Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	creation_n	day_n	sabbath_n	8,102	5	9.9122	5	false

Text snippets containing the quad

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

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 deglutir● but ruminare swallow down but chew c●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 str●●tned his own counsell shall cast him down for he is cast into a net by his own feet for he walketh up●n a snare This is the onely way to make others mise●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 spe●ke of Gods Righteousnesse and his Praise all the day long Psal. 35 ult. And for this end among others he calls the Tong●e his glory as being his best instrument to set forth Gods glory the extent of this Word is w●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 insepara●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 note● 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

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 Phal●ris his Bull Maxentius his bridge the Romish women● poysons the Hetruscan South-sayers counsell concerning Hora●●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 weapon● 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 Mother● 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 ruin● 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 ma●e qui Sabbattizavit creando docet nos Sabbattizare meditando he that