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
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
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
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
misery Briefly the hope of succession oracle of wisdome Chariots of Israel butteresses of strength guardians of justice Masters of Assemblies glory of Nobility and flowre of the whole Kingdome should have been cropt out off destroyed had this worke succeeded Achitophels Treason against King David the â—alerian Schoolmasters treachery against the Noble youth of that City Hâ—mans conspiracy against the people of the Jews were short of this which was to have swallowed up King Nobles Commons all So that as Asia was called the grave of Rome for the many Nobles buryed there Westminster would have been the grave of England A desperate attempt and no lesse dangerous the meanes of atchievment it was a worke of no small labour a worke of their Palmes no lesse secrecy It was not to be effected by force of Armes that is manifest nor by stab of Dagger that is visible but by an insensible element and that mosâ— fierce of all others fire and that most hellish of all fires Gun-powder couched in a dark vault inclosed in Barrels inviâ—oned with Irons invellopt with wood and coale all fiery fewell Insidiantur in abscondito to use the Psalmists expression they say to the earth cover us as fearing least the whistling winde or singing fowls of the aire should revealâ— it Itum est in viser a terrae Those hellish Pioners spare no pains to digge out the bowels of their Grand-mother Earth that they might gnaw out the bowels of their Mother Country and this just under the upper house of Parliament that where the Lawes said they received their life the Law-givers might their death A death never to be painted out to the life a brewing such as never the like was tun'd up for the destruction of three estates a designe that should uno actu tactu ictu nictu with one touch in one moment have sent those worthies of our Israel to the Grave yea in their intention to hell it selfe See here a cruell intent to shed bloud a bruitish cruelty to teâ—re bodies in pieces a devillish bruitishnesse to do it by powder nay indeed more then devillish for whereas the Devill is said to sweep with his taile the third part of the Stars of Heaven these would have darkned the Sun turn'd the Moon into bloud yea swallowed all those gliâ—tering Stars of this Horizon then united in an happy constellation in obscurity That this worke of their hands may be the more prosperous they sow up their lips swear a silence and back that Oath with the Sacrament Catilines immanity and inhumanity need be no wonder who made his souldiers pledge each other in a draught of mans bloud these drinke the bloud of God and as they conceive it materially that they may strengthen their hands in their bloudy designe Pauls enemies vowed neither to eat nor drinke naturall food till they had kill'd him these eate and drinke Sacramentall food to speed the slaughter of thousands and among the rest of him that was more then ten thousand of us What wickednesse will not men attempt to atchieve their intended malice How neere this work of darknesse was to have been brought to a fiery light judge you It was not according to Jonahs Prophecy 40 dayes nor 4 dayes nor scarce so many houres nox una interposita one night betwixt and but a part of that neither ere the terrible blow had been given and we destroy'd The hand of mischief was ready to have done the work before it was known to be lift up the snare on our heeles before it was discovered to be laid the poyson almost at our throats before we could see what maner of liquor it was We might well say with David 1 Sam. 20.3 there was but a step between death and us and apply that of Anacharsis concerning those that were in a ship 4 fingers from the water there was but 4 fingers between them and death a step a finger of that Caitiffe of the Cave might have laid all our honour in the dust See all things are in a readinesse the plot contrived actors designed Cellar hired Engines provided Powder hid a train laid and that black-bird of hell at hand with the match to have put a period to the treason How doe these audacious confederates applaud themselves in their pregnant hopes and promise all their own The next heire is designed Proclamations prepared Honours divided Instruments of cruelty provided not so much as the garments of the new Dukes and Earles but are made up The letter said God and Man are agreed to punish the wickednesse of the Times but stay there Man was agreed God was not blessed be his name he was at but not of their counsell true indeed there was but a tantum non and the flames had gone over our heads We were at the pits brinke in the jawes of destruction there wanted nothing but thrusting in of the Falx sickle to cut us down or Fax fire to blow us up a touch of Guy Faux to have rent us in piecss but Noctâ— pluit tota redeunt spectacula mane The ungodly were many nights digging a pit for us and before morning they fall into it themselves he that was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a present refuge opportune helper stept in entrapped them in their own snare and discovered his justice in detecting their malice which leads to the second particular 2 Gods worke dignus vindice nodus a knot fit for a God to untie not man but the Devill devised it not man but God defeated it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it was not in the brains of men to prevent it so far indeed from our prevention that it could not come into our imagination it was not in the Arms of men to oppose it no band of men could have rescued from the devouring fire onely in the knees of God so that in this if in any thing the Lord was known as a just Judge Be pleased a while to trace the severall steps of the discovery and you shall plainly behold it was not it could not be any other but Gods finger that manacled their hands and snared them in their work for tell me What was it that extorted the meanes of revealing from his pen whose toâ—gue had sworne concealement that made him who was acting the ruine of many to consult for the preservation of one not any innate pitty in the traitor but the over ruling Soveraignty of God What was it that inclined the heart of that Noble Lord to publish and communicate the letter which detected the treason Not popery or carnall policy but the all-disposing providence of God What was it inspired I can call it no lesse the brest of that Royall King otherâ—ise free from jealousie as a badge of tyranny to suspect the danger and by a violent unnaturall construction of a phrase to finde out the violent unnaturall destruction that was hatching not so much his own prudence though otherwise great but
the wisdome of the Almighty What was it that infatuâ—ted the traitours who while the plot was but suspected had opportunity to escape that they should try the utmost and afterward sharpened the edge of all mens spirits against them where they came to kill some surprize the rest even before a Proclamation could overtake them but that just severity of God Finally what was it that prevented the surpâ—ziall of that Noble Lady Elizabeth and insurrection of the Papists when those Rebels whispered the feare of a Massacre into their eares but the mercifull goodnesse of God so that all the attributes of God were concentred and met together in this dayes deliverance and which is yet more remarkable in it selfe and sutable to the Text those Antichristian Mole-warps were taken in their owne pit those Romish fowlers caught in and by their own net Was it not a worke of one of their hands and pens that first gave cause of suspition and was the meanes of discovery did not their owne tongue fall upon them when the Colloquie betweene Garnet and Hall at the Tower proved the clearest Testimony against them in a word did not the Powder sinne flye in some of their faces when among others two of the Traitors were wounded accidentally by Powder in an house and afterward both killed by a shot so truly was this Scripture fulfilled in this example before the eyes of all men And surely were not our Romish Proselytes drunke with the wine of Sodome and nurs'd with the milke of Dragons they would behold beleeve and repent The Papists call much for a Judge of controversies between them and us but why take they not notice how God hath time by time shewed himselfe a righteous Judge pleading our cause and preventing their plots but I feare a spirit of delusion is fallen upon them and therefore I shall betake my selfe to that which concernes us to doe the 3 Last particular our worke I know you have long looked for an end much speaking is a wearinsse to the flesh and long hearing offensive to your patience yet spare me but a few Minutes while I teach you your duty and I hope you will have cause to say the latter end of the Sermon is better then the beginning let then our meditation continually fixe it selfe on both these objects 1 On the Enemies work and that so long till it have wrought in us an impression of these following duties even till it have flamed us wiâ—h a fiery zeale awakened us to a cautelous vigilancie and engaged us unto mutuall unity of each a word 1 Let it inflame us with a fiery zeale and holy indignation against the scarlet impudent whore of Babylon who is ever in travell with a Babel of our confusion Oh let us detest with a perfect hatred their practices whose mercy is cruelty Religion faction devotion sedition whose zeale is fire Martyrs are traytors and Saints devils and not onely their practices but their principles which are the wheels that move them to these cursed executions I meane those Jesuiticall Doctrines wherewith mens hearts being once poysoned they care not what villany they attempt Among which I observe three principall Engines that are no small enducements to treasonable projects The Popes power to dispence with Oaths the legality of murthering Princes and a Toleration of various Religions observe but the Powder plotters and you shall finde their despaire of obteining a free toleration their opinion of the lawfulnesse of killing Kings and blowing up Parliaments were the strong incentives to this mischiefe and that all of these devillish opinions are the plain assertions of the Jesuites I need not stay long to demonstrate Gretzer expresly asserts concerning the Oath of fidelity that the Pope may free his Catholike Subjects from it when their King rules tyrannously The sandy foundation on which he and the rest built it is the power of binding and loosing given to Peter and indeed to all Ministers of the Gospel by Christ to wit of sins not Oathes The Mutthering of Princes is a common tenet indeed these two Deum comedere Regem occidâ—re to eat their God and kill their King are the abhord Maxime of these unreasonable men Mariana accounts it a moderate way to poyson a Chaire or garment for the killing of Kings Francis de Verone commends the act of that desperate wretch who assaulted Henry the fourth of France as just and Heroick nay one of their Popes Sixtus the 5th made an Oration in praise of that Fryer who murthered Henry the third of France though no Protestant saying a true Fryer had kill'd a counterfeit Yea had his Cardinals been as forward as he they had Canonized him for a Saint what need we goe farther then this present businesse in Paris Oldborne and Garnet that were executed in England for this Treason are enrold in the Catalogue of Martyrs and certain English Priests censured for praying for their souls as though they doubted of their Crown of Martyrdome as that valiant Papistomastix in his time Doctor Featly hath left upon record that he saw the former and heard the latter credibly reported As for Toleration it is true it is far from their own practice where they have power witnesse their cruell Inquisition indeed none are more tyrannous where they beare rule then they that plead for this licentious liberty where their own way cannot be authorized but yet they maintain it lawfull and indeavour to attaine it where their Religion prevails not Thus Father Parsons Cardinall Allen and William Bishop a Seminary Priest doe all of them assert both in Thesi that Religions fundamentally differing are consistant in the same Kingdome and in Hypothesi that it is not onely lawfull and convenient but honourable for the King of England to permit the free exercise of the Româ—sh profession I hope the bare recitation of their damnable Doctrines is to us a sufficient confutation All I aime at is to warne us that while we declare an utter Antipathy against the Romanists we doe not Sympathize and joyne issue with them in any of their cursed opinions Oh farre be it from us to thinke that any humane power may dispence with and make what construction it pleaseth of the many Oaths and Protestations we have taken particularly that Solemne Covenant wherein we have lift up our hand to the high God Farre be it from any â—f us to have a malicious thought against our Liege Soveraign rather let us make Prayers and supplication for him And which I wish there were not too much cause of beware we that none of us defend or indeavour that intolerable toleration of all Religions It was the course Julian the Apostate tooke to root out the very name of Christianity by setting open the door to all Hereticks and Schismaticks I say no more but know that Religion is the Soul of the body of a Common-wealth and guesse your selves what a monster that Kingdom will be that is informed with an 100
it not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may this day never be out-yeard but let all Generations call it blessed Aristotle observes of the Ancient Graecians that they placed the Temple of Thankes in the midst of the street that being obvious to all mens eyes it might ever put them in minde of their duty and surely if we shall either deprave with malice bury in oblivion lessen with envy suppresse in policy neglect in security or reject through a novell fancy of superstition this dayes solemnity we should eminently provoke Divine fury no rather let the mercy confer'd judgement executed be graven with a Pen of Iron on the posts of our doores tables of our hearts and hornes of our Altars for ever 2 Let it encourage us to a confident expectation that he which hath bin will still be known by the judgement that he executeth former experiences are just grounds of future confidence Gods infinite love nec largiendo exhauritur nec benefaciendo fatigatur is a Sun ever shining and a Fountaine always running neither is his hand shortned that he cannot save his Church and destroy his adversaries What therefore Zeresh said to Haman concerning Mordecai by way of supposition let us apply in a position ours is the Orthodox Religion before which the Popish faction hath begun to fall and shall so fall as never to rise againe Though the Romish harlot cry up ignorance as the Mother of devotion honour Traytors with Martyrdome glory in her Bulls and Indulgences make Saints and Angels her Advocates yet know the time is at hand that shee shall come in remembrance before God to give her the Wine of the fiercenes of his wrath and she shall sink like a milstone into the bottome of the sea Nor let us only be confident in regard of her but all other enemies of the Churches Truth and Peace I meane irreconciliable Sectaries That how ever they act strenuously watch cautelously plot secretly compasse Cities and Countries industriously and by that means increase exceedingly though they endeavour by cunning devices subtill stratagems to retard our Peace hinder our establishment foment our divisions yet the day is comming when they shall be snared in their own works the vizard be plucked off from their face and it shall appeare to all the World that their wisdome is but craft humility basenesse faith faction zeale contention and pretended fervour in Religion formall hypocrisie 3 Let it strengthen us in fervent supplications for the full accomplishment of his works and our hopes Let us then end this day of Praises with prayers and what shall we pray even that of Deborah so as did these Traytors sodainly surely gloriously let all thine enemies perish O Lord Judg. 5. ult. or more sutably to the Text that of David with his spirit not of revenge but zeale Psal. 35.8 Let destruction come upon them at unaawares and let their net which they hid catch themselves into that very destruction let them fall or as it is Psal. 109.28 29. let them curse but blesse thou when they arise let them be ashamed But let thy servant rejoyce let our adversaries be cloathed with shame and let them cover themselves with their own confusion as with a mantle or if you will in the words of our late solemne League and Covenant that all Incendiaries Malignants and evill instruments which hinder the reformation of Religion divide between the King and his people or one of the Kingdoms from another may be discovered brought to publike tryall and receive condigne punishment In a word let it be our daily petition at the Throne of Grace that all the enemies who rob our Church of her Truth and peace between whom as Christ was his Church is still crucified may be detected That God would make his enemies as a wheele and always turn their fire-matches into halters to hang themselves who will not bow their necks to the yoke of the Lord that so God may still be known in that Romish Babylon for an avenger and in our English Syon for a refuge from one generation to another and let all true hearted Protestants say Amen Amen FINIS Psal. 57.41 Detractoria verba sunt arma sagittae arma propè slantes saggitae longè absentes vulnerant Ugo Catensis Gen. 28.17 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ains. in Psal. Ribera in Hab. Isa. 26.21 Psal. â—9 9.119.7 13 20. v. Proverb 19 20· Heb. 10.27 James 2.13 Musvâ—in locum Isa. 28.21 Isa. 7.20 Eccl. 8.11 Exod. 34 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Innotuit Trem Participium omnibus temporibus accomodari potest Lor. in locum Musc. in locum Ambrose Use In speciall to Magistrates Psal. 82.6 Dat veniam corvis vexat censuro Coâ—umbas Ovid Not judgment but oppression righteousness but a cry Qui de malis poenas non sumit bonos ini urias assicit Semalle beneficio nullam gratiam reportâ—re quà m maleficio poenâ—â— non irrogare Hosea 12.6 Zach. 7.9 Jer. 48.10 Josh. 7.21 Num. 25.11 Jonah 1.15 In generall to all Oleaster Exod. 7.23 The Hebrew word used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth both opus and operis merces as a vertuous action is its own reward Psal. 19.11 So an impious work a punishment to it selfe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} idem quod {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} commoveri {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} palma Apoc. 9.8.17.4 Vetus verbum habet compedes quas ipse fecit ipfus ut gesteâ— faber Mat. 13.19 In magistros scelera redierunt suos Sen. Nec lex est iustior ulla quam necis artifices arte perire sua Ovid John 8.44 John 11.48 Mat. 21.38 Judg. 9.53 Quemadmodum revertitur pax in Dei servos ab eis qui non receperant benedictionem pacis ita etiam malitia peccatorum qua iusto nocere conantur in eorum vertitur perniciem Amb. Adeo ut ventorum praelia ferre non possent propriis spiculis flernerentur Idem Hesiod Calv. in locum Use Dan. 5.6 Esser colto conil forto in mano Psal. 78.30 Wicked rnd fools are synonimous Psal. 5.5 Prov. 14.9 Ps. 19. ult. 91.3 Ps. 107.23 24. Job 18.2 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} gaudebuntiusti Zech. â— 10 Zeph. 3.14 Psal. 58 1â— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Meditatio semper Hier. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sym. Psal 111.4 Psal. 142.3 Revel. 12.4 Doctor Featly his Clavis Mystica p. 574. Doctor Featly his Clavis Mystica p. 464. 1 Tim. 2 2â— Psal. 116 12. 2 Kings 6.12 Job 1.9 Mat. 4.3 Isay 22.14 Psal. 11.6.13 Isay 59.1 Hest. 6.13 Rev. 16.19.18.21