The first word though not in order yet nature to be explained is judgement a word of various significatâ—on large extent verbum hoc judici utinam nemo transiret sine â—udicio fit it is our judgements should be informed in the nature of Gods judgement not needlesly to insist on the numerous acceptions of the word know to our present purpoâ—e Gods judgements are of two sorts judicia oris operis of his Mouâ—h and his Hand of his Words and works Judgement is frequently applyed by David to the words of God and that not without just reason since by them he commands as a Judge in them hee requireth nothing but what is just and according to them he will one day judge us Most commonly the Scripture applyeth judgement to Gods works And that generally to the whole administration of his Government of the World the way of God among men being styled his judgement Jer. 5. â—4 and of these St. Paul affirms they are unsearchable and past finding out Rom. 11.33 more especially and that somtimes for his 1 Corrective and medicinall chastisements on the godly So the Apostle Peter tells us Judgement begins at the house of God 1 Pet. 4.17 and they are fitly so called for this reason among others because God tempers them with judgement and manageth them with discretion according to the Prophets Prayer Correct me O Lord but with judgement not in thine anger lest thou bring me to nothing Jer. 20.22 2 Somtimes for his vindictive and exitiall punishments of the wicked begun in this World consummated in the other of this Judgement God hath made a due preparation and the wicked have a fearfull expectâ—tion as being a judgement without mercy and of this sort is the judgement in the Text to be understood The reason of which appellation is well given by Musculus to be partly because these punishments are inflicted by God as a Judge chiefly because they are most just and right There is not lesse verity then severity in all Gods proceedings against sinners we are sure saith St. Paul that the judgement of God is according to truth against those which commit such things Rom. 3.2 it is observable for this purpose that God compares his destruction of Samaria to a line and of the house of Ahâ—b to a plâ—mmâ—t 2 King 21.13 ut ostendat se noâ— praecipitem fâ—â—ri that he might appear not rash but righteous in his sharpest stroaks on the wicked measuring all his actions by the streight line of justice The judgements of his Mouth are somtimes obscura always vera though difficult yet true and the judgements of his Hand are somtime occulta never injusta though secret and strange yet just and equall nor is it amor vindictae but zelus justitiae love of righteousnesse not revenge which makes him to 2 Execute judgement I formâ— Light and I create Darknesse saith the Lord Isa. 45.7 Light is put before darknesse but darknesse joyned with Light God the Author of both Mercy is most naturall to God flowing from him as water from the Fountain light from the Sunne but yet Judgement is somtimes squeezed from him as wine out of the Grapes by our sins Hee calls it indeed his strange Worke but yet it is his work and he will doe it It is true the instruments of vengeance are called a razor that is hiâ—ed as though God had no weapons of his own but rather then sin shall want its just merit and justice her due satisfaction God will hire instruments and command execution to be done I have read of a Loadstone in Aethiopia which hath two corners with the one it draweth to with the other it puts the Iron from it God beloved hath two Armes of Mercy and Judgement two Hands of Love and Wrath with the one he draweth the other he driveth the one stroaketh the other striketh and as hee hath a right hand of favour wherewith to lead the Saints so hee wants not a left Hand of fury wherewith to dash the wicked in peeces True it is as Solomon intimateth Judgement is not presently executed against the evill doer the cause whereof is not negligentia but clementia inscitia but tolerantia a mercifull patience not an ignorant negligence and however though he have woollen feet yet his Hands are Iron his executions may be slow they will be sure it is one of his choyce attributes by no means to clear the guilty and he is no lesse a just Judge then an indulgent Father We all like Polyphemus see with one Eye with Malchus have but one eare like the Benjamites cast the stone with one hand we love onely to suck the Dug of compassion to be fed with the Milke of mercy but let none flatter themselves wee must expect judgement should grate our Eares as well as mercy tickle them knowing that if we will not heare we shall fâ—â—l for the Lord is known by executing judgement 3 The Lord is known According to the Caldee Paraphraze it is translated manifestum est Deo cum Deo judicium quod fecit Gods judgements are known to or with him Leaâ—ned Muis renders the participle impersonally cognitum est it is a known tryed experienced truth God doth judgement Both these seeme too short of the Psalmiâ—â—s meaning the vulgar Latine reads the words in the future Tense cognoscetur dominus referring to that last and great judgement wherein most eminently and universally the Lord shall be known a just rewarder and avenger Hugo makes mention of a threefold day wherein God is known of Tribulation death and judgement the last and most dreadfull day of all The 70 and the generality of Interpreters read it in the present and preterperfect tense hee is and hath been known by executing judgement That the Saints while they live may have a breathing time and the wicked a taste of misery God executes justice on them now and when he doth so he is known to be Jehovah God though invisible in himself is both audible in his Word and visible in his Acts and indeed plus oculo quam or aculo we read him more easily in the Patent of his works then Charter of his Scriptures true it is the noblest demonstration of things is from their causes the neerest from their effects and performances the former cannot be made of God who is the first cause the latter is made by his actions Sensus assensus sunt we soonest assent to what we behold and we all with Thomas are backward to beleeve till we see with our eyes feele with our hands and put our fingers in the print of Gods Workes Now there are three sorts of Acts by which God makes himselfe known Omnipotent in working miracles Gracious in dispensing favours Vindictive in executing judgements By his Omnipotent he is known to all the World By his gracious to the Church By his vindictive to his enemies Aliter suis aliter impiis
JVSTICE TRIUMPHING OR The SPOYLERS SPOYLED Laid forth in a Gratulatory SERMON For the Miraculous Discovery of and our Glorious Delivery from the Barbarous POWDER-PLOT PREACHED At PAULS November the 5th 1646. By NATHANAEL HARDY Master of Arts and Preacher to the Parish of Dionis Back-Church Woe unto the wicked it shall be ill with him for the reward of his hands shall be given him Isa. 3.11 Who so diggeth a Pit shall fall therein and he that rolleth a stone it will returne upon him Prov. 26.21 Deus non solum est in praestando benignissimms sed etiam in vindicando justissimus Aug. l. 2. de lib. Arb. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrysost. in Ps. 7.15 LONDON Printed by R. L. for Nathanael Webb and William Grantham at their Shop the Greyhound in Pauls Church-yard 1648. To the Right HONORABLE Sir JOHN GAYR Knight LORD MAJOR The Right Worshipfull the Sheriffs and the rest of the Aldermen Together with the Worshipfull Societies of this Ancient and most Renowmed City of LONDON Right Honorable Right Worshipfull Worshipfull I Should have been well pleased to have kept this scarce plumed Bird in my private Cage had not the noyse of some virulent Fowlers shot forced her to flye abroad for Refuge where to build her Nest better she knew not then in the secure clefts of your favourable protection In your eares she first sounded her notes which though harsh and broken were attentively heard by many among you and I hope will now be entertained no lesse acceptably True it is she is no soaring Eagle in cloudy Notions nor gaudy Peacock beautified with the Feathers of affected Eloquence onely thus much I may safely say shee is an harmless Dove free from the Gall of Malicious Bitterness bringing in her mouth like that of NOAHS the Olive Branch of peacefull Vnity To the effecting and establishing whereof that shee may prove in some measure subservient is the hearty desire and unfeigned prayer of him who is A constant Petitioner at the Throne of Grace for yours and the Churches safety Nathanael Hardy To the READER I Never so much prized my rude conceptions as to judge them worthy of a publication and the just diffidence of my immature yeares and shallow judgement hath often caused me to withstand friends importunacy I well know to use Ruffinus his expression non esse absque periculo multorum judiciis ingenium tenue exile committere it were far more safe for my slender Shallop to be confined within the narrow River of a private Auditory then to launch out into the Worlds main Ocean Besides I sadly observe the curiosity of the times the variety of mens humours what one approveth another rejects one thinks it is too facile another too obscure one sayth it is too loose another too elaborare And which is yet worse such is the perversness of this Age that novell fancies jangling controversies which like Rebecca's Twins cause a sore strugling in the wombe of our Church nay horrid Blasphemies finde more acceptance then solid and sacred Verities So that might this Sermon have died the common death of others it should have been buried out of sight But considering how slanderous tongues sharp as swords that wound neer hand yea as Spears and Arrows that hurt further off have sought to put it to a violent and ignominious death I am enforced to revive it that innocencies plea may reach as far as Envies accusation The Adversaries of these weak labours stand both on the right and left to wit furious Novelists and fiery Papists As for the former I wonder not that they contemne them Since here are neither known truths clothed in uncouth phrases nor which is viler old errours in a new dresse the only fashions that Sectaries are enamoured with As for the latter I lesse marvell that they should traduce them the very subject and occasion of them being their shame and anguish Illis siquidem pudor est audiendi quae faciunt Nullus faciendi quae erubescant They are unwilling to heare what they were desirous to have acted it is their common cry what nothing but the POWDER-TREASON But surely Gods undeserved favour to us and his deserved punishment of them may well challenge a Marble Monument and fit it is our Pens as well as Tongues should annually commemorate this deliverance Let then the Papist read and fret the Novelist read and scoff I doubt not but the moderate sober-minded Christian will read and accept at least pardon Such I hope thou art let but this well meant though mean discourse finde thee charitable and thou mayst perhaps finde it profitable which is his paayer who is Thine in the Lord Jesus Nath Hardy THE INTRODUCTION I Am ascended this sacred Mount with joy and feare Joy in that blest occasion of this solemne meeting feare of my too too unfit abilities for this weighty service Indeed which way soever I looke just causes of solicitous feare present me so that I may use Jacobs words concerning Bethel How dreadfull is this place If forward on the difficulty of the businesse in hand I feare least through my steril invention and stammering tongue the worke should miscarry and prove abortive If round about on this numerous Assembly judicious Auditory I feare as knowing my empty notions cannot satisfie your solid apprehensions If backward to those Silver Trumpets which have formerly proclaimed the praises of God in this Sanctuary I may well be afraid to sound my crack'd pipe and bruised reed Last if upward to that awfull Majesty in whose place I stand I desire most of all to fear and tremble lest either through my dulness or unfaithfulnesse I should betray my Masters message Yet on this last object I fix my eye It was his providence not my desert or desire called me hither It is his glory not my own honour I set before me in his not my own strength I shall endeavour to performe my taske not medling with matters of State but only the state of the matter for which purpose I shall intreat you to turne your eyes to that sage Apothegme of the Kingly Prophet David and lend your eares to that sacred Ditty of that sweet singer of Israel as you shall finde it pen'd upon record in The Text PSALM 9.16 The Lord is known by the Judgement which he executeth the wicked is snar'd in the work of his own hands Higgaion Selah A Gratefull Commemoration is the worke of this day a miraculous discovery the subject of this Commemoration an eminent deliverance the fruit of that discovery a remarkable judgement the attendant of that deliverance and this Scripture a fit parallel of that judgement Never did story more exactly demonstrate the truth of this Text nor can any Text more pithily lay open the marrow of this story so that whosoever rightly considers the fulnesse of Gods dispensation in the worke must needs acknowledge the fitnesse of Davids acknowledgement in the words If
tell you of Alexander the sixt who was poysoned with the same poyson he had prepared for some of his Cardinals Cardinall Balue who was made to hansell one of those cruell prisons whereof he had been the inventor Pope Hildebrands servant who stumbling was killed by that stone hee should have thrown on Frederick the Emperour at his devotions Eutropius the Eunuch who first stood in need of the benefit of the Church to save his life after he had obteined a prohibition against it from the Emperour and of Gryphus his mother who upon just suspition was made to take that draught wherewith shee intended to poyson him All or most of the conspirators against Julius Caesar dyed by the same daggers wherewith they stabbed him Marius was wounded being commander with the sword himselfe made when a Cutler That Giant who tooke pleasure in throwing downe scrambling mariners from the Rock was himselfe cast down by Theseus What should I stay to mention Phalâ—ris his Bull Maxentius his bridge the Romish womenâ— poysons the Hetruscan South-sayers counsell concerning Horaâ—â—us his image which was so apparently dangerous to themselves that the children sang in the streets according to the Greeke Poet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the evill counsellour is most his own foe That the wicked are thus snared nothing more frequent but by whom the Text implyeth it and Eliphaz expresseth it the Lord taketh the wise in their own craftinesse Job 5.13 The hand of malice maketh the pit and the hand of justice puts in the hand of cruelty weaveth the web and the hand of providence snareth the maker in it God is known in all his judgements but especially in those of this nature which cannot be ascribed to chance or fortune but onely God palam est omnibus manifestum sayth reverend Calvin cum impius illaqueatur Deum judicis partes implere God as a Judge is most eminently declared when the wicked is unexpectedly snared by this means above others the enemies are shamed and God is honoured cloathing with shame and their own confusion are joyned together Ps. 109.29 indeed what greater shame then to be blasted in their hopes out-witted in their policies and ruined by their own devices nor is the honour lesse to God then the shame to the wicked it is the noblest way of conquest to foyle an enemy at his own weaponâ— what greater glory to Benaiah then to slay the Aegyptian with his own spear 2 Sam. 23.20 God never appears so glorious as when he makes the viperous works of his enemies to eat out the bowels of their own Motherâ— By these passages of providence the depth of his wisdome is obvious to the most shallow capacity both detecting and defeating countermining nay undermining their closely contrived plots and not only so but the height of his Justice in causing them to gather rods for the punishment of themselves and making the wicked smiths to forge the instruments of their own ruinâ— To winde up the bottome of this thred Let the wicked tremble and their joynts like Belfhazzers smite together in the apprehension of this truth let it cease their mischeivous workes and cause both their hands to fall and their hearts to faint for tell me is there not a cause when according to the Italian proverbe they are in danger of being taken with the theft in their hands While the meate was in the Israelites mouthes Gods wrath overtooke them and while the ungodlies designes are acting by their hands the judgement of God findes them out Why so much pains and secrecy to so little nay to so bad purpose know they not that their mischiefes like over-charged Peeces will recoyle upon their own breasts that they build the walls of their hopes upon a sandy foundation which will fall upon their own heads fond men to kick against the pricks nay which is worse bestial since like the Boare they run with violence against the Trees of righteousnesse and thereby dash out their own brains Surely what the Moth is to the Garment the Worme to the Tree Rust to the Iron that is a mischievous work to the Author fretting eating consuming him that acts it Improbo homine nihil imbecillius none weaker then the wicked whose weapons are so easily wrested from him and employed against him It is hard to say whither is greater the sin or the punishment since the malicious man though against his will is a selfe murderer He soweth curses like hempseed to make an halter for himselfe and all such sooner or later shall have cause to say propriis configimur armis our armes are our harmes and our own conceptions the death of their parents 2 Let the Saints encourage themselves in the daily accomplishment of this doctrine let them make a happy construction of the wickeds miserable destruction even to banish immoderate feares far from their thoughts Hee that toucheth you sayth God toucheth the Apple of mine Eye Zach. 2.8 of his Eye so some read it it being most true that the dust which the Churches adversarie raise against her flyeth in their own eyes Let not then the Saints looke at their present intents but their works future event their machination but Gods Ordination their raging fury but Gods ruling Sovereignty their subtile craft but Gods sublime wisdom which both over-powers and over-reacheth them and let this be Higgaion Selah the last part The third Generall A tacite imposition of a duty to be performed by the Saints Higgaion Selah Few words and obscure but full and important conteining more matter then could well be couched in so short a compasse by any other language The word Higgaion is but twice used besides in sacred writ and that in the Psalmes the terme Selah according to Athanasius 71 times in the Psalmes and thrice in Habacuck both together are no where found but in this verse a manifest argument of more then ordinary both weight and worth in this Scripture The 70 and the vulgar wholy omit them upon what just reason I see not Some only conceive them as interjections expressing a sodain passion under an imperfect sence but if you please to dive into this sacred Sea you shall finde a rich pearle in the cragged shel of both these Words 1 Higgaion is generally derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies locutus est to speake and that properly with the mouth metaphorically with the heart a word that noteth saith one such a study and exercise of minde as oft breaks out into voyce Both constructions may afford us instruction that the judgements of God deserve and challenge both our serious meditation and ready promulgation 1 They are to be meditated and pondered in our hearts when God had made an end of his works he appointed a Sabbath to rest in from his works and to delight himselfe in what he had maâ—e qui Sabbattizavit creando docet nos Sabbattizare meditando he that
you call to minde the mercy of the day we may justly apply the Romans expression of the time wherein Caligula began to reigne by decree of Senate it was the day wherein England was new built a day in the Romish Calendar nigro carbone notatus marked with a black Coale because the fire came not at it to make it red but in outs candore notabilis ipso for the same reason worthy to be written in white yea Golden Characters This Moneth of November is memorable among others for two dayes the seventeenth and the fifth on the one the purity of the Gospâ—l brake forth on the other the treachery of the Gospels enemies brake out the one the initiation of as gracious a Queen the other the continuation of as wise a King as ever England enjoyed And truly should these two dayes parley as once Themistocles fancied of the Holiday and Workeday and the seventeenth should say to the fifth if I had not been so happy thou hadst never been the fifth may well reply had not I been thou hadst never been so happy since had not this day been so gloriously successefull that Sunne of the Gospell which did then arise had probably in our Horizon for ever set A joyfull day then it was and that not lesse for our adversaries destruction then our preservation both which were so neerly conjoyned in this dayes blâ—ssiâ—g that the one could not have been without the other their desolation being our consolation their corruption ouâ— generation their ruine our resurrection nor could wee have stood upright had not they fallen So that if ever any people we if we for any deliverance for this and if for this on any day much more on this may well say and sing with the Psalmist in the words of the Text The Lord is known c. The Title of this Psalme according to the vulgar reading is pro occultis filii which Hierome and Aquinas interpret of Absolons conspiracy against his father David and if so it well suits our present occasion which is the detection of those sonnes of Belial who closely contrived the ruine of Father and Mother King and Countrey Some there are who render it pro juventute candida conceiving the scope to be a gratulation for the flourishing estate of the Church and if so it fitly answers this dayes comfort wherein the Church of England revived as it were from the dead and hath flourished since more then before Our late Translators referre it to some Musicall instrument Junius to a note which wee commonly call the Counter-tenor and if so wee may learne one part of this dayes seâ—vice by vocall and instrumentall Musicke to celebrate this unparalleld blessing Not to controvert the Title if we will believe Ainsworth as the intent of the former Psalme is the magnifying of God for the Propagation of Christs Kingdome so this for the destruction of Antichrist And if so well may we beare a part in this tune for that fatall blow which â—hough to us in the intent yet to Antichrist in the event pâ—oved pernicious However some famous example of Gods mercy to David and judgement on his enemies was the ground of peâ—mâ—â—g this Psalme Many are the verses wherein David mentioneth both these and among them none so remarkable as this which hath Selah annexed to it a word that is never used nisi ubi valde insigne est quod dicitur unlesse that which is spoken be of singular concernment so that what the Diamond is among Stones the Sun among Planets Gold among Metals that is this sentence in the Psalm worthy to be engraven in every religious bosome and sung by every pious soule The Lord is known c. In which words you may observe a Rhethoricall Climax which we shall climbe up by these steps Jehovah though in himselfe incomprehensible may be known nothing wherein he is more conspicuous then in executing judgement no judgement more palpable then that which snareth the wicked in their own works and when this is done nothing becomes the Saints better then to make it Higgaion Selah our continuall meditatioÌ„ The Text presents us with three parties God the wicked the Saints Gods judgement the wickeds punishment the Saints deportment Gods severity the wickeds misery the Saints duty Deus perceptus God perceived by his executions Impius deceptus the wicked deceived in his intentions Pii conceptus the Saints conceit and meditation of both If you please call the Text a Theatre of Gods judgements wherein you have 1 The King of glory displaying himselfe on the Stage of this world with Thunder and Lightning and thereby known in his severe judgements 2 The wicked acting his part with secrecy and confidence but his exit dolefull and miserable 3 The Saints as spectators of this Tragedy hissing at the folly of the wicked applauding the equity of God Iâ— you will conceive it as a pitched field wherein you may behold 1 The Lord of Hosts comming out of his place to punish the inhabitants of the earth drawing out of his sword and doing execution on his enemies his Colours red betokening vengeance and his Motto this in the Text The Lord is known c. 2 The wicked adversaries of the Church mustering their forces lying in ambush to intrap the Saints discovered and ensnared their colours black bespeaking malice but their Motto may well be the second clause the wicked is snared in the work of his own hand 3 The whole Army of Saints triumphing in their Generals honourable conquest and the enemies shamefull overthrow their colours white intimating purity and their motto the last words Higgaion Selah To speak more plainly call the Verse a Sermon in it are the three usuall parts of a Sermon Doctrine Reason Use the Doctrine affirming Reason confirming Use inferring in fine observe these three plain and pithy severalls 1 A general proposition concerning Gods manifest Justice asserted the Lord is known in executing judgement 2 A particular expoâ—â—tion and exemplification of that assertion annexed the wicked is snared in the worke of his own Hands 3 An implicite imposition of a duty to be performed in reference to both the former Higgaion Selah I shall gently strike these severall flints each of them will afford various sparks to enlighten both the Text and day in prosecution of which let our Prayer be that that God who as on this day was gloriously known to the wicked in the execution of his reall would now be graciously known to us in the promulgation of his verball judgements and as the wicked were justly snared in the work of their hands so our souls may be mercifully taken by the words of his Mouth that the lessons which we shall heare and learn this houre may be Higgaion Selah our meditation comfort and practice for ever and so I begin with the First Part. A generall proposition of Gods manifest justice asserted The Lord is known by the judgement which he executeth
innotescit Dominus God is in a diffeâ—ent manner knowne to his own and his enemies to his in condâ—nation of their sins and donatâ—on of blessings to his adversaries modo non solum mirabili sed miserabili in imputing their sins to them inflicting his judgements on them indeed Judicia indicia every judgment on the wicked is a character yea Oracle to evidence Gods presence Tunc demum deum cognoscimus cum poenam exigit de impiis then do all men see the Majesty of a God when the wicked feele the stripes of his Rod these are paginae authorem suum nunquam tacentes lines which cannot conceale the Penman bookes that ever speake their Author and the plainest paths wherein we may trace the footsteps of a deity Oleaster derives the name Jehovah from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that signifieth destruction I will not assert the naturalnesse of the Etymology yet thus much is true when God brings calamity on the wicked he gains glory to himself and manifestly appears to be Jehovah Whilst God is injuriae patiens suffering wrong from his enemies he seemes as it were to be asleepe and the World takes little notice of him But when he is vindictam agens doing right he showeth himselfe the Judge of the World What full characters of his attributes doth God write in the bloud of the wicked to wit The infinitenesse of his mercy to the Saints who are hereby preserved The severity of his Justice on the ungodly which is herein declared The integrity of his faithfulnesse in both promises and threatnings which are herein performed By his judgements it is that he is known In the perfection of his holinesse hating all sin In the Almightinesse of his power subduing his enemies In the Sovereignty of his Dominion ruling all Creatures so that upon just ground the Psalmist asserts the Lord is known by the judgment which he executeth To close up this first Generall 1 O that you to whom though not the name Jehovah yet Elohim is given in Scripture of whom this Lord hath said yee are Gods would be like to God and make your selves known in your office by executing judgement be sure it be judgement according to the rules of Law Justice otherwise you do not execute but persecute To pardon Ravens and censure Doves to pass by blasphemies against God punish misplaced words towards men to connive at wilful profanations condemn ignorant or passionate miscarriages is noâ— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} buâ— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the elegant Prophet phraseth it Isa. 5.7 But in a way of right and equity spare not to shew your selves resolute it was a wise saying of Pythagoras he that doth not malefactors right doth the good wrong and Cato professeth he had rather be ungratefull then unjust God bids Magistrates keep judgement but not as a prisoner execute it but not as a Malefactor keep it that is observe and execute that is performe Oh remember justice is Gods legacy and he hath made you his Executors â—nd Aâ—ministrators be carefull to see his Will fulfâ—lled Execution â—n Policy is like Elocution in Oratory the prime of all It was a gooâ— Speech of one concerning Nerva his Government malum esse eum imperare sub quo nemmi quicquam liceat sed longè peâ—us esse sub eo vivere sub quo omnia liceant to English it in few words Tyranny is better then Anarchy Saint Augustine pithily sayth of a remisse Magistrate parcendo saevit he is cruell in shewing mercy and that not only to others but himself incurring that curse which belongs to him who doth the work of the Lord negligently that Apothegme of Lewis the thirteenth of France being most true that Prince which can and doth not punish is no lesse guilty then the offendor Oh theâ— far be that Machiavellian policy from those who have the bridle of authority in their hands to lay the reynes on every ones neck and allow the people to do what they list That grosse Hereticks obstinate Schismaticks or open prophaners should passe without due censure for feare of losing a party no rather take up that heroick resolution fiat justitia ruat mundus let Justice be mayntained though the World be ruined But what ever carnall reason may suggest wee shall finde at last no better way to prevent the ruine of the Campe raging of the Plague drowning of the Ship then the stoning of sacrilegious Achans slaying adulterâ—uâ—Zâ—mries and Cosbyes and casting froward perverse Jonahs overboard Obedience is the best sacrifice punishment of disobedience the next and were Magistrates more God would be lesse known in his judgements 2 Let the Lord be knowne and acknowledged in his wrathfull exâ—cutions Better indeed were it to know him in his liberall collatâ—â—ns as a Donor but howevâ—r let us know him in just visitations as an Avenger since as one well idcirco à Deo flâ—gellamur ut cognoscamus iratum quem nolumus cognoscere propitium therefore doth God thunder and lighten in his punishments that we might own him in thâ—se who would not behold him in the shining of his love the truth is we are all too loth to know God even in those afflictions he inflâ—cts on us how long was it ere Pharaoh is brought to take notice of God Moses comes with a Mâ—ssage and he câ—yeth out quis dominus who is the Lord that I should obey his voyce nay when not only Gods word in his mouth but a rod in his hand was stretched forth before and against him he would never set his heart to it till after renâ—wed strokes and miraculous effects a confession of Gods finger is extrâ—cteâ— from him and his Magitians we rather ascribe crosse events to secoâ—dary then the sepreme cause Noahs Floud to an extraordinaâ—y concurrence of watry Planets the drowning of Pharâ—ohs Hostâ— to an inconsiderate adventure upon too high aâ—tide and not to the wrath of God the sole cause of both but let us remember though we will not we shall against our will know the righteous Judgement of God and God in his righteous Judgements There are two things which Iehovah makes his Enemies know in the day of his indignation themselves himselfe their impotence his might their mortality his eternity their vilenesse his Sovereignty both in the Psalme and both verses attended with a Selah as most observable themselves that they are but men v. 20. himselfe that he is Iehovah in this verse As for us let our endeavour be though we cannot comprehend yet to apprehend God and that as in the height of his Majesty lenghth of his patience breadth of his benefits so in the depth of his Judgements and as in all so especially those which snare the wicked in his owne worke and so I am fallen on the Second Generall A speciall exposition and
appointed a Sabboth from the Creation teacheth us to solemnize Sabbaths yea to spend our dayes in meditations The Works of God may well be resembled to choyce hangings which must be spread abroad by diligent contemplation not folded up in oblivion or to dainty dishes which we must not deglutirâ— but ruminare swallow down but chew câ—refully so as we may taste the sweetnesse of them They that goe down into the deepe sayth the Prophet David behold thy wonders and onely those who goe down into the depth of sacred contemplation can and shall see the wonders of God every common Star of Gods goodnesse deserveth our Eye but chiefly the blazing Comets of his vengeance lest while we neglect to set them before our Eyes they fall down upon our backs and as all Gods judgements so especially his wonderfull snarings of the wicked this among others it is that Eliphaz calls on Job to marke to wit that the steps of a wicked mans strength shall be strâ—â—tned his own counsell shall cast him down for he is cast into a net by his own feet for he walketh upâ—n a snare This is the onely way to make others miseâ—y our happinesse their damage our profit while what they feele we behold nor yet is this enough unlesse to meditation we joyn 2 Promulgation in publishing with our mouthes the Works of Gods hands this was Davids resolve to speâ—ke of Gods Righteousnesse and his Praise all the day long Psal. 35 ult. And for this end among others he calls the Tongâ—e his glory as being his best instrument to set forth Gods glory the extent of this Word is wâ—ll expressed to be intenti animi murmur ex grato pectore enarrens Deilaudem a ready narration of Gods prayse from a gratefull breast thus Trevetus renders it sonitu and others solemni sono with a solemne sound to proclaim the Judgements of God We must neither bury in oblivion nor smother in silence Divine Justice in the wickeds ruine The vowels of GODS works are not to be joyned with mutes the dumbe Devill is as odious to him as the deaffe wee must not be like Plinies {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} without Lips Tongue and mouth to shew forth his praise Indeed sermo index animi the Tongue is the Hearts Midwife and as our Hearts indite a good matter so our Tongues should be the Pen of a ready writer Psal. 45.1 the Psalmist joyneth the words of his Mouth and the meditations of his heart together Psal. 19. ult. as being inseparaâ—le companions in publishing our Makers glory Meditation must not be still borne the fire that burneth within cannot but flame forth By serious thoughts we make an impression of Divine Judgements on our selves but by our words wee make an expression to others whereby though Gods honour can receive no essentiall addition in it selfe yet it hath a clearer manifestation to others The Caldee Paraphrase expresseth more then both these to wit an affection of joy in meditating and proclaiming the judgements of God we must not onely thinke but say and say but sing and sing but shout yea boast and glory in the just vengeance of the Almighty We have all joyned together Ps. 64 at the 8th vers mention is made of the judgment in that the wickeds tongue shall fall upon his own head In the following of our duty to consider wisely declare faithfully glory joyfully herein to the end of the Psalm When the wicked are brought to and condemned at the bar of justice it is Hilarie Terme with the Saints Zechary doubles the exhortation Rejoyce and sing Zephany trebles it Rejoyce sing and be glad The Church hath ever practised it Moses and Mirian Barach and Deborah the whole Church of the Jewes all thankfully rejoycing in their adversaries desturction So true is that of the Psalmist The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of his enemies Not as it is their misery but Gods glory their confusion but others conversion a revenging of their own wrongs but a satisfaction of Divine jvstice 2 To seale up my discourse of the Text with the word Selah the broad Seale of Davids Hymnes and this verse A little word yet I might expend a great deale of time in explication of its severall references to the matter Musick Auditors But I must hasten Avennarius sayth in all the Rabbins he cannot finde a certain signification of the word as for the Etymology some derive it from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} consternare and so it is somtimes a note of humiliation and dejection Psal. 79.11.68.7 others from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} elevare and so it notes elevationem vocis ad Psallendum mentis ad meditandum a lifting up of voyce and heart in singing that to which it is annexed If wee consult with interpreters wee finde a double sence of the word noting eminencie and perpetuity seriousnesse in and duration of the duty 1 Seriousnesse Ob rem summe medit and am Trem. res digna quae inimo pectore reponatur Our first nay second thoughts fall short of Gods works it was Eliphaz his counsell to Job that he should stand still and consider the wonderous works of God Chap. 34.17 Wee must not onely as we passe by take a cursory view of but rather stand still or sit down that wee may draw the picture of God in his punishments it is not a transient aspect but an exact view whereby our hearts may be the more affected with them 2 Constancy The Caldee and Hierome read it for ever the Hebrew Doctors say that where Netzak or Selah are used it noteâ— no end of that thing The sweet spices of Divine workes must be beaten to powder by meditation and then layd up in the Cabinet of our memories God hath made saith the Psalmist his wonderfull works to be remembred he gives us the Jewels of deliverances not because of the commonness of them to weare them on our shooes as the Romans did their Pearles much lesse to tread them under our feet but rather to tie them as a chaine about our necks He workes strange and glorious judgements not to be written in sand or water but rather in Marble with a Pen of Iron and the point of a Diamond The Impressions of Gods marvellous acts upon us must not be like that which the stone makes in the water raising circles beating one wave on another and for a time making a noyse but soon after it sinkes down and the water returneth to its former smoothnesse so we while judgement is fresh to publish it from man to man and soone after let it sinke into the depth of oblivion and we returne to our old sinnes David was of another mind who resolveth to remember the yeeres of the right hand of the most high Psalm 77.11 The Heathen had three graces inseparable sisters the one to give
the other to receive the third to returne and all painted young to learne us that benefits should never wax old in our rememberance For this cause the Saints of old composed songs appointed Daies penned Chronicles erected Monumâ—â—ts of Gods goodnesse and greatnesse In this respect for ever honoured be that Honourable Parliament who made it statum diem statutam legem enacted it for a Law in Iacob and an Ordinance in Israel the solemnization of this daies deliverance And deservedly commendable is your practice my Honourable Lord and worthy Senators who have with joy and triumph presented your selves this day in the Courts of the Lord Me thinks your gratitude appeares of the same colour with that of the robes you wear a Scarlet colour dyed in grain such as length of time wipes not off Nor must I forget to encourage you the Tribes of our Jerusalem the Heads of those Tribes who weare the Liveries of praise and are come up to the House of the Lord to giue him thanks The houre I see is expired but surely what St. Austin said of the Feast of Pentecost I may well apply to this Festivall Gaudet producâ— haec solemnitas it wouuld be extended beyond an houre nay a day I could ever wish with Joshua that the Sun would stand still the day were twice as long that we might enlarge our joy while the Romish Proselytes gnash their teeth What then remains but that as the Prophet Elijah stretched himselfe on the Shunamits dead child whereby it revived so I the severall parts of this Text to this dayes occasion that the dying memory thereof may revive among us Having drawn the picture of my Text in its severall lineaments what is wanting but that I take a review compare it with the pattern and let you see the likenesse of the Text to the time that so it may appeare drawn to the life Finally having cut out and made up the garment of this Scripture by explication give me but leave to put it on by application that you may see how fashionable it is for the time and beneficiall it may be to your soules and I shall then dismiss you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or an Application of the whole to the Gunpowder Treason For our cleerer and quicker dispatch be pleased to walke with me through these three Stages The enemies worke Gods work our worke what they would have done what God did doe what we should and ought to doe The worke of mischief in which they were snared The worke of judgement wherein if ever God was known Our work of duty now and ever to be performed 1 The adversaries work Opus mirabiliter singulare singulariter mirabile Such as the present age may well admire the future age will hardly believe and no former age can parallel A treason without a reason yea to use St. Hieroms expression of the face of the fourth Monarchy without a name quia crudelitas fine modo cruelty without measure A worke without a match though to have been acted by a Match in a word a plot so odious a Tragedy so direfull that the actors would not have owned it when effected but as Nero fathered the burning of Rome on the Christians so had they prepared a Proclamation to cast it on the Puritans If you aske who were the authors of this worke the word in the Text well fits them they were wicked seditious yea traiterous troublers of Israel the word is singular in the Text and it was one wicked incendiary Faux Orci a Firebrand of Hell that should have put the consummatum est to this horrid worke But withall the word is taken collectively and there wanted not a combination of wicked men in this designe those in the Text are called in the former verse Heathen these in the plot were Papists so much the worse because pretending Christians We shall doe no wrong to that Caiaphas high Priest of Rome and man of sinne not caput but canda Ecclesiae if we attibute at least the encouragement of the worke to him as being though not an actor yet by his Buls an abettor of it such have their Popes indeed ever been their Vrbanes Turbanes Pii Impii Clements Inclement Hildebrand Helbrands We shall do as little injury to the Jesuites Jebusites Judasites rather if we impute to them the contrivement of the worke These indeed are the onely Schoolmen that fetch argumets out of the Shambles and conclude all their Syllogismes in Ferio the best Pulpit men to strike to the heart with dead not lively occisory not operatory Sermons They may well be called Cenâ—iniani as having a singer in every State and know no better way to build up their Church then by blowing up Kingdomes Theirs was the head worke and tongue worke in this plot to absolve resolve pray prophecy You have heard their Psalmody The memory of novelties shall perish with a cracke That when it had come to passe it might have been said The mouth of the Lord hath spoken it They were the men who justified as lawfull nay sanctified as pious yea would have glorified as meritorious this hellish worke The actuall managing of the worke was by a certaine number of English Gentlemen but with Romish hearts who drew together like an Impostume to an head theirs was the handworke to hire a Cellar digge through the wall buy in the provision and execute the project and so the accomplishment of the worke was theirs the Jesuites as the Poet and they as Actors in this Tragedy If you inquire what moved them to the designe they tel us in their Confessions Religion Necessity Conscience wicked men indeed to defend slaughter with conscience cover mischiefe with necessity patronize Rebellion with Religion no wonder their rage was fierce when grounded on a false zeale It is the worst madnesse insanire cumratione nay religione to be madde with an opinion not onely of reason but religion men are never more violent then when they thinke God is of their party and as charity is accounted coldnesse of Religion so a pretended zeale of Religion causeth coldnesse of charity But what was the intent or rather extent of their worke In sum it was a Parliamentary breakfast an irrevocable writ of dismission to that high Court our Enemies will tell us where our strength lyeth it was to have cut off head and taile root and branch in one day as the Prophets expression is Esay 9.14 One hath well presented the marke these wicked shot their arrowes at in five words Rem Regem Regimen Reginam Religionem The King apparreld in his Royall Robe with an Imperiall Crowne on his head holding a Scepter in his hand sitting in his Throne in the midst of all his State should have beene deposed from his Majesty nay exposed to their cruelty The Queen his consort in wedlock shouâ—d have beene his consort in woe and the Prince at their knees heire apparant to nothing but their