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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45550	Justice 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 ...	Hardy, Nathaniel, 1618-1670.	1648 (1648)	Wing H726; ESTC R32477	29,197	42

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 Gosp●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 bl●ssi●g that the one could not have been without the other their desolation being our consolation their corruption ou● 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 se●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 ●hough to us in the intent yet to Antichrist in the event p●oved pernicious However some famous example of Gods mercy to David and judgement on his enemies was the ground of pe●m●●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 meditatiō 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 I● 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 expo●●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 diffe●ent manner knowne to his own and his enemies to his in cond●nation of their sins and donat●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 no● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bu● {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 ●nd A●ministrators be carefull to see his Will fulf●lled Execution ●n Policy is like Elocution in Oratory the prime of all It was a goo● Speech of one concerning Nerva his Government malum esse eum imperare sub quo nemmi quicquam liceat sed longè pe●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 the● 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 adulter●u●Z●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 ex●cutions Better indeed were it to know him in his liberall collat●●ns as a Donor but howev●r let us know him in just visitations as an Avenger since as one well idcirco à Deo fl●gellamur ut cognoscamus iratum quem nolumus cognoscere propitium therefore doth God thunder and lighten in his punishments that we might own him in th●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 infl●cts on us how long was it ere Pharaoh is brought to take notice of God Moses comes with a M●ssage and he c●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 ren●wed strokes and miraculous effects a confession of Gods finger is extr●cte● from him and his Magitians we rather ascribe crosse events to seco●dary then the sepreme cause Noahs Floud to an extraordina●y concurrence of watry Planets the drowning of Phar●ohs Host● to an inconsiderate adventure upon too high a●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

The first word though not in order yet nature to be explained is judgement a word of various significat●on large extent verbum hoc judici utinam nemo transiret sine ●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 purpo●e Gods judgements are of two sorts judicia oris operis of his Mou●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. ●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 expect●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 Ah●b to a pl●mm●t 2 King 21.13 ut ostendat se no● praecipitem f●●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 form● 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 hi●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 f●●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 Lea●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 Psalmi●●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