.6

  Genes. 49.
• * 1.7

  Deut. 32.
• * 1.8

  Psalme 129.6.
• * 1.9

  Iob 1.
• * 1.10

  2. Kings 7. Luke 2.
• * 1.11

  August. de bono perseu••r. cap. 6.
• * 1.12

  Iactan. lib. 1. cap. 11.
• * 1.13

  Plutarch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  Prouer. 22.••.
• * 1.15

  Bernard. Epi. 42▪
• * 1.16

  Math. 5.
• * 1.17

  Psalme 37. Cantic. 5.
• * 1.18

  Math. 11.
• * 1.19

  2. Kings 19.
• * 1.20

  Claudian in Ruffi•• lib. 1.
• * 1.21

  Psal. 118.24.
• * 1.22

  Esther 9.22.
• * 1.23

  Esay 54.16.
• * 1.24

  August. li. 18. de Ciu. Dei, ca. 15.
• * 1.25

  Act. 12. Iosephus.
• * 1.26

  Kimhi in Psal
• * 1.27

  Hebr. 11.
• * 1.28

  T••rtul. ad Sca∣pu••••m.
• * 1.29

  Aeneas Syluius in Hist. sua Bo∣hem.