Justice TRIUMPHING OR, The spoilers spoiled. Laid forth in a Gratulatory SERMON For the Miraculous Discovery of, and our Glorious Delivery from the Barbarous POWDER-PLOT: PREACHED, At Paul's, 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 return 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 Paul's churchyard, 1648.   

To the Right honourable Sir JOHN GAYR Knight, LORD MAJOR: The Right worshipful the Sheriffs, and the rest of the Aldermen. Together with the worshipful Societies of this Ancient and most renowned City of LONDON.  
Right honourable, Right worshipful; worshipful:  
I Should have been well pleased to have kept this scarce plumed Bird in my private Cage, had not the noise of some virulent Fowlers shot forced her to fly abroad for Refuge; where to build her Nest better she knew not, then in the secure clefts of your favourable protection. In your ears 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 less acceptably.  
True it is, she is no soaring Eagle in cloudy Notions, nor gaudy Peacock beautified with the Feathers of affected Eloquence: only thus much I may safely say, she is an harmless Dove, free from the Gall of Malicious Bitterness, bringing in her mouth like that of Noah's, the Olive Branch of peaceful unity. To the effecting and establishing whereof, that she 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 church's 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 years 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 world's main Ocean. Besides, I sadly observe the curiosity of the times, the variety of men's humours; what one approveth, another rejects; one thinks it is too facile; another, too obscure; one saith it is too loose; another, too elaborare. And (which is yet worse) such is the perverseness of this Age that novel fancies, jangling controversies, (which like Rebecca's Twins cause a sore struggling in the womb of our Church) nay, horrid Blasphemies find 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. 
Psal. 57.41. Detractoria verba sunt arma & sagittae▪ arma propè slantes, Saggitaes longè absentes vulnerant. Ugo Catensis.  But considering how slanderous tongues (sharp as swords that wound near 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 innocency's plea may reach as far as envy's 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 contemn them; Since here are neither known truths clothed in uncouth phrases, nor (which is viler) old errors in a new dress, the only fashions that Sectaries are enamoured with.  
As for the latter, I less marvel 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 hear what they were desirous to have acted; it is their common cry, what, nothing but the POWDER-TREASON? But surely God's 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 find thee charitable, and thou mayst perhaps find 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 fear. Joy in that blessed occasion of this solemn meeting; fear of my too too unfit abilities for this weighty service. Indeed which way soever I look, just causes of solicitous fear present me; 
Gen. 28.17.  so that I may use Jacob's words concerning Bethel, How dreadful is this place!  
If forward on the difficulty of the business in hand, I fear least through my sterile invention, and stammering tongue, the work should miscarry and prove abortive. If round about on this numerous Assembly, judicious Auditory, I fear, as knowing my empty notions cannot satisfy 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 cracked pipe and bruised reed. Last, if upward to that awful Majesty, in whose place I stand, I desire most of all to fear and tremble, lest either through my dulness or unfaithfulness I should betray my Master's 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 perform my task, not meddling with matters of State, but only the state of the matter; for which purpose I shall entreat you to turn your eyes to that sage apothegm of the Kingly Prophet David, and lend your ears to that sacred Ditty, of that sweet singer of Israel, as you shall find it penned upon record, in   

The Text.  PSALM 9.16. 
The Lord is known by the Judgement which he executeth, the wicked is snared in the work of his own hands Higgaion Selah.  
A grateful Commemoration is the work 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 fullness of God's dispensation in the work, must needs acknowledge the fitness of David's acknowledgement in the words.  
If you call to mind the mercy of the day, we may justly apply the Romans expression of the time wherein Caligula began to reign 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 coal because the fire came not at it to make it red: but in out's candore notabilis ipso, for the same reason worthy to be written in white yea Golden Characters.  
This month of November is memorable among others, for two days, the seventeenth and the fifth; on the one the purity of the Gosp●l broke forth; on the other the treachery of the gospel's enemies broke 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 days' 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 successful that sun of the gospel which did then arise, had probably in our Horizon for ever set. A joyful day than it was; and that not less for our adversary's destruction than our preservation, both which were so nearly conjoined in this day's bl●ssi●g, that the one could not have been without the other, their desolation being our consolation, their corruption ou● generation, their ruin our resurrection; nor could we 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 psalm according to the vulgar reading is pro occultis filii, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  which Jerome and Aquinas interpret of Absalon's conspiracy against his father David, and if so, it well suits our present occasion, which is the detection of those sons of Belial, who closely contrived the ruin of Father and Mother, King and country. 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 day's comfort wherein the Church of England revived as it were from the dead, and hath flourished since more than before. Our late Translators refer it to some musical instrument, Junius to a note which we commonly call the Counter-tenor, and if so, we may learn one part of this day's se●vice, by vocal and instrumental music to celebrate this unparalleled blessing. Not to controvert the Title▪ if we will believe Ainsworth, 
Ains. in Psal.  as the intent of the former psalm is the magnifying of God for the Propagation of Christ's kingdom, so this for the destruction of Antichrist. And if so, well may we bear a part in this tune for that fatal blow, which ●hough to us in the intent, yet to Antichrist in the event p●oved pernicious. However some famous example of God's mercy to David, and judgement on his enemies was the ground of pe●m●●g this psalm. 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, 
Ribera in Hab.  unless 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 bosom, and sung by every pious soul, The Lord is known, &c.  
In which words you may observe a rhetorical Climax, which we shall climb up by these steps; Jehovah though in himself incomprehensible may be known; nothing wherein he is more conspicuous than in executing judgement, no judgement more palpable than that which snareth the wicked in their own works; and when this is done, nothing becomes the Saints better than to make it Higgaion, Selah, our continual meditation.  
The Text presents us with three parties, God, the wicked, the Saints; God's judgement, the wickeds' punishment, the Saints deportment.  
God's 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 God's judgements, wherein you have  
1 The King of glory displaying himself 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 doleful 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  

Isa. 26.21.  1 The Lord of Hosts coming 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 entrap 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 general's honourable conquest, and the enemies shameful 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 usual parts of a Sermon, Doctrine, Reason, Use; the Doctrine affirming, Reason confirming, Use inferring, in fine observe these three plain and pithy severals.  
1 A general proposition concerning God's 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 work of his own Hands.  
3 An implicit imposition of a duty to be performed in reference to both the former Higgaion, Selah. I shall gently strike these several 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 real, would now be graciously known to us in the promulgation of his verbal 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 hear and learn this hour, may be Higgaion, Selah, our meditation, comfort, and practice for ever, and so I begin with the   

First Part.  
A general proposition of God's 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 significat●on, & large extent, verbum hoc judici utinam nemo transiret sine ●udicio; fit it is our judgements should be informed in the nature of God's judgement, not needlessly to insist on the numerous acceptions of the word, know to our present purpo●e▪ God's judgements are of two sorts, judicia oris, operis, of his Mou●h and his Hand, of his Words and works.  

Psal. ●9. 9.119.7, 13, 20. v.  Judgement is frequently applied by David to the words of God, and that not without just reason, since by them he commands as a Judge, in them he requireth nothing but what is just, and according to them he will one day judge us. Most commonly the Scripture applieth judgement to God's 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 sometimes for his  
1 Corrective and medicinal 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 prophet's Prayer, Correct me, O Lord▪ but with judgement, not in thine anger, lest thou bring me to nothing, Jer. 20.22.  
2 sometimes for his vindictive and exitial 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 fearful expect●tion, 
Proverb. 19. 20· Heb. 10.27. James 2.13.  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, 
Musv●in locum.  because these punishments are inflicted by God as a Judge, chiefly because they are most just and right. There is not less verity than severity in all God's 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 strokes on the wicked▪ measuring all his actions by the straight line of justice. The judgements of his Mouth are sometimes obscura, always vera, though difficult, yet true, and the judgements of his Hand are sometime occulta, never injusta, though secret and strange, yet just and equal; nor is it amor vindictae but zelus justitiae, love of righteousness, not revenge which makes him to  
2 Execute judgement, I form● Light, and I create darkness, saith the Lord; Isa. 45.7. Light is put before darkness, but darkness joined with Light, God the Author of both. Mercy is most natural to God, flowing from him as water from the Fountain, light from the sun; but yet Judgement is sometimes squeezed from him as wine out of the Grapes by our sins. He calls it indeed his strange work, but yet it is his work and he will do it. 
Isa. 28.21.  It is true the instruments of vengeance are called a razor that is hi●ed as though God had no weapons of his own, 
Isa. 7.20.  but rather than 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 arms, of Mercy and Judgement, two Hands, of Love and Wrath, with the one he draweth, the other he driveth, the one stroketh, the other striketh; and as he hath a right hand of favour wherewith to lead the Saints, so he wants not a left Hand of fury, wherewith to dash the wicked in pieces. True it is as Solomon intimateth Judgement is not presently executed against the evil doer, 
Eccl. 8.11.  the cause whereof is not negligentia but clementia, inscitia but tolerantia, a merciful 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, 
Exod. 34 7.  it is one of his choice attributes by no means to clear the guilty, and he is no less a just Judge, than an indulgent Father. We all like Polyphemus see with one Eye, with Malchus have but one ear, like the Benjamites cast the stone with one hand; we love only to suck the Dug of compassion; to be fed with the milk of mercy: but let none flatter themselves, we must expect judgement should grate our ears as well as mercy tickle them, knowing that if we will not hear, 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 God's judgements are known to or with him. Lea●ned Muis renders the participle impersonally cognitum est, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  it is a known, tried, experienced truth, God doth judgement. Both these seem too short of the Psalmi●●s meaning, the vulgar Latin 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. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Innotuit. Trem Participium omnibus temporibus accomodari potest. Lor. in locum.  Hugo makes mention of a threefold day, wherein God is known of Tribulation, death, and judgement the last and most dreadful day of all. The 70 and the generality of Interpreters read it in the present and preterperfect tense, he 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, than Charter of his Scriptures; true it is the noblest demonstration of things is from their causes, the nearest 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 believe till we see with our eyes, feel with our hands, and put our fingers in the print of God's works.  
Now there are three sorts of Acts, by which God makes himself 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 innotescit Dominus, God is in a diffe●ent manner known 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 judgement on the wicked is a character, yea Oracle to evidence God's presence. 
Musc. in locum.  Tunc demum deum cognoscimus cum poenam exigit de impiis, then do all men see the Majesty of a God, when the wicked feel the stripes of his Rod, 
Ambrose.  these are paginae authorem suum nunquam tacentes, lines which cannot conceal the Penman; books that ever speak 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 naturalness 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 seems as it were to be asleep, and the World takes little notice of him: But when he is vindictam agens doing right he showeth himself the Judge of the World. What full characters of his attributes doth God write in the blood of the wicked? to wit,  
The infiniteness 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 faithfulness in both promises and threatenings, which are herein performed.  
By his judgements it is that he is known.  
In the perfection of his holiness hating all sin.  
In the almightiness 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 judgement which he executeth.  
To close up this first general.  
1 O that you to whom though not the name Jehovah, yet Elohim is given in Scripture, 

Use. In special to Magistrates. Psal. 82.6. Dat veniam corvis vexat censuro Co●umbas, Ovid.  
Not judgement, but oppression; righteousness, but a cry.   of whom this Lord hath said ye are God's, would be like to God, and make yourselves 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 show yourselves resolute, it was a wise saying of Pythagoras, 

Qui de malis poenas non sumit, bonos ini urias assicit. Semalle beneficio nullam gratiam report●re quàm maleficio poen●● non irrogare  
Hosea 12.6. Zach. 7.9. Jer. 48.10.   he that doth not malefactors right, doth the good wrong, and Cato professeth he had rather be ungrateful 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, perform: Oh remember justice is God's legacy, and he hath made you his Executors ●nd administrators; be careful 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 than Anarchy. Saint Augustine pithily saith of a remiss Magistrate parcendo saevit, he is cruel in showing 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 apothegm of Lewis the thirteenth of France, being most true, that Prince which can and doth not punish, is no less guilty than the offendor.  
Oh the● far be that Machiavellian policy from those who have the bridle of authority in their hands, to lay the reins on every one's neck, and allow the people to do what they list; That gross heretics, obstinate schismatics, or open prophaners should pass without due censure for fear of losing a party; no, rather take up that heroic resolution, fiat justitia, & ruat mundus; let Justice be maintained, though the World be ruined. But what ever carnal reason may suggest, we shall find at last no better way to prevent the ruin of the camp, raging of the Plague, drowning of the Ship, than the stoning of sacrilegious achan's, 
Josh. 7.21. Num. 25.11. Jonah. 1.15.  slaying adulter●u●Z●mries and Cosbyes, and casting froward perverse Jonah's overboard, Obedience is the best sacrifice, punishment of disobedience the next; and were Magistrates more, God would be less known in his judgements.  

In general to all.  2 Let the Lord be known, and acknowledged in his wrathful ex●cutions. Better indeed were it to know him in his liberal collat●●ns as a Donor; but howev●r let us know him in just visitations as an Avenger, 
Oleaster.  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 loath 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 voice, nay▪ when not only God's word in his mouth, 
Exod. 7.23.  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 God's finger is extr●cte● from him, and his magicians; we rather ascribe cross events to seco●dary than the sepreme cause; Noah's flood to an extraordina●y concurrence of watery 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 Jehovah makes his Enemies know in the day of his indignation, themselves, himself, their impotence, his might, their mortality, his eternity, their vileness, his Sovereignty, both in the psalm, and both verses attended with a Selah as most observable; themselves, that they are but men, v. 20. himself that he is Jehovah, 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, length 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 own work, and so I am fallen on the   

Second general.  
A special exposition and exemplification of that assertion annexed; the wicked is snared in the work of his own hands. The wicked, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so the 70 peccator so the vulgar; and true it is universally of every sinner, his own works snare him; it is Lorinus his note the Text, that s●ns are called the works of our own hands, because nothing is prope●ly our own but sin; the Merchant in the Gospel sold all he had to buy the pearl, that is his lusts; nothing else being ours; and in ●hese sins is the actor snared; every sinner saith Saint Jerome, carrieth about him ropes, bands, torments to vex himself, and Saint Austin in his Confessions ipse sibi inordinatus animus poena est An irregular mind is her own executioner; and he that is wiser than both, tells us, 

The Hebrew word used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth both opus and operis merces, as a virtuous action is its own reward Psal. 19.11. So an impious work, a punishment to itself.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} idem quod. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} commoveri.   His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins, Prov. 5.22.  
Oh see the folly and deceitfulness of all sin; du●ungit, pungit, with Joab while she kisseth she wounds us; prop●nit quod delectabile supponit quod exitiale, by pleasing proposals to flesh and blood she allureth, and ruineth flesh and spirit; by the mantle of darkness, robe of honour, cloak of excuse, veil of modesty, yea sometimes cover of Scripture, and habit of virtue, she deceiveth and destroyeth the foolish sinners.  
More particularly, the Hebrew word noteth an unquiet turbulent, seditious and mischievous person, one that is ever working, and accounts not himself well but when he is doing ill, nay, though it be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a laborious and painful employment, the impiety of his heart speeds the improbity of his labour, for the accomplishment whereof he useth not only industry but secrecy, the works of his palms, for so the Hebrew word signifieth, and is accordingly rendered by some opere palmarum suarum; the palm, saith Ainsworth, is a place where filthiness may be hid, and wicked men are closely industrious to accomplish their hellish designs. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} palma.   
The locusts in the Revelation are said to have womens' hair; the Hyaena a man's call; the Crododile mourning tears; the Siren Melodious notes; and the whore of Babylon her golden and sugared cup of fornication wherewith she makes drunk the Kings of the Earth. What Carbo spoke of Sylla, is true of the Churches Enemies they carry both the lion and the Fox in their breasts; 
Apoc. 9.8.17.4  and truly Major metus ex vulpe quam leone; the more secret, the more pernicious; still waters are ever the deepest, and silent counsels thunder the loudest. But yet neither policy, nor industry, activity of hands, nor subtlety of wits, can speed the design or prevent their ruin; for he is snared in his own work.  
Corruit he falls, so the vulgar, captus est, so Remigius, ut mus in muscipula, he is taken as a mouse in a Trap: This work in the former verse is compared to digging a pit; what more laborious hiding a net, what more subtle? and yet he falls into the one, and is caught by the other; snared he is in the disappointment of his intentions to ruin the Saints, yea against his intentions to his own destruction, and which is more emphatical, we may read the preposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not only in but by, the wicked perishing by, and that not another's, no not so much God, as his own hands; there need no trouble of devising a new stratagem; his own actions are sufficient to undo himself.  
The plotting of the wicked against the godly is like the throwing of a stone upwards, which falls down upon his head that threw it; and whereas the casting up is violent, the falling down is natural; so true is that of St. Basil, it is not addit a poe●a, but insita natura, not so much the punishment as nature of wicked counsels to entrap the owners; that allusion of St. Hierom concerning the delusion of the Bow is very remarkable to this purpose; then a Bow is deceitful, 
Vetus verbum habet, compedes quas ipse fecit ipfus ut geste● faber.  cum sag●ttas putatur jacere & sauciat tenentem, when instead of sending the arrow forward, it wounds the Archer, yet such are all the bows the wicked bend, and Arrows they make ready to shoot at the upright in heart, St. Austin excellently represents the perniciousness of wicked workings by the kindling of a fire; that which burneth another must first be kindled itself, and as he excellently proceeds, Malitia ut alterinon noceat fier● potest, ut tibi ipsi non noceat, fieri non potest, that thy malice should not prejudice thy brother, it may be, that it should not prove injurious to thyself can never be, since what we brew we must drink, the fetters which the smith makes he must wear, wickedness ever retorts on the owner; and no juster Law than that the workman should perish in his own impious and injurious Artifices.  
Search if you please with Ahasuerus, the Records of time, sacred, ecclesiastical and profane stories, 
Mat. 13.19. In magistros scelera redierunt suos, Sen. Nec lex est iustior ulla quam necis artifices arte perire sua. Ovid.  you shall find this aphorism verified in all ages upon all sorts of persons.  
Begin with him who is emphatically called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} both the wicked and the witty one; how was that Sophister of worldly wisdom caught in his own fallacy? whilst he crucified Christ, he crucified himself: and endeavouring by death to subdue the world's Saviour, he was his own destroyer.  
The disciples must not expect to fare better than the Master, the children than their Father; nor did they, the Jews (I mean) who were of their father the devil in the sentence of truth itself. 
John 8.44. John 11.48.  They murder Christ lest the Romans should come by murdering him the Romans coming is hastened it is S. Austin's observation on that parable of the husbandmen▪ under whom is meant the Jews, 
Mat. 21.38.  they say, come; this is the heir let us kill him, ut possiderent occiderunt & quia occiderunt perdiderunt they slew him that they might gain; because they slew him, they lost the inheritance. Memorable is the example of Gideon's spurious son Abimelech who by slaying 70 of his brethren that he might enjoy, 
Judg. 9.53.  lost both the rule and his life▪ and of Saul's putting David on the attempt of killing 100 Philistines with promise of his daughter, but desire of his life, upon which St. Gregory well observes, unde succresentis militis vitam se extinguere credidit, virtuti ejus gloriam inde cumulavit, the means which he used to bereave him of his life, advanced his honour. Time would fail to tell you of Achitophel's halter, Haman's gallows, Goliah's sword, Nebuchadnezar's fiery furnace, of all which that of Saint Ambrose is verified as the peace of the Saints, 

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.   so the plots of the wicked return into their own bosoms.  
The same Father giveth a notable example in some of the Churches enemies, who waging a War▪ were so mastered by the violence of a mighty wind that their Bucklers fell out of their hands, and their own darts were driven upon themselves; what should I tell you of Alexander the sixt, who was poisoned with the same poison he had prepared for some of his Cardinals? Cardinal Balue who was made to handsel one of those cruel prisons whereof he had been the inventor; Pope Hildebrand's servant, who stumbling was killed by that stone he should have thrown on Frederick the Emperor at his devotions; Eutropius the Eunuch who first stood in need of the benefit of the Church to save his life, after he had obtained a prohibition against it from the Emperor; and of Gryphus his mother, who upon just suspicion was made to take that draught wherewith she intended to poison him. All or most of the conspirators against Julius Caesar died by the same daggers wherewith they stabbed him. Marius was wounded (being commander) with the sword himself made, when a Cutler. That Giant who took pleasure in throwing down scrambling mariners from the Rock, was himself cast down by Theseus. What should I stay to mention Phal●ris his Bull, Maxentius his bridge, the Romish women● poisons, the Hetruscan soothsayers counsel concerning Hora●●us his image, which was so apparently dangerous to themselves that the children sang in the streets according to the Greek Poet, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the evil counsellor is most his own foe. That the wicked are thus snared, 
Hesiod.  nothing more frequent; but by whom; the Text implieth it and Eliphaz expresseth it, the Lord taketh the wise in their own craftiness, 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 only God; 
Calv. in locum.  palam est & omnibus manifestum, saith 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; clothing with shame and their own confusion are joined together, Ps. 109.29. indeed what greater shame then to be blasted in their hopes, outwitted in their policies, and ruined by their own devices? nor is the honour less to God then the shame to the wicked; it is the noblest way of conquest to foil an enemy at his own weapon●; what greater glory to Benaiah then to slay the Egyptian 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 wisdom 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 wind up the bottom of this thread.  
Let the wicked tremble, 
Use. Dan. 5.6.  and their joints like Belfhazzers smite together in the apprehension of this truth; let it cease their mischievous works, 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 proverb they are in danger of being taken with the theft in their hands; 
Esser colto conil forto in mano. Psal. 78.30.  While the meat was in the Israelites mouths, God's wrath overtook them; and while the ungodlies designs are acting by their hands, the judgement of God finds them out. Why so much pains and secrecy to so little, nay to so bad purpose? know they not that their mischiefs like overcharged pieces will recoil upon their own breasts? 
Wicked rnd fools are synonimous. Psal. 5.5. Prov. 14.9.  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 boar they run with violence against the Trees of righteousness, and thereby dash out their own brains. Surely what the Moth is to the Garment, the worm 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 than 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 self murderer. He soweth curses like hempseed to make an halter for himself, and all such sooner or later shall have cause to say— propriis configimur armis, our arms are our harms, 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 fears far from their thoughts. he that toucheth you saith 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 church's adversary raise against her, flieth in their own eyes. Let not then the Saints look at their present intents, but their works future event; their machination, but God's Ordination; their raging fury, but God's ruling Sovereignty; their subtle craft, but God's sublime wisdom, which both overpowers and overreacheth them, and let this be Higgaion, Selah, the last part.   

The third general.  
A tacit imposition of a duty to be performed by the Saints Higgaion, Selah.  
Few words and obscure, but full and important, containing more matter than could well be couched in so short a compass by any other language.  
The word Higgaion is but twice used besides in sacred writ, and that in the psalms; 
Ps. 19 ult. 91.3.  the term Selah according to Athanasius 71 times in the psalms, and thrice in Habacuck; both together are nowhere found but in this verse, a manifest argument of more than ordinary, both weight and worth in this Scripture. The 70 and the vulgar wholly omit them; upon what just reason I see not. Some only conceive them as interjections expressing a sudden passion under an imperfect sense, but if you please to dive into this sacred Sea, you shall find a rich pearl in the cragged shell 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 speak, and that properly with the mouth metaphorically with the heart: a word that noteth (saith one) such a study and exercise of mind as oft breaks out into voice. 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 himself in what he had ma●e, qui Sabbattizavit creando docet nos Sabbattizare meditando, he that appointed a Sabbath from the Creation, teacheth us to solemnize Sabbaths, yea to spend our days in meditations. The Works of God may well be resembled to choice 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 sweetness of them. They that go down into the deep, saith the Prophet David, 
Ps. 107.23, 24.  behold thy wonders, and only those who go down into the depth of sacred contemplation, can and shall see the wonders of God; every common Star of God's goodness 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 God's judgements, so especially his wonderful snarings of the wicked; this among others it is that Eliphaz calls on Job to mark to wit, that the steps of a wicked man's strength shall be str●●tned, his own counsel 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 only way to make others mise●y our happiness, 
Job 18.2. & 7.  their damage our profit, while what they feel we behold, nor yet is this enough unless to meditation we join  
2 Promulgation in publishing with our mouths the Works of God's hands; this was David's resolve to spe●ke of God's righteousness 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 God's glory▪ the extent of this Word is w●ll expressed to be intenti animi murmur ex grato pectore enarrens Deilaudem, a ready narration of God's praise from a grateful breast; thus Trevetus renders it sonitu and others solemni sono with a solemn sound to proclaim the Judgements of God. We must neither bury in oblivion, nor smother in silence Divine Justice in the wickeds' ruin. The vowels of God's works are not to be joined with mutes; the dumb devil is as odious to him as the deaf; we must not be like Pliny's {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} without Lips, Tongue, and mouth, to show forth his praise; Indeed sermo index animi▪ the Tongue is the heart's 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 joineth the words of his Mouth, and the meditations of his heart together, Psal. 19 ult. as being insepara●le companions in publishing our maker's 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 ourselves, but by our words we make an expression to others whereby though God's honour can receive no essential addition in itself, yet it hath a clearer manifestation to others.  

{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} gaudebuntiusti.  The Caldee Paraphrase expresseth more than both these, to wit, an affection of joy in meditating and proclaiming the judgements of God; we must not only think but say, and say but sing, and sing but shout, yea, boast and glory in the just vengeance of the Almighty. We have all joined together, Ps. 64 at the 8th verse, mention is made of the judgement, 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 Hilary term with the Saints. Zechary doubles the exhortation, rejoice and sing. 
Zech. ●. 10. Zeph. 3.14.  Zephany trebles it, rejoice, sing, and be glad. The Church hath ever practised it, Moses and Mirian, Barach and Deborah, the whole Church of the Jews, all thankfully rejoicing in their adversary's desturction. So true is that of the Psalmist, 
Psal. 58. 1●.  The righteous shall rejoice when he seeth the vengeance, he shall wash his feet in the blood of his enemies. Not as it is their misery, but God's glory; their confusion, but others conversion: a revenging of their own wrongs, but a satisfaction of Divine justice.  
2 To seal up my discourse of the Text with the word Selah, the broad seal of David's hymns, and this verse. A little word, yet I might expend a great deal of time in explication of its several references to the matter, music, Auditors. But I must hasten.  
Avennarius saith, in all the Rabbins he cannot find 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 sometimes 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 voice and heart in singing that to which it is annexed. If we consult with interpreters, we find a double sense of the word, noting eminency and perpetuity, seriousness in and duration of the duty.  
1 seriousness, Ob rem summe medit and am▪ Trem. res digna quae inimo pectore reponatur. Our first, nay second thoughts fall short of God's works; it was Eliphaz his counsel to Job, that he should stand still and consider the wondrous works of God, Chap. 34.17. We must not only (as we pass by) take a cursory view of, but rather stand still, or sit down, that we 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.  

{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.  2 Constancy. The Caldee and Jerome 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 works must be beaten to powder by meditation, and then laid up in the Cabinet of our memories. God hath made, saith the Psalmist, his wonderful works to be remembered; he gives us the Jewels of deliverances not (because of the commonness of them) to wear them on our shoes, as the Romans did their pearls; much less to tread them under our feet; but rather to tie them as a chain about our necks. He works 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 God's 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 noise, but soon after it sinks down, and the water returneth to its former smoothness: so we while judgement is fresh, to publish it from man to man, and soon after let it sink into the depth of oblivion, and we return to our old sins. David was of another mind, who resolveth to remember the years 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 return, and all painted young; to learn us, that benefits should never wax old in our remembrance.  
For this cause the Saints of old composed songs, appointed days, penned Chronicles, erected Monum●●ts of God's goodness and greatness. In this respect for ever honoured be that Honourable Parliament, who made it statum diem &▪ statutam legem, enacted it for a Law in Jacob, and an Ordinance in Israel, the solemnization of this day's deliverance.  
And deservedly commendable is your practice, my Honourable Lord, and worthy Senators, who have with joy and triumph presented yourselves this day in the Courts of the Lord. Me thinks your gratitude appears of the same colour with that of the robes you wear, a Scarlet colour, died 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 wear the Liveries of praise, and are come up to the House of the Lord to give him thanks.  
The hour I see is expired; but surely what St. Austin said of the Feast of Pentecost I may well apply to this festival, Gaudet produc● haec solemnitas, it wowld be extended beyond an hour, 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 himself on the Shunamits dead child whereby it revived; so I the several parts of this Text to this day's occasion, that the dying memory thereof may revive among us?  
Having drawn the picture of my Text in its several lineaments, what is wanting but that I take a review, compare it with the pattern, and let you see the likeness of the Text to the time, that so it may appear 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 beneficial it may be to your souls, 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 clearer and quicker dispatch, be pleased to walk with me through these three Stages. The enemy's work, God's work, our work; what they would have done, what God did do, what we should and aught to do. The work of mischief in which they were snared. The work of judgement wherein, if ever, God was known. Our work of duty, now and ever to be performed.  
1 The adversary's 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. Hierome's expression, of the face of the fourth Monarchy, without a name, quia crudelitas fine modo, cruelty without measure. A work without a match, though to have been acted by a Match; in a word, a plot so odious, a Tragedy so direful, 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 ask who were the authors of this work, the word in the Text well fits them, they were wicked, seditious, yea traitorous 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 work. But withal the word is taken collectively, and there wanted not a combination of wicked men in this design; 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 do no wrong to that Caiaphas, high Priest of Rome, and man of sin, not caput, but canda Ecclesiae, if we attibute, at least, the encouragement of the work to him, as being, though not an actor, yet by his bulls an abettor of it; such have their Popes indeed ever been, their Vrbanes Turbanes, Pii Impii, Clement's Inclement, Hildebrand Helbrands.  
We shall do as little injury to the Jesuits, Jebusites, Judasites rather, if we impute to them the contrivement of the work. These indeed are the only Schoolmen that fetch arguments out of the Shambles, and conclude all their syllogisms in Ferio; the best Pulpit men to strike to the heart with dead, not lively, occisory, not operatory Sermons. They may well be called Cen●iniani, as having a singer in every State, and know no better way to build up their Church, then by blowing up kingdoms. Theirs was the head work, and tongue work in this plot, to absolve, resolve, pray, prophecy. You have heard their Psalmody, The memory of novelties shall perish with a crack. That when it had come to pass, it might have been said, The mouth of the Lord hath spoken it. They were the men who justified as lawful, nay sanctified as pious, yea, would have glorified as meritorious, this hellish work.  
The actual managing of the work, was by a certain 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, dig through the wall, buy in the provision, and execute the project; and so the accomplishment of the work was theirs; the Jesuits as the Poet, and they as Actors in this Tragedy.  
If you inquire what moved them to the design, they tell us in their Confessions, Religion, Necessity, Conscience; wicked men indeed to defend slaughter with conscience, cover mischief with necessity; patronize Rebellion with Religion; no wonder their rage was fierce, when grounded on a false zeal. It is the worst madness insanire cumratione, nay religione; to be mad with an opinion not only of reason, but religion; men are never more violent, then when they think God is of their party; and as charity is accounted coldness of Religion, so a pretended zeal of Religion causeth coldness of charity.  
But what was the intent, or rather extent of their work? In sum it was a Parliamentary breakfast, an irrevocable writ of dismission to that high Court; our Enemies will tell us where our strength lieth; it was to have cut off head and tail, root and branch in one day as the prophet's expression is. Esay. 9.14. One hath well presented the mark these wicked shot their arrows at in five words.  Rem, Regem, Regimen, Reginam, Religionem. 
The King apparelled in his royal Robe, with an imperial crown on his head, holding a sceptre in his hand, sitting in his Throne▪ in the midst of all his State, should have been deposed from his Majesty, nay, exposed to their cruelty.  
The Queen his consort in wedlock, shou●d have been his consort in woe, and the Prince at their knees, heir apparent to nothing but their misery. Briefly, the hope of succession, oracle of wisdom, Chariots of Israel, butteresses of strength, guardians of justice, Masters of Assemblies, glory of Nobility, and flower of the whole kingdom, should have been cropped, out off, destroyed, had this work succeeded.  
Achitophel's Treason against King David, the ●alerian Schoolmasters treachery against the Noble youth of that City H●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 buried there, Westminster would have been the grave of England.  
A desperate attempt, and no less dangerous the means of achievement; it was a work of no small labour, a work of their palms; no less secrecy. It was not to be effected by force of arms, that is manifest, nor by stab of Dagger, that is visible, but by an insensible element, and that mos● fierce of all others, fire, and that most hellish of all fires, gunpowder, couched in a dark vault, enclosed in Barrels, invi●oned with Irons, 
Psal. 142.3.  invellopt with wood, and coal, all fiery fuel. Insidiantur in abscondito to use the Psalmists expression, they say to the earth cover us, as fearing least the whistling wind, or singing fowls of the air should reveal● it; — Itum est in viser a terrae.  
Those hellish pioneers spare no pains to dig out the bowels of their grandmother, Earth, that they might gnaw out the bowels of their Mother Country, and this just under the upper house of Parliament; that where the laws (said they) received their life, the lawgivers might their death. A death never to be painted out to the life, a brewing such as never the like was tuned up for the destruction of three estates; a design 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 itself.  
See here a cruel intent to shed blood, a brutish cruelty to te●re bodies in pieces, a devilish brutishness to do it by powder, nay, indeed more than devilish; for whereas the devil is said to sweep with his tail the third part of the Stars of Heaven these would have darkened the Sun, 
Revel. 12.4.  turned the Moon into blood, yea, swallowed all those gli●tering Stars of this Horizon, then united in an happy constellation, in obscurity.  
That this work of their hands may be the more prosperous, they sow up their lips, swear a silence, and back that Oath with the Sacrament. Catiline's immanity and inhumanity need be no wonder, who made his soldiers pledge each other in a draught of man's blood; these drink the blood of God; and, as they conceive it materially; that they may strengthen their hands in their bloody design, Paul's enemies vowed neither to eat nor drink natural food till they had killed him; these eat and drink sacramental food to speed the slaughter of thousands; and among the rest of him that was more than ten thousand of us. What wickedness will not men attempt to achieve their intended malice?  
How near this work of darkness was to have been brought to a fiery light judge you! It was not according to Jonah's Prophecy 40 days, nor 4 days, nor scarce so many hours; nox una interposita one night betwixt, and but a part of that neither, ere the terrible blow had been given, and we destroyed.  
The hand of mischief was ready to have done the work, before it was known to be lift up; the snare on our heels, before it was discovered to be laid; the poison almost at our throats, before we could see what manner of liquour 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 caitiff of the Cave might have laid all our honour in the dust.  
See, all things are in a readiness, the plot contrived, actors designed, Cellar hired, Engines provided, Powder hid, a train laid, and that blackbird of hell at hand, with the match to have put a period to the treason. How do these audacious confederates applaud themselves in their pregnant hopes; and promise all their own. The next heir is designed; Proclamations prepared, Honours divided, Instruments of cruelty▪ provided; not so much as the garments of the new Dukes and Earls but are made up. The letter said▪ God and Man are agreed to punish the wickedness of the Times; but stay there: Man was agreed, God was not (blessed be his name) he was at, but not of their counsel: true indeed there was but a tantum non and the flames had gone over our heads. We were at the pits brink in the jaws 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 Noct● 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, stepped in, entrapped them in their own snare, and discovered his justice in detecting their malice, which leads to the second particular.  
2 God's work dignus vindice nodus, a knot fit for a God to untie; not man but the devil 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, only 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 several steps of the discovery, and you shall plainly behold it was not, it could not be any other but God's finger that manacled their hands, and snared them in their work; for tell me  
What was it that extorted the means of revealing from his pen, whose to●gue had sworn concealment; that made him, who was acting the ruin of many, to consult for the preservation of one? not any innate pity in the traitor, but the over ruling sovereignty 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 carnal policy; but the all-disposing providence of God. What was it inspired (I can call it no less) the breast of that royal King, other●ise free from jealousy (as a badge of tyranny) to suspect the danger; and by a violent unnatural construction of a phrase to find out the violent unnatural destruction that was hatching; not so much his own prudence (though otherwise great) but the wisdom of the Almighty. What was it, that infatu●ted the traitors who (while the plot was but suspected) had opportunity to escape, that they should try the utmost, and afterward sharpened the edge of all men's spirits against them where they came to kill some, surprise the rest; even before a Proclamation could overtake them, but that just severity of God? Finally, what was it that prevented the surp●ziall of that Noble Lady Elizabeth, and insurrection of the Papists, when those Rebels whispered the fear of a Massacre into their ears, but the merciful goodness of God; so that all the attributes of God were concentred, and met together in this day's deliverance; and which is yet more remarkable in itself, and suitable to the Text, those Antichristian Mole-warps were taken in their own pit; those Romish fowlers caught in and by their own net. Was it not a work of one of their hands and pens that first gave cause of suspicion, and was the means of discovery; did not their own tongue fall upon them, when the colloquy between Garnet and Hall at the Tower proved the clearest Testimony against them, in a word, did not the Powder sin fly 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 drunk with the wine of Sodom, and nursed with the milk of Dragons they would behold, believe 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 showed himself a righteous Judge, pleading our cause and preventing their plots? but I fear a spirit of delusion is fallen upon them, and therefore I shall betake myself to that which concerns us to do, the  
3 Last particular, our work. 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 than the beginning, let then our meditation continually fix itself on both these objects.  
1 On the enemy's work, and that so long till it have wrought in us an impression of these following duties; even till it have flamed us wi●h a fiery zeal, awakened us to a cautelous vigilancy, and engaged us unto mutual unity; of each a word.  
1 Let it inflame us with a fiery zeal and holy indignation against the scarlet impudent whore of Babylon; who is ever in travel 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 zeal is fire, Martyrs are traitors, and Saints devils; and not only their practices, but their principles, which are the wheels that move them to these cursed executions: I mean those Jesuitical Doctrines wherewith men's hearts being once poisoned they care not what villainy they attempt. Among which I observe three principal Engines, that are no small enducements to treasonable projects. The Pope's power to dispense with Oaths, the legality of murdering Princes, and a Toleration of various Religions; observe but the Powder plotters, and you shall find their despair of obtaining a free toleration, their opinion of the lawfulness of killing Kings, and blowing up Parliaments, were the strong incentives to this mischief; and that all of these devilish opinions, are the plain assertions of the Jesuits; I need not stay long to demonstrate.  
Gretzer expressly asserts concerning the Oath of fidelity, that the Pope may free his Catholic 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 losing given to Peter, and indeed to all Ministers of the Gospel by Christ, to wit of sins, not oaths.  
The Mutthering of Princes is a common tenet indeed, these two, Deum comedere, Regem occid●re, to eat their God, and kill their King are the abhorred maxim of these unreasonable men. Mariana accounts it a moderate way to poison a chair, 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 heroic; nay, one of their Popes, Sixtus the 5th made an Oration in praise of that friar, who murdered Henry the third of France (though no Protestant) saying a true friar had killed a counterfeit. Yea, had his Cardinals been as forward as he, they had canonised him for a Saint; what need we go farther than this present business? in Paris, Oldborne and Garnet, that were executed in England for this Treason, are enrolled in the Catalogue of Martyrs, and certain English Priests censured for praying for their souls, as though they doubted of their Crown of martyrdom: as that valiant Papistomastix in his time, 
Doctor Featly his Clavis Mystica, p. 574.  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; witness their cruel Inquisition, (indeed none are more tyrannous where they bear rule, than they that plead for this licentious liberty, where their own way cannot be authorized) but yet they maintain it lawful and endeavour to attain it where their Religion prevails not. 
Doctor Featly his Clavis Mystica, p. 464.  Thus Father Parsons, Cardinal Allen, and William Bishop a Seminary Priest, do all of them assert both in Thesi that Religions fundamentally differing are consistant in the same kingdom; and in Hypothesi that it is not only lawful and convenient but honourable for the King of England, to permit the free exercise of the Rom●sh profession. I hope the bare recitation of their damnable Doctrines is to us a sufficient confutation. All I aim at is to warn us that while we declare an utter Antipathy against the Romanists; we do not Sympathize and join issue with them in any of their cursed opinions. Oh far be it from us to think that any human power may dispense with, and make what construction it pleaseth of the many Oaths and Protestations we have taken; particularly that solemn Covenant, wherein we have lift up our hand to the high God. Far be it from any ●f us to have a malicious thought against our Liege sovereign; 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 endeavour that intolerable toleration of all Religions. 
1 Tim. 2. 2●  It was the course Julian the Apostate took to root out the very name of Christianity by setting open the door to all heretics and schismatics. I say no more, but know that Religion is the Soul of the body of a commonwealth, and guess yourselves what a monster that Kingdom will be that is informed with an 100 Souls; yea, undoubtedly the toleration of many will prove in time the subversion of the one Orthodox Religion in that Church wherein it is granted.  
I have only one request before I leave this exhortation, to you famous Citizens (it will be a work well becoming your thankful hearts; and a part of answer to David's question; what shall I render) that now while you are piously consulting to settle, 
Psal. 116▪ 12.  and advance the maintenance of your preaching Ministers? you would take into your thoughts, the erecting and endowing a college or Society of able instructed Scribes, who with their pens dipped in the Nectar of Sacred Writ; may (as with swords) cut off all superstitious Idolatry, and the head of that Hydra of heresy which riseth up so fast in this declining age.  
The Crocodiles about the Banks of Nilus, if rubbed or but pricked with a Quill of Ibis, are so stupefied that they cannot stir, and the pens of Orthodox Writers are the presentest remedy against the poison of errors; how might this prove as a tower of David, where the horsemen of Israel might have Shields and Targets to fight the Lord's battles.  
Secondly, let it awaken us to a cautelous vigilancy, we need not a Prophet to tell us what is spoken in the King of Syria his bedchamber, 
2 Kings 6.12.  I mean, the Pope's conclave. Remember the Powder-Plot, Garnets aufer to Gentem perfidam; and you may smell their intentions. True it is that vault of darkness was discovered, but there is another vault of wickedness in their hearts; and one depth will call for another; one fire kindle another; and one like beget another. Equo ne credit Teucri. The asp lies in her hole, and doth but wait for the warm sun. The giant lurketh in his Den; and watcheth but a fit season, the devils powder-mills are still doing; store of this coin is minted daily at Rome, and new exploits forged on the Anvils of Jesuits brains. They had no small hand in our late sad divisions; Oh let us never be too secure, if we mean to be safe. These Chamelaeons' will take any colour, these Proteus like will turn themselves into any shape. Ask among their friends, what a Jesuit is they will tell you, every man, and with their Father the devil, care not to transform themselves into children of light, and though ravenous wolves to appear i● sheep's clothing. Oh let us never cry Peace, whilst our Enemies have their bows ready bent, and arrows prepared to shoot at the upright in heart.  
3 Let it engage us to mutual unity; and now, Oh that I had the Silver Oratory of Demosthenes, or rather the Golden mouth of Chrysostom; nay, yet rather the heavenly tongue of Angels, that I might charm you into a sweet harmony! But what speak I of charming your ears unless God persuade your hearts? Oh thou God of Peace, work in us a love of Peace, and then work for us the blessing of peace.  
Consider I beseech you, could not the wicked works of our enemy's hand be able to snare us, and shall we snare ourselves by our own works? have not their swords been able to pierce us; and shall we sheathe our swords in each others bowels? do we this day rejoice in their destruction and shall we give them cause one day to laugh at our divisions? hath not Rome and all her confederates been able to blow us up, and shall we undermine ourselves? shall England and Scotland do that each against other which the Kingdoms round about could never yet accomplish? Oh let it not be told in Gath, and published in the Streets of Ascalon; let it never cause a festival in Rome, and holiday in Ireland, that they shall hear the two Nations are tearing each other in pieces. Let us remember whose part it is, even the envious man's, to sow the tares of dissension. He endeavoured a rent between God and Job by that Calumny, 
Job 1.9.  doth Job serve God for nought? Nay, 
Mat. 4.3.  to make a schism in that blessed unity between the Father and the son, by tempting CHRIST to go beyond his Commission. Oh let not us, who call the Church our Mother, have the devil to be our Father; I entreat, I obtest, I adjure, by all the bands of union between us, the oneness of that faith we live in, King we live under, Covenant we are obliged to, that we may be one: for the confirming of this with our brethren▪ and obtaining it among ourselves. Oh you who are the vigilant governors and peaceable Inhabitants of this Metropolis; let your purses freely contribute, counsels maturely act, Prayers to God, humble Remonstrances, and Petitions to man be still continued; lest otherwise, if we should take up the sword again to fight each with other, we put such a sword into our Catholic common enemies as will not easily be wrested out: nay, (which is far worse) a sword into the hands of our God to avenge the quarrel of his Covenant, and we may justly fear, God will say of such a crying iniqu●ty▪ (should it ever be acted, which his mercy avert) it is revealed in mine ears, and it shall not be purged from us till we die.  

isaiah 22.14.  2 Let our meditation dwell on God's work, and that so long till it have elevated us with a joyful gratulation, encouraged us to a confident expectation, and strengthened us in earnest supplications.  
1 Let it elevate us with joyful gratulat●on to that God who as on this day mercifully declared himself both a protector of Zion, and a detector of her enemies. Indeed whom should we magnify if not God? and for what, if not for this? I may well use St. Austin's words, quisquis non videt caecus est; qui videt & non g●udet ingratus est; he that beholds not God's wonderful, both mercy and severity, in this deliverance is grossly blind; He that beholds and blesseth not, is ungratefully dumb.  
Had this monster, which was come to the birth, been brought forth, this day would have been England's Vespers, and Rome's matins, our funeral, their festival; instead of this pure worship, these blessed opportunites we now enjoy, we might either have been plunged into gross superstitions, such as cringing to Crucifixes, adoring Images, turning over beads, babbling to Saints, wandering in Pilgrimage, or else have been dragged to a Rack or stake, the proper Engines of that Romish Antichrist.  
Oh! let the streams of our thankful joy flow as high, as our sorrows (had these things come to pass) would have made them to ebb. Since we were not as on this day made oblatio matutina igne devorationis, an early burnt offering to that Moloch of Rome, let us make ourselves oblationem matutinam igne devotionis, a morning sacrifice by the fire of devotion to the God of Heaven; and since that bitter Cup passed from us, let us take the cup of salvation, and praise the name of the Lord. 
Psal. 11.6.13.   
Nor let the Law of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here take place, though it be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, let it not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, may this day never be out-yard, but let all Generations call it blessed. Aristotle observes of the Ancient Grecians, that they placed the Temple of thanks in the midst of the street, that being obvious to all men's eyes, it might ever put them in mind of their duty: and surely, if we shall either deprave with malice, bury in oblivion, lessen with envy, suppress in policy, neglect in security, or reject through a novel fancy of superstition this day's solemnity, we should eminently provoke Divine fury: no rather let the mercy conferred, judgement executed be graven with a Pen of Iron on the posts of our doors, tables of our hearts, and horns of our Altars for ever.  
2 Let it encourage us to a confident expectation, that he which hath been will still be known by the judgement that he executeth; former experiences are just grounds of future confidence; God's infinite love, nec largiendo exhauritur, 
isaiah 59.1.  nec benefaciendo fatigatur; is a Sun ever shining, and a fountain always running; neither is his hand shortened that he cannot save his Church and destroy his adversaries. What therefore Zeresh said to Haman concerning Mordecai, 
Hest. 6.13.  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 again. Though the Romish harlot cry up ignorance as the Mother of devotion, honour traitors with martyrdom, glory in her Bulls, and Indulgences, make Saints and Angels her Advocates; yet know the time is at hand that she shall come in remembrance before God to give her the Wine of the fierceness of his wrath, 
Rev. 16.19.18.21.  and she shall sink like a millstone into the bottom of the sea.  
Nor let us only be confident in regard of her, but all other enemies of the church's Truth and Peace. I mean irreconciliable Sectaries. That how ever they act strenuously, watch cautelously, plot secretly, compass Cities and Countries industriously, and by that means increase exceedingly; though they endeavour by cunning devices, subtle stratagems to retard our Peace, hinder our establishment, foment our divisions▪ yet the day is coming when they shall be snared in their own works, the vizard be plucked off from their face, and it shall appear to all the World that their wisdom is but craft, humility baseness, faith faction, zeal contention, and pretended fervour in Religion formal hypocrisy.  
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 traitors, suddenly, surely, gloriously) let all thine enemies perish, O Lord, Judg. 5. ult. or more suitably to the Text, that of David, with his spirit not of revenge but zeal, Psal. 35.8. Let destruction come upon them at unawares, 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 bless thou; when they arise let them be ashamed. But let thy servant rejoice, let our adversaries be clothed 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 solemn League and Covenant, that all Incendiaries, Malignants and evil 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 public trial, and receive condign 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 wheel, 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 Zion for a refuge, from one generation to another, and let all true hearted Protestants say, Amen, Amen.  
FINIS.