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A SERMON, PREACHED Before the Right Honourable, Thomas Foote, Lord Maior, and the Right Worſhipfull the Aldermen, Sheriffs, and ſeverall Companies of the City of LONDON.

Vpon the Generall day of Thankſgiving, October the 8. 1650. at Chriſt-Church, London.

By Doctor NATHANAEL HOMES, Teacher of the Church at Mary Staynings, London.

LONDON, Printed by Thomas Roycroft, and are to be ſold by William Raybould, at the Unicorne, neer the little North doore in Pauls Church-Yard, 1650.

To the Right honourable, Thomas Foote, Lord Maior of LONDON, the right worſhip­full the Aldermen; together with the Worſhipfull Company of the Grocers of the ſayd City.

Right Honourable, and highly Reſpected;

ACcording to your deſires, I have Printed this Sermon; which for your deſert (much obliging me) I preſent to you, as in ſpeciall yours. Not to be accepted by all men, is common to al. If ſome diſlike, my comfort and recompence is, all do not; you are witneſſes. If others be diſpleaſed with what is common to man (〈…〉〈 in non-Latin alphabet 〉. *) they forget they are men. If with the ſubſtance and its relation to the ſolemnity; they may review, and remember,And the Prophetin a paſſion (ſay the Learned) ſpake in­congruous Hebrew. Rom. 〈◊〉. I ſpeak againſt ſinne, not men; I advance in my judgment and conſcience (which they ſo plead) the very truth of God: And REGARDED THAT DAY TO THE LORD, as they obſerving it not, ſay, To the Lord they regarded it not. And of common equity they owe me this freedom, that I may be as zealous for mine own Nation, as they are for another. They have their liberty in what is eſſentiall to it (if they pleaſe ſo to keep it) without coſt or labour. Wee purchaſe ours (next under God, ſought by prayer) at a great rate in neceſſi­tated warrs. We are not willing to diſturb their injoyment, whiles quietly they aquieſce there. If they doe ours, whence theirs doth ſpring, they wrong themſelves, as wel as us. 'Twere happy ſo as to end theſe dividings, if we did enquire into their cauſes. Whether they be not inſufficient, and rather to be removed from our mindes then our mindes to bee moved by them? As whether it be not want of practiſe of what wee profeſſe; Viz. to be Saints, and love Saints, becauſe we be ſuch, and they be ſuch? Or whe­ther it be not a ſuppoſed ty to a part of an obligation, that is now non-ens; or to us impoſſible which is much at one (voluntas non fertur ad impoſſibilia?) The remainder: ACCORDING TO THE WORD OF GOD (put firſt, as the Baſis of all) we may ſtill endevour to the utmoſt, and welcome. Or whether it be not an un­willingneſſe to promiſe what all Chriſtians do, and would in foreine Nations of Turks, Papiſts, &c. to ſubmitt quietly to the preſent ci­vill Government? Or whether it be not an hoped content in deſired future Governours and Government (of which we have no good experience) rather then in the preſent; preſerved and approved of God by the teſtimony of many glorious wonders? Or whether it be not ſuch an Intereſt of ſome men as is inconſiſtent with the Go­vernment of the State, and is a Partition Wall between Chriſtian Brethren? Or it be not a great miſtake; ſuppoſing a violence hin­dering ſome Members going to ſit in Councill ſhould null the ſeſ­ſion of the reſt that are the quorum, contrary to the courſe of all inferiour Courts? Or laſtly, it be not our Non-conſideration of the Propheſies and Promiſes of the great change of things God is now about to make in our times, and downward, to the advance­ment of Chriſts Intereſt and Kingdome, whiles we expect things to be as they were? Put in vaine; as this inſuing Treatiſe hints; and may perhaps be ſeconded in other larger Treatiſes, if God permit. The meane whiles, be pleaſed to weigh this well; and the Lord bleſſe it to your Honour, and Worſhips, and to all candid Men, who had never ſeen it but for your ſakes, whoſe humble Servant in Chriſt Je­ſus, is,

Nath: Homes.
Pſalm. 149. the laſt Verſe, the later part of the Verſe.

This honour have all his Saints. Praiſe yee the Lord.

Neerer the Hebrew, thus: This comely honour to, or for all his gracious holy ones, HAL­LELU-JAH.

THIS day, and this Text (I truſt) are well met: They both intend praiſe. They both reciprocally congratulate one another in that thing: The day (I doubt not) welcomes the Text, and the Text will, ſurely, ſerve the day, in ſeverall weighty conſiderations. You ſee 'tis in one of the Pſalmes, called in Hebrew〈…〉〈 in non-Latin alphabet 〉Tehillim, PRAYSES. Of which, this is a ſinguler one. The firſt word it ſpeakes, is, Praiſe yee the Lord; and the laſt breath it breaths is, Praiſe yee the Lord: Both, both the firſt and the laſt is in the Hebrew, HALLELU-JAH. Juſt the praiſefull language of Gods holy people, throughout the Revelation, Viz. HALLELU-JAH, HALLE­LU-JAH, &c. and relating to OUR times, and downe­ward to Chriſts reſtoring all things. Act. 1.6. Act. 3.21.For then are Gods words fulfilled, when they appeare in deeds. THEN is fulfilled the Propheticall part of this Pſalme; namely, That God will beautifie the meeke,〈…〉〈 in non-Latin alphabet 〉with ſafety as well as Salvation (Verſ. 4.) and will give a ſpeciall honour to all his Saints, or holy ones (Verſe of the Text) WHEN (Verſ. 6.) he puts the2 high praiſes of God in their mouth, or deeper〈…〉〈 in non-Latin alphabet 〉in their throats, whiles a TWO-EDGED SWORD is in their HAND, to execute (Verſ. 7.) vengeance on (the Hea­then ſayes your Tranſlation) the Nations, ſaith the Hebrew,〈…〉〈 in non-Latin alphabet 〉be they what peoples they will be, that hate the Saints, as it follows (Verſ. 7.) and to execute puniſhments,〈…〉〈 in non-Latin alphabet 〉on the PEOPLES (in the Plurall Number) and (Verſ. 8.) to binde their Kings with Chaines, and the Prin­ces with Fetters of Iron, and to execute the judgement that is writ­ten. THEN I ſay, ſo much of the propheticall part of this Pſalme is fulfilled, as much as that is done; be it now much, or more hereafter; and therefore now to praiſe with the Holy ones in the Revelation, ſaying, HALLELU-JAH. For into thoſe times we are thus farr run, as to be at leaſt under the ſixth Seale, ſixth Trumpet of that Seale, and under the end of the fourth Vial of that Trumpet, if not further; namely under the beginning of the fifth Vial. For according to Revel. Chap. 16. Verſ. 8, 9, 10, 11. A Vial hath been poured out upon the Sun; that is, Sore afflictions of Warr, &c. upon the moſt ſplendid body (for Goſpell light) of the Chriſtian World, as Low-coun­treys, Germany, England, Wales, Ireland; and ſince that, power hath been given to this Sun, to ſcorch men; that is, To afflict them ſorely, that poured the Vial of wrath upon this Sun, till, in ſtead of repentance for afflicting the Sun, they blaſpheme. And moreover there hath been ſome droppings of the fifth Viall upon the Throne of the Beaſt, Turke and Pope (for they are in many reſpects one, as wee have elſewhere demonſtrated, though different parts of the whole, the Pope being the Ori­ginall head, from whom the Turke as a maſter limbe, derived, partly his blood, partly his Religion, and partly his Territories, pulling three hornes from the ten) I ſay upon the Throne of the Beaſt, in Candia, Brazil, Portugal, Spaine, France, &c. For the throne of the Beaſt here (which few obſerve) doth not3 ſignifie the individuall City and place where the Beaſt ſits, ei­ther in materiall, or ſpirituall Babylon; for preſently tis ex­pounded to be his Kingdome, and was onely filled with dark­neſſe, not with utter ruine. The ruine of the great City Ba­bylon is not till the ſeventh Viall (Verſ. 19.) For this the people of that time are typified and propeſied to praiſe with Hallehu-jah; for incontinently and continuedly the judgement of the Beaſt is threatned (Chap. 17.) deſcribed (Chap. 18.) and executed (Verſ. 19.) where in the Preface you have five times over Hallelu-jah: And here the people are commanded to praiſe with Hallelu-jah. Which Hallelu-jah is two diſtinct words, ſignifying, Praiſe yee JAH, which JAH is an uſuall Hebrew contract of JEHOVAH, who is the Objectum quod, the HE, or perſon that is to be praiſed; namely, the Great God; according to which name of Jehovah, hee moſt makes himſelf known, and moſt loves to be owned in working wonders of deliverance, which are the Signal of Jehovah. Ex. 6.2 &c. I am Jehovah (ſo in Heb.) I appeared to Abraham, Iſaac, and Jacob by the name of God Almighty, but by the name Jehovah was I not known unto them; wherfore ſay unto the children of Iſrael, I am Jehovah (ſo in the Hebrew) and I will bring you out from un­der the burdens of the Aegyptians, &c. A wonderfull undertak­ing, in the condition the Iſraelites were now in. But this is the deſigne, to interpret and demonſtrate God as a Jehovah. For it ſignifies God moſt true, powerfull, and faithfull, in being, ſaying, and doing: The which is ſealed to be ſo when God workes exployts of Victory for the delivery of his peo­ple, which is made more plaine by that, Exod. 3.14. And God ſayd unto Moſes, I am that I am; and he ſayd, Thou ſhalt ſay unto the children of Iſrael, I AM hath ſent me unto you (be­ing an alluſion and derivation of the name Jehovah) to aſ­ſure you he will do this ſtrange thing of delivering you out of Egypt, how unlikely ſoever it ſeemes, as is the effect of the Chapter following.


But who muſt praiſe; according to the ſhrill emphaſis on YEE, Praiſe YEE the Lord? The Subjectum (as I may ſay) qui, Viz. They that muſt praiſe, are thoſe to whom this Yee relates, named afore in the Pſalme under ſeverall titles. Who in the generall are expreſt by HIS, that is, Such as are Gods owne, godly perſons, Gods peculiar: Others cannot if they will, or will not if they can. In particular, in the fourth Verſe, they are called His people; in the Text, his Saints, or Ho'y ones: both materially are the ſame. All his people are Saints, and all his Saints are his people: But formally and preciſely, they are two diſtinct notions, full of ſenſe and em­phaſis, to the intent of the propheſie of this Pſalme, and to the event of that propheſie as it now appeares begun to be fulfilled. Saints preciſely taken, is their ſpirituall notion, an­tethetically diſtinguiſhing them from Nations and Peoples, on whom theſe Saints muſt execute vengeance and puniſhment, Verſ. 17. And people as preciſely diſtinguiſhed, is their civill notion putting them in full contra-diſtinction, and flat op­poſition over againſt Kings and Nobles, who are to be bound and fettered by this holy people, as people, Verſ. 8. For though we inſiſt not upon the ſuppoſition of ſome, that this Pſalme was penned whiles the Jewes were in ſome Captivity, or bondage, into which condition they were once and againe precipitated by the ill rule of their Kings; this is cleere in the Pſalme, that they are here propheſied and preſcribed to be joyfull in God their King, Verſ. 2. (a Monarch that never degenerates) and in ſtead of being bound to Kings and No­bles, and be judged by them, to binde Kings with chaines, and Nobles with Fetters of Iron, and execute judgement on them, Verſ. 8.

But for what muſt they praiſe? Anſw. The Objectum quo. the thing, in, by, and for which, they ſhall praiſe in the ge­nerall matter, is, Honour: In the ſpecificating formes (ex­preſſed5 with great emphaſis) is Such Honour; namely, That the Holy people of the Lord ſhall execute vengeance upon all Nations, and peoples that are Enemies to them, as ſuch, and binde their Kings and Nobles, though never ſo much cry­ed up by thoſe peoples and Nations. For thoſe Princes and Peoples, Nobles and Nations, ſhall fall together before the holy people, who ſhall execute upon them the judgement THAT IS WRITTEN; that is, Written in the Propheſies of the Old Teſtament; as Deut. 7.1, 2. Dan. 7.26, 27. And this Honour is〈…〉〈 in non-Latin alphabet 〉to and for all his Saints ſucceſſive­ly, mediately or immediately, one way or another, having an hand in that ſubduing of Kings and Peoples, &c. Either by Authority of Councils, or power of Armies, or proviſions for both, or prayers for all. For this ſubduing is not here meant to be meerely ſpirituall, but mainely corporall. For firſt, if thoſe Kings, Nobles, and Nations, be unconvinced ſpiritually, then they are not ſubdued, or overcome, but doe overcome, and with contempt of the Holy people. If they be ſo convinced, then they are of the Freedome, and partake of the Honour of the Holy people, to binde and puniſh the Kings, Nobles, and Nations, that are obſtinate. Secondly, Tis not ſayd, a Two-edged Sword in their MOUTH, as to ſignifie the Sword of the ſpirit; but tis ſayd, A two-edged ſword in their HAND. Thirdly, Nor is it ſayd onely, A two-edged ſword in their hand, but alſo tis intimated that they have Chaines, yea Fetters of Iron in their hands, wherewith to binde, &c. Fourthly, That that is ſayd to be in their Mouth, is the exaltations of God (as tis in the Hebrew) that is, The Word, and prayer, and prayſes, &c. Whereby they ſpiri­tually extoll God, and labour to convince and convert the oppoſite peoples, and Princes, who ſtanding out, the ſword, and Fetters, and chaines, muſt take place. For though in acu­rate conſideration, Promotio adjumenti, the preciſe immediate6 meanes to ſet up the Kingdome of Chriſt, be ſpirituall; yet Remotio impedimenti, the removall of impediments, the over­throw of the obſtinate enemies that deſpiſe the Word, muſt be by the Sword. And in this alſo the ſpirituall meanes, me­diately muſt have an hand; teaching and incouraging the Conquerours to their duty. Of which the Text is not ſi­lent, whiles it puts the Sword into the hands of an holy peo­ple,2 Cor. 13. . that can doe nothing againſt the Word, but for the Word. Fifthly, To be converted or convinced by ſpirituall meanes to comply with the Holy people, is not a judgement, puniſh­ment, or vengeance, according to the language of the Text; but an high mercy. Sixthly, Add to all, that God hath al­ready, not onely of late, but anciently fulfilled this Text literally, to make his Holy people ſubdue Kings, Nobles, and Nations; 1 Chron. 16.21. Pſal. 105. with many inſtances in the Old Teſtament; and promiſes, yea Propheſies, hee will doe likewiſe for future; of which the Revelation is full, as we ſhall hint by and by.

From all, with all care, thus explained, this Doctrinall ob­ſervation naturally ſprings up.

Doct. The Lord Jehovah performing his promiſe of honouring his Holy people to be inſtrumentall in the overthrow of Kings, No­bles, and Nations, their enemies; commands thoſe his holy people reciprocally to praiſe him. For illation and inference, tis ſo ee­ven to the Text, that he that ſees the one, ſees the other. And agreeably to the Text, the Doctrine ſounds of a holy people armed, as well as the Text. For confirmation, you cannot but ſee by this time that the Doctrine is the abſolute quinteſſence of the Text, and the inmoſt minde of the ve­ry ſoule thereof; and that the Pſalme it ſelfe, if looked on but Narratively is in the head and heel thereof, the Saints duty of praiſe; and in the middle, the heart and liver that mini­ſter good blood and life ſpirits, to nouriſh that praiſe, is,7 The dignities of victories, and vengeance and judgements of e­quity on oppoſing princes and peoples, that the Saints ſhall attain unto. But if this Pſalme be looked upon prophetically, ac­cording to the proper nature, idiom, and very minde there­of, we ſhall finde it to have a long proſpect; terminated with nothing but the full ſalvation and ſettlement of Jews and Gentiles, into a moſt glorious Church. So that if in part it be fulfilled in any eminent atchievements afore that, they are but types, one greater then another, of ſome grea­teſt thing to come at laſt. They are but as panelia, ſeverall Images of the Sun, formed in the upper elements, the wea­ker or dimmer next us, whereby we look to the next which is brighter, and ſo at laſt to the Sun it ſelfe. They are but ſeverall marches of the Holy Army of the Lord of Hoſts; ſe­verall Forlorne Hopes, and Parties, ſkirmiſhing and conquer­ing, before the whole Field be won in a ſet Battalio.

Therefore Iſrael, new delivered from Pharaoh in AEgypt; now marching in the Wilderneſſe towards Canaan, praying and fighting againſt Amaleck (aſſaulting them) utterly o­verthrowing Amaleck in a pitcht Battell (Exod. 17.) 'tis written in tables (Exod. 20.) I am the Lord thy God that brought thee out of the Land of AEgipt; which they carried with them as their Motto in a Standard, to preſignifie to them, what God would in future do for them, and by them, againſt the Kings and Nations, in their way towards, and in Canaan; and therefore they ſhould obey his Commandements. Ac­cordingly God againe appearing for them, inabling them to conquer ſeverall Kings and their Nations, as they marched on towards Canaan; to wit, Sihon King of the Amorites, and Og the King of Baſhan (Numb. 21.) as after, the Kings and Nations in Canaan (as we have it in the Book of Joſhuah) 'tis put upon record, and turned into a Divine Act, or Law (ſtill in force, unrepealed, Pſalm. 136.) to command all8 Saints in the preſent Tenſe, in their ſeverall generations, then in preſent being, three times together in the beginning of that Pſalme, Hodu, Hodu, Hodu, that is, O now give thanks, O now give thanks, O now give thanks unto the Lord, &c. deſcanting the wherefore, the cauſes, Viz. the Victories aforeſayd, in parts; to wit, Verſ. 18. &c. O give thanks to him which ſmote great Kings, for his mercy endures for ever: And ſlew famous Kings, for his mercy endures for ever (which conveniently compre­hend the Kings in Canaan, having ſpoken of the overthrow of Pharaoh King of AEgypt afore, Verſ. 15. And then nameth the Kings whom Iſrael overthrew afore they came into Ca­naan) He ſlew Sihon the King of the Amorites, for his mercy en­dureth for ever; And Og the King of Baſhan, for his mercy en­dures for ever. And gave their Land for an heritage, for his mer­cy endureth for ever. Even an heritage to Iſrael, for his mercy endures for ever. Who remembred us in our Low eſtate, for his mercy endures for ever. And hath Redeemed us from our Enemies, for his mercy endures for ever. As if the Pſalmiſt ſhould ſay, Theſe performances are pledges that Gods mercy endureth for ever, to make his people doe the like exploytes in future Ages. Which very thing of the Iſraelites Conqueſts, unto the at­taining of Canaan, the Apoſtle extends (as the true intent thereof) downe to all Ages, till the Saints, or Holy people at­taine the Great reſt of all; Epiſtle to the Hebrewes, Chap. 4. Verſ. 4, 5, 6, 7, 8, 9. Where evidently, the Apoſtles deſigne is to prove, that to that day, wherein he wrote to the He­brewes, there remained yet a Reſt for them, &c. that were the people of God. How doth the Apoſtle prove it? With what premiſes? Marke, he layes downe two: Firſt, be­cauſe God inſtituted a reſt for his people from the creation; But that was but weekly, Viz. the ſeventh day: Verſ. 4. For hee ſpake in a certaine place of the ſeventh day on this wiſe, and God did reſt the ſeventh day from all his workes. Secondly, Becauſe9 God did give them a certain reſt in Canaan for ſome hun­dreds of years, by Joſhua, v. 8. by Jeſus, that is, Joſhua; ſo in your margin in your Bibles: But that reſt alſo was but for a time: and ſince all this, God ſpeaks of another reſt, ſaith the Apoſtle, v. 5, 6, 7. namely, by David, in Pſal. 95. that people ſhould not harden their hearts, to hinder them from entering into his reſt. From all which premiſes, the Apoſtle ſolemnly concludes, v. 9. THERE REMAINETH THERE­FORE A REST TO THE PEOPLE OF GOD. As if the Apoſtle ſhould have ſaid (for they that have their eyes open and acute, can make no leſs of it) that the former RESTS, and in particular, that in Ganaan, were but types of a greater Reſt on earth. 〈…〉〈 in non-Latin alphabet 〉For the Apoſtle cannot mean by Reſt or SABBA­TISM (as he calls it in the Greek) the ſtate of ſupernal glory, as we have demonſtrated in another Treatiſe; but (to adde one word now) he calling this Reſt THE WORLD TO COME, names it in the Greek with great emphaſis,**Heb. 2.5〈…〉〈 in non-Latin alphabet 〉 That INHABITED WORLD that is to come. (I ſpeak ſhort in this, becauſe I have been large in another Treatiſe, which I hope the world ſhall ſee ere long.) And this name of the world, when the Apoſtle ſpeaks of the world to come, is the name uſed to ſignifie the world when 'tis ſaid all the world was to be taxed, Luk. 2.1. 〈…〉〈 in non-Latin alphabet 〉So that 'tis the ſame world wherein the holy people ſhall have a better reſt then ever they had; onely 'tis, ſaith the Apoſtle, a world to come; as if the world did newly begin, by the deſtruction of the old world of all the obſtinate enemies againſt the Saints, which the holy people ſhall ſubdue or deſtroy: juſt as we ſay the old world afore the Flood. And Melchizedek (that is,H. b. 7.3. Son the ſon of Noah) is ſaid to be without beginning of days and end of life, becauſe he lived many yeers in both worlds, that is, in the old before the ſlood, and in the new after the flood. If we cannot yet ſee (and that were ſtrange if we cannot) that every great deliverance of10 the Holy people is a type of a future greater; and in particu­lar, that Joſhua and his holy Army were a Type of greater Victories yet to come ſince the Apoſtles, to wit, more gene­ral and effectual; then conſult with Joſh. 1.5. compared with Hebr. 13.5, 6. In that of Ioſhua, the words are to Ioſhua, and in relation to his Wars againſt the Kings and Na­tions of Canaan. There ſhall not any man be able to ſtand before thee, all the days of thy life: as I was with Moſes, ſo will I be with thee. (See how there alſo is an intimation of one mer­cy to be a type and pledge of another. But the laſt words I aim at, viz.) I will not fail thee, nor forſake thee. Theſe laſt words, to confirm the former in the buſineſs of conqueſt in War to and by Ioſhua, are applied, in Heb. 13.5, 6. to all the holy people, in all their wars, and wants, and difficulties what­ſoever, with a non-ſuch or unparallell'd vehemency of ſpeech, in five Negatives, (in the Greek) Let your converſa­tion be without greedineſs after ſilver,〈…〉〈 in non-Latin alphabet 〉. and be content, &c. for he hath ſaid, I will NEVER LEAVE THEE, NOR FORSAKE THEE: ſo that we may boldly ſay, The Lord is my helper, and I will not fear what man ſhall do unto me. Which laſt words, ſound of help in Wars; and oppoſitions of men; as the for­mer, of all other ſupplies. And then preſently gives us an experiment how well God hath dealt with his people of godly converſation in all ages. And then addes a demonſtra­tion of all; namely, becauſe Chriſt is yesterday, and to day, and the ſame for ever; viz. unchangeable, to deal in the ſame gracious way with all his people in all ages. Thus you ſee how in the Old Teſtament former victories and deliverances were types and pledges of future.

The ſame alſo will plainly appear in the New Teſtament, by S. Iohn in the Revelation, the peculiar Prophet and Pro­pheſies for our times; who carries on the meaning of the holy Peoples exploits in the Old Teſtament, in all their warlike11 victories, to be Typical and praemitial, patterns and pledges of future greater things that the holy people ſhall do and attain in our times and downward. For the manner of the Iſraelites lying in Camp in expeditions of War, was, the Ark in the middle; the four and twenty Orders of their Prieſts and Levites round that; and the whole body of the Ar­my round them, in four Brigades, three Tribes to a Brigade or Poſt, towards the four Quarters of heaven. And the firſt Tribe of each Brigade or Squadron, conſiſting (I ſay) of three, did bear the Standard for all three. And the four Standards or Colours of the four Brigades, were, A Lion, an Ox or Calf, the Face of a man, and a Flying eagle (as ap­pears both by Scripture**Ezek. 1.5, 6, 7, 8, 9, &c. Compare M. Mede on Rev. 4. now tran­ſlated in Engliſh., and Jewiſh Antiquities*, which I cannot now ſtay to diſcuſs.) And thus, juſt, doth S. Iohn in the Revelation bring in the holy people in the like poſture, conquering and praiſing, in our times, and downwards. So in Level. 4.8.9, 10. the Throne, anſwerable to the Ark, is in the middle. And the four Beaſts (Greek, Animals) that is, the whole Camp of the holy people, or Hoſt of God, ſignified by four Beaſts or Animals that antiently was in the Iſraelites Standards or Colours, reſt not praiſing, ſaying, Holy, holy, ho­ly Lord God Almighty, which was, and is, and is to come. Mark how the praiſe refers to Gods Power, and holineſs, and un­changeableneſs, to hate the unholy, and ſo from time to time to impower, his holy people to conquer the unholy, their ene­mies. And when the four Animals, the Camp of the people of God, once begin their Anthem in the Chore, then preſently the four and twenty Elders, the Godly Miniſtery ſee cauſe, and ſolemnly ſing or praiſe. And when thoſe Beaſts give glory, and honour, and thanks to him that ſate on the throne, who liveth FOR EVER AND EVER, (obſerve ſtill how Gods power and unchangeableneſs is minded) the four and twenty Elders fall down before him that ſate upon the Throne, and worſhip him that liveth12 for ever, &c. You ſee yet ſtill the praiſe hath a ſpecial eye to Gods power, keeping the throne, and his immutability, living for ever; intimating, God would ſtill be the ſame to his holy people, and more and more to make them ſubdue all their enemies. Which is ſo often repeated, becauſe 'tis the main propoſition of the whole book of the Revelation, and de­ſigne of Chriſt for his people. Revel. 1.5, 6, 7, 8. (Studie it well.) Which, and our particular in hand, is again repre­ſented to us in Rev. 7. where the holy people, the Hoſt of the Lord of Hoſts is muſtered one hundred fourty and four thou­ſand, and Auxiliaries without number, with palms in their hands, (ſignals of Victory) praiſing, ſaying, Salvation to our God who ſits on the Throne, and to the Lamb. And all the Angels ſtood round about the Throne, and about the ELDERS, and the four Beasts, &c. and worſhipped, ſaying, Amen: bleſsing, and glo­ry, and wiſdom, and thankſgiving, and honour, and power, and MIGHT, be unto our God for EVER and EVER. Amers. (Still Gods power and authority is minded.) And in what garb and poſture do theſe praiſe: Anſw. In the foreſaid manner of four Animals, repreſenting the Camp of Gods holy people, with their Miniſters, ſignified in the four and twenty Elders, v. 11.

If you ſay theſe places are dim for the thing urged, and that light that is in them glimmers rather of ſpiritual wars and victories, then corporal; we will give you ſome plainer places, and for the literal ſence of corporal victories as well as ſpiritual. The firſt place ſhall be in the fifth Chapter of the Revelation, conveniently placed between the fourth and ſeventh afore alleadged, the better to expound them. Rev. 5.1. God is brought in on the Throne, ſutable to the Ark in the middle of theamp of Iſrael, and to ſignifie his autho­rity, and power, and preſence with his holy people; and Chriſt at his right hand, to tell us his minde, and to prevail with him13 for our aſſiſtance. For which (typified in the opening of a book) the four Beaſts or Animals, and the four and twenty Elders, (whoſe ſignification you have heard already) fall down in prayer-wiſe, verſ. 8, &c. ſinging a new ſong (that is, for new mercies, as v. 1. before my Text) ſaying, Thou art wor­thy to take the book, and open the ſeals: for thou waſt ſlain, and haſt redcemed us to God by thy blood, &c. (there is our ſpiritual vi­ctories) and haſt made us to our God Kings and Prieſts, and we ſhall reign on the EARTH. On the earth,〈…〉〈 in non-Latin alphabet 〉is more then〈…〉〈 in non-Latin alphabet 〉See alſo the Syr. & A­rai, Bio. Gall. not onely in the earth. The Syrtack and Arabian Tranſlation is over the earth. Here plainly is the holy peoples corporal victories. We will pin this yet faſter with that in Rev. 11.11, &c. The Witneſſes roſe and ſtood on their feet, and great fear fell on them that ſaw them. The ſeventh Angel ſounds, and then the King­doms of THIS WORLD are become the Kingdom of our Lord, and of his Chriſt. And the four and twenty elders praiſed, ſaying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come, that thou haſt taken to thee thy great power, and haſt reigned: and the Nations were ANGRY. All which can­not be compatible and conſiſtent with ſupernal glory, or the ultimate Judgement, but with a ſtate on earth afore. We will trouble you but with the naming of two places more, Rev. 14. verſ. 1. to 9. The Camp of Gods holy people, to the number of one hundred fourty and four thouſand, marked in the forehead (not without alluſion to the ancient marking of ſouldiers**So the Rom. An­tiqu.) and under the notion of four and twenty elders, and the four Animals, ſing a new ſong of praiſe to God for the fall of BABYLON; which cannot poſſibly be meant but of material places and perdition on earth. In the nineteenth Chapter of the Revelation, in the firſt ſix verſes, we have five times HALLELU-JAH, and once PRAISE, to the Lord God omnipotent. By whom? Anſw. By the Hoſt or Camp of the four animals and four and twenty elders, called ſeveral times14 much people. For what? Anſwer, For judging the Whore, and avenging the blood of the Saints on her. How? Anſwer, By caſt­ing the Beaſt and the falſe prophet into the lake of fire; and de­ſtroying their Army by the ſword, ſo that the Fowles were filled with their fleſh.

All which how it can be underſtood of meer Spiritualls, let them deviſe that are contrary minded; for I and others of greater learning cannot. Mede, &c.

I need ſay no more for confirmation of the Doctrine. For Explication, I have already ſomthing anticipated my ſelf afore; viz. That Gods ſpeciall honouring the Saints with victories over their enemies, and the Saints reciprocally ho­nouring God with praiſe for the ſame, relate mainly to our times and downward. For my part, I have delivered to you not any new notion, as new to me, as if formed by late ſuc­ceſſes, but that I have been ſettled in for theſe eight yeares laſt paſt, at leaſt; and did not for bear to give a little notice of it in publique, when there was no great ſafety for one to utter ſuch things. I have for about ſo long foreſeen by the Word of God, that 1650. or thereabouts, would be a time full of great and glorious wonders.

Post Mille & ſexcentos quirquageſimus annus
Omnibus elapſis dignior annus erit.

That which guided me to this expectation, were three places of ſcripture. The firſt Scripture, Dan. 12. Daniel hear­ing of the wonderfull times of Michaels beginning to deliver his people, ver. 1, 2, 3. wherein, after great difficulties, the Saints ſhall begin to be ſo glorious upon the earth, (for that in the ſecond verſe cannot be meant of the laſt general reſur­rection, becauſe it mentions onely the riſing of SOME, & al­ſo of Converting men, the queſtion is put, v. 6. How long ſhould it be to the end of thoſe wonders? The anſwer is, ver. 7. for a time, and times, and half a time; that is, for three ages and an15 half, that is, 100. 200. and 50. in all, 350. Which computed according to the moſt learned, with the time that the Turk became the greateſt peſt and miſery to the Jewes, in or about the year 1300. the end of the reckoning falls upon 1650.

The ſecond Scripture is in the 11. ver. of that 12 of Dan. where Daniel not ſatisfied with the former anſwer, askes a further explanation, ver. 9. The anſwer is given, ver. 11. From the time that the daily ſacrifice ſhall be taken away, there ſhall be one thouſand two hundred and ninety dayes (that is yeares**Ezek. 4.4, 5, 6. where 390 and 40 dayes ſignifie ſo many years. I have ap­pointed thee each day for a year. , as is the common phraſe of the Prophets; otherwiſe no­thing can be made of it, to comfort Daniel, or the people of God, either Iewes or Gentiles.) Now the ceaſing of the Iewiſh daily ſacrifice was accompliſhed with ſo many viſible foot­ſtsps and degrees, and with ſuch eminent note in the moſt famous Hiſtories, as the thing cannot poſſibly be hid from our eyes. Firſt, Upon ſome riſing of the Jewes againſt the Roman Empire, Titus ſon to Veſpatian, Emperour, came and deſtroyed their Temple, about ſeventy yeares after Chriſt, according to Chriſts Propheſie, Matth. 24.1, 2. Then the in daily ſacrifices ceaſed in the Temple: ſo that the Jews, yet zea­lous of their ſacrifices, after that ſacrificed in the City, likely as ner the remaining ruines of the Temple as they could. But upon ſome revolt of the Jewes from the Roman Empire, Adrian the Roman Emperour came in his time, and about the year 134 after Chriſt, demoliſhed the City; whereby the daily ſacrifice was alſo taken away from the City; and by the Jewes was carried away to Mamre, where of old God appeared unto Abraham: There they build an Altar and ſacrifice, and force Merchants alſo to ſacrifice, or elſe inhibited their trade. Which Chriſtian Conſtantine the great, coming to the Empire with conqueſt of his heathen Colleagues, about the year 313, being not able to en­dure16 beat down their Altar, and built there a publique place or Church (as the common phraſe is) for Chriſtians to worſhip God in. Then the Jews, driven to their laſt ſhiſt, return to reedifie Hieruſalem. By this time Inlian is Empe­rour, and had ere long obtained his other name of Apoſtata, for revolting from the Chriſtian Religion, which a while he had profeſſed; who in defiance of Chriſt and the Chri­ſtian religion, encouraged the Jews to rebuild their Temple, &c. But fire and tempeſt from Heaven deſtroying their work, burning their tools, and hurting and terlifying the workmen, the Jewes never ſacrificed more. Now all know, that know any thing of Hiſtory or Chronologie, that Inlian came to be Emperour near about three hundred and ſixty years after Chriſt; and ſoon after, ſo encouraged the Jewes to that their ruine. Adde now three hundred and ſixty to one thouſand two hundred and ninety, and there is made up one thouſand ſix hundred and fifty.

The third Scripture is in Revel. 13.5. To the Beaſt was given to DO and to ACT, (ſo in the Greek. See alſo the Margin of your Bible, and Brightman) I ſay, to DO and ACT, that is, to ſome purpoſe, for fourty two Moneths, (that is, ſolary moneths, thirty dayes to a moneth) that is, one thouſand two hundred and ſixty dayes; for ſo one thouſand two hun­dred and ſixty dayes, and fourty two months, are, and ſo are reckoned as all one, Rivel. 11.2, 3. Which one thou­ſand two hundred and ſixty days, are ſo many yeers, accor­cording to Prophetical manner of ſpeech; as we may ſee by the effects, viz. the woman fleeing into the wilderneſs ſo long, and the Witneſſes propheſying in ſackcloth ſo long, Chap. 11. and Chap. 12. Now the firſt appearance of Antichriſt to be paſt a childe,Vide Eliam Reuſnerum Iſug. Hiſt. in infant. Antich. and to begin to work and act vigorouſly, was about the yeer 390 after Chriſt, wicked Arrianiſm, de­nying the Godhead of Chriſt, then about increaſing, with17 many other ſymptomes of Antichriſt. Adde now 1260 to 390, and thence ariſeth 1650.

If any do object, they do not yet ſee in this year 1650, the events to anſwer to the time: I ſhall onely ſay this, which I did at the beginning, that then about I expected great things. And whether then about, already, hath not been done great things, the binding of a King, and ſome Nobles; the change of Kingdoms into Common-wealths, the beat­ing of Ireland and Scotland over and over; our Fleet, a ter­rour to other Nations, &c. beſides Forrein tranſactions; I leave wiſe men to conſider. And what may be by the end of 1650, who can now foretell? But if no more ſhould come to paſſe, Exactly, within the compaſs of this year 1650, remember theſe three things. Firſt, That the learned Chro­nologers, and Aſtronomers, do know, that by reaſon there is but one day Odds, between the end of one year, and the be­ginning of the next; and that there are certain odde houres every year, beſide the three hundred ſixty and five; that it is a ſmall matter to miſcount a year or two, in Chronologi­call computations. Secondly, That Inlians fact in common account, was ſomething after three hundred and ſixty, viz. in three hundred ſixty and three. And others reckon, that fourty two months, or one thouſand two hundred and ſixty days, did not begin, till〈…〉〈 in non-Latin alphabet 〉2 Theſ. 2.6. ) was removed, about the year 400. Thirdly, That 'tis told us in Daniel, ch. 12. v. 12. That though great things may be done about the year 1650, or a year or two over: Yet the bleſſed time of all on earth, is not till 1335 after the daily ſacrifice; which is fourty five years beyond 1650. Others upon a­nother account, make it about ten yeares ſhorter; viz. the ruine of all the open obſtinate enemies of God, to be down by 1685. Be patient and pious the while: Be ſure to be on Chriſts ſide, and of the Holy People.


You ſee in the Doctrine,Ʋſe. Gods goodneſs; and the Doctrine made good: now let us put it to good Uſe, to move us to praiſe God. Praiſe is a Spirituall duty. Neceſſity may make Carnall men More ſuo, after their faſhion, to pray; but onely ſpirituality, by the Spirit, makes men to praiſe. So far as men by grace are made angelical and ſeraphical, ſo far they are complexioned to praiſe. If we be ſpiritual in truth, if we be Gods holy people indeed, and ſincerity, though never ſo weakly, here is much in this Doctrine, to direct, and erect, and raiſe our ſpirits to praiſe God, like the day, and like our ſelves. For the whole Doctrine is as a Divine Conſtella­tion, a ſpiritual Pleìades, ſtrongly radiated upon by the ſun of the Text and Context: That is, every word in the Do­ctrine, is a ſeveral Star, that hath his ſeveral beams and in­fluences; giving life as well as light, to quicken us in this days deſigne of praiſe. And they are in number ſeven, in na­ture conſiderable.

  • 1 Word is, God commands.
  • 2 His Saints or HOLY PEOPLE;
  • 3 To praiſe;
  • 4 For his performance;
  • 5 According to his promiſe;
  • 6 Of honouring them;
  • 7 With ſuch honour.

And this ſeventh comes ſeaſonably laſt, in the rere, as the entrance to our REST or SABBATISM, as the Apoſtle calls it, Heb. 4.9 .**So the Greek, as we ſhewed afore. Selah ſo oft in the Pſalms, ſignifies to liſt up. .

All theſe, that we may ſing them with SELAH, that is, heighten our ecchoes of praiſe ſutably to the joyful ſound of this day, would be conſidered,

  • 1. Typically (if I may ſo ſpeak;) I mean, in a general RE­PRESENTATION of the ſyſteme and platform of holy praiſe.
  • 19
  • 2. Antitypically, in a ſpeciall anſwetableneſſe of our CONDITION; ſet, tuned, and fitted, to the higheſt KEY of ſuch a Platform.


1. God Commands. And who may more, and better Com­mand then He? He gives all to us, and us to all**1 Pet. 1 4, 5. Gen. 1.1 omnibus p­tentia irreſiſtentiae. ; and hath onely our praiſe for all. He Commands in the Old Creation, and all things obey: What men then,〈…〉〈 in non-Latin alphabet 〉, of the New can diſobey. 'Tis not a Caſe of Conſcience, whether we may praiſe; but Gods Command to Conſcience, In every thing to give thankes, 1 Theſ. 5.18. Intimaring, that in every thing, there is ſomething, that is a juſt reaſon of praiſe. And our righteous Maſter that bids us make Bricks, findes us Straw. No Precept is without a Promiſe. He hath ſaid, he will give, and poure out his ſpirit of grace and prayer into our hearts; that enables us to pray and prayſe, Zech. 12. Rom. 8 Yea, Gods very Command is vigorious, under the Goſpel, 2 Cor. 3. 2. Cor. 4.6. It doth not onely drive, but draw. God will concurre with his own Command, Mat. 28.19. Go, and I am with you, &c. And ſo in other things, as Saints experience can teſtifie; who find that in prayſing, they riſe in prayſe. As Luther ſayd, Prayer is the beſt preparation to prayer. When we are warm in our Spirituall GEERES, we draw ſtrongeſt. Plea­ſure (ſayth the profound Philoſopher) the more 'tis acted, the more 'tis increaſed. Grace is the moſt active created thing under Heaven; and Prayſe in a gratious heart, the moſt ſud­denneſt thing to take fire. If David begin a Pſalm of prayſe in Gammut, he uſually ends in Ela. He mainly thrives in that, and aſcends above himſelf.

2. His Holy-people, or Saints, or Holy-ones. This word is a word Of Diſtinction, Of Obligation, Of Notion, or formal Conſideration.


1. Of Diſtinction. Holy-people are the proper perſons for prayſe. Theſe are the Spirituall Choriſters. The Apoſtle conjoynes theſe, as inſeparable, unthankfull, unholy. There­fore on the contrary,2 Tim. 3.2. theſe are inſeparable; Holy ones, are thankfull ones. The Heathen ſaw ſo much of this, as to ſay, Ingratum dixeris, & omnia diexris: Say a man is unthankful, and ſay he is any thing. 'Tis a paunch of vices. There­fore by the Canon of contraries, Thankfullneſs is compre­henſive of many Vertues. The beſt Spirits, are moſt prayſefull; prayſe being the common work of Angels, Luke 2. and the acclamations of the Seraphims, Iſai. 5. To whoſe pattrn we are to conform, as is hinted to us in the Lords prayer. Mat. 6.10. Thy will be done on earth as tis in Heaven.David the Saint that above all others, hath the ſtile of being a man after Gods own heart, 1 Sam. 13.14. is called the ſweet Pſalmiſt of Iſrael, 2 Sam. 23.1. And was the maine Author of the book of Pſalmes; which in the Hebrew, as we ſayd, are called Prayſes. And therefore men cannot (I ſhould think) refuſe to prayſe out of much Conſcience, but by reaſon of a defect in Conſcience.

  • 1. As if the Conſcience be either a dark Conſcience, which ſeekes light onely of the Hemiſphere of Night-ſtarrs, and of the ſame elevation and magnitude with it ſelf; not of morning-ſtarrs, which promiſe more light in the caſe that is put.
  • 2. Or a made Con­ſcience; not native and genuine, but formed by borrowed debates, agreement, and example of others.
  • 3. Or an en­gaged Conſcience; praiſe not conſiſting with its intereſt and deſigne.
  • 4. Or an ill principled Conſcience;

that diſownes the Commanders as well as the Command of prayſe: and there­fore cannot ſpeak the language of prayſe in Scotiſh, or Iriſh. Surely with much ſorrow we may ſpeak it, that if it be poſſible that ſome Saints cannot ſee the leaſt cauſe to praiſe, in great deliverances, they are Saints under great temptations, and not with a little offence given to the generality of Saints. 21The tongue of a holy man is called his Glory,Pſal. 16.9. becauſe as 'tis the glory of members, ſo more in the mouthes of Saints, and moſt, in the act of prayſe. A Non-prayſing Saint, to or­dinary Divine reaſon, are〈…〉〈 in non-Latin alphabet 〉a contradiction in the adject, whiles ſuch. For Saint, or Holy people, is,

2. A word of Obligation. Saints or Holy-people ſignifies that ſuch are bound over by grace, to the duty of praiſe,Pſal. 30.4. Pſal. 52.9. Pſal. 89.5.132. 9, 16. Pſal. 145.10. Pſal. 33.1. Pſal 118.1, 2, 3. becauſe holy. Therfore the Pſalmiſt oft ſets them this ditty and ſong; Sing unto the Lord, O YE SAINTS OF HIS. Prayſe is good before thy SAINTS. Thy faithfulneſſe ſhall be prayſed in the Congregatìon of SAINTS. Let thy SAINTS ſhout for joy. Saints ſhall ſhout aloud for joy. Thy SAINTS ſhall bleſſe thee. Prayſe is comely for the UPRIGHT. Praiſe the Lord, O YE SERVANTS of the Lord. O give thankes unto the Lord, for he is good: for his mercy endureth for ever. Let ISRAEL now ſay, that his mercy endureth for ever. Let the houſe of AARON now ſay, that his mercy endureth for ever. Let them that FEARE the Lord ſay, that his mercy endureth for ever. If Gods people praiſe, the holy Miniſtry muſt not be divided from them in that duty. Wee heard afore, that when the four Brigades of the Camp of God (in Revel. ) prayſed, the four and twenty El­ders did alſo. Saints have, as more divine reaſon wherefore, ſo more wherewith to prayſe. Holyneſſe implies that Saints are partakers of a holy God, in and through an holy Chriſt, by holy grace; and ſo are partakers of all, and of him that is more then all, Rom. 8.32.1 Cor. 3. the three laſt verſes. So that all, yea all adverſe things, work together for their good, Rom. 8. well therefore might the Apoſtle ſay, 1 Theſſ. 5. In EVERY thing give thankes. But if two Armies meet in the field, upon the Caſe of Nationall wrongs, the wrong­doer refuſeth to make ſatisfaction when deſired; they are both reſolved to try it out by the ſword; to Conquer, or be Conquered, (no middle of participation between:) the22 wronged party is ſet upon by the wrong-doer, once, againe, and a third time; the wronged party ſtill beating them, to at laſt a total rout, and full victory; can any gratious heart chuſe but ſee the the righteous hand of God in this againſt the wrong­doer? Can any Engliſh man, having any true Engliſh blood running in his Veines, chooſe but prayſe God for this delivernnce of the Nation? Surely the caſe thus put truely, as 'twas by the two Armies then reſolved, to win all or looſe all, we muſt either ſay, it was a mercy that Eng­land conquered, or elſe it had been a mercy if Scotland had conquered. And if any were of that monſtrous minde, they might have conſidered, that they might have bequea­thed good will and kindneſs to the Scots at a cheaper rate, then to ſet their own houſes on fire, to roſt their neighbours egges; that is, to looſe the Engliſh nation, to pleaſure the Scotiſh. But of this more anon; though I even faint to think on ſome among us, not the worſt of men; Quibus non ſuaſeris, etiamſi perſuaſeris; who though they are convicted, yet will not be converted in their opinions and judgment touching this thing. Saint, Redeas ad teipſum, return to thy ſelf, and to thy duty. If thou art a Saint, thou haſt all mat­ter, and mercies of prayſe. Yea, all things to thee are mer­cies; upon every thing thou haſt, 'tis written, as upon a de­veut mans houſe in every corner, Ergo landes, therefore praiſe. If Saints have perſonall mercies, none ſo injoys them as he. A Stranger (ſayth Solomon) intermeddles not with his joy. And his name (ſaith S. Iohn) in his white ſtone, none knowes but he. If Oeconomicall mercies; The fire-ſtickes and fuell of comfort is layd cloſer together, to ſet his joy on flame, then others. If Nationall, none ſhares in ſuch mereies, ſo much as the Saints. The preſervation of this nation, is the preſervation of their choyſe delights, namely, piety and liberty; which the Almoſt-Chriſtians and Semi-reli­gious23 ſlaviſh ſpirits deem not. Therefore if ſome mens ſpi­rits be diſcompoſed to prayſe, ſhall the generality of Saints be uncompoſed? If miſcomplexioned mindes, not pri­zing the Donation, prayſe not the Donor, ſhall not the Com­mon Chore of Holy people ſing, and ſay, Hallelujah, prayſed be Iehovah, the Army is ſafe, and the Parliament ſits, our Nation is in peace, this City in proſperity, Religion is preſer­ved, and our Liberty ſecure? Pſal. 107.1, 2. O give thankes unto the Lord, for he is good, for his mercy endureth for ever: Let the redeemed of the Lord ſay ſo, whom he hath REDEEMED from the HAND of the enemy.

The Caſe of Deborahs prayſing, when other Tribes would not.Deborah and her Army of holy people, namely, the Tribes of Ephraim, of Benjamin, of Zebulon, of Naphthali, and Iſſa­char, will fight; and conquering, will praiſe, (Judg. 5.) though the Tribe of Reuben be divided in his ſpirit and pra­ctice, abiding among the ſheepfolds; Gilead is beyond Jordan, Dan is in ſhips, Aſher is on the ſea-ſhore. See, here is wicked tyranni­cal Jabin and Siſera, as bad enemies to Iſrael, as the Iriſh rebels to us; yet the laſt-named Tribes will neither fight nor praiſe. Therefore in this Chapter, where their part ſhould come in, there is (as we ſay in Muſick) a Large-Reſt: They ſing not; keep not tune nor time. Yea, their part is ſmeared with a blot upon record, by God himſelf, to diſgrace their evil deed to this day. The Caſe of David, mourning over that Victory of which o­thers were glad.

But there is a greater wonder then this, of David, 2 Sam. 18, &c. that when the danger was neer, even in the bowels of the Kingdom of David, and the foundation of the Inſur­rection was laid in the hearts of the moſt of his own Subjects, headed by his own leud ſon, likely to pull the Crown from his fathers head, who now with his petty Army is fain to flee from his own Throne; yet upon the obtaining of a glo­rious Victory againſt that Arch-rebel and Rebellion, David is ſo far diſtempered in ſpirit, that he mourns over the matter24 and means of his deliverance; and, not unlike ſome others, would comply**See 2 Sam. 19.2. (as the manner is) with a King or at leaſt frown upon them that wrought the deliverance. But Joab and his Army were glad; as they had good cauſe. You will ſay, Can ye blame David? Abſalom, that was ſlain, was his ſon. And ſome of Davids BRETHREN fell in Battel with him. Was he? The Rebellion was the more horrid, the danger far the greater, if Abſalom had prevailed: and there­fore the merciful deliverance was of the ſame ſize; and ſhould have been the meaſure of Davids joy. And to our buſineſs, the Objection is our advantage. Abſalom was his ſon, and that was neerer kin to David, then any King to us. And they that were beaten in Battel, were Brethren; and therefore neerer allied to David Joab, and to the conquering army, in Notion and Nation, in form of Worſhip, union of Policy, Blood, Territories, and Temple, then the Scots are to us: yet for all this, 'twas Davids failing, his great fail­ing, to mourn over Abſaloms death,See D. Har. in Abſal. funeral. and his armies downfal .. So learned and godly Divines urge the ſtory, for the proof of Saints weakneſſes: and unto that form and ſhape the di­vine ſtory moſt emphatically limbs it out to the life. And Joabs wiſe carriage on the contrary part (Chap. 19.) is as ſingularly pourtrayed, his honour emblazoned, and he com­mendatorily deſcribed, for rounding the King to purpoſe for his indiſcretion. 2 Sam. 19.5, &c.Thou haſt (ſaith Ioab to David) ſhamed the faces of all thy ſervants this day, which this day have ſaved thy LIFE, and the lives of thy ſons, and of thy daughters, and the lives of thy wives, &c. in that thou LOVES thine ENE­NIES, and HATEST thy FRIENDS: for thou hast decla­red this day, that thou regardeſt neither Princes, nor ſervants: for this day I perceive that if. Abſalom had lived, and all we had died this day, then it bad pleaſed thee well. Now therefore ariſe go forth, and ſpeak comfortably (Heb. to the heart) to thy ſervants, &c. 25(A notable ſpeech, and looks keenly, with a piercing eye, on ſome that now mourn for our Victory, and worſe then Da­vid, who did it in his private chamber, but they in their publike prayers.) With thisouzing, home, and juſt Ora­tion, David is convinced of his folly: he ariſeth, yea, and goes and ſits in the gate; to incourage and comfort the people, for winning that victory. Now therefore, was it not well done of Joab, and his Army, to rejoyce in the victory; though the King was the head and chiefe of them, that would have turned it into a day of mourning? But is there no regard to be had, to the ſlaughter of Brethren, and ſhed­ding of blood; for which Iſrael mourned in the Caſe of Benjamin, Judg. 21? Marke it, once for all, we rejoyce not at all, in the ſhedding of blood, preciſely conſidered as ſhed­ding of blood; much leſs in the ſhedding of the blood of Brethren. But that the wronged Engliſh party, (as the ſe­veral Declarations of the Parliament have demonſtrated) do rather Conquer, then are Conquered; therein we juſtly rejoyce, and praiſe God for it, though (becauſe it could not be avoided) it coſt blood, and the blood of Brethren;Benjamins Caſe diſ­cuſſed, touching the Iſrae­lites mour­ning after their over­throw. So in Ham­ilions in­vaſion, and in the relations of it in print, and from other good teſti­monies to the Au­thor. as in the Caſe of Abſalom.

For the Caſe of Benjamin; we will refer our Caſe to that, to be tryed. It ſures to our condition, and is exceeding much for us. The ſtory is in the 19, 20, 21, Chapters of Judges, I need not relate it but onely apply it. The cauſe of the other Tribes of Iſrael warring againſt that of Benjamin, was far leſs then ours againſt the Scots. Ours was, their pub-like invaſion of our Country, with a mighty Army; (by authority of the Parliament of Scotland) waſting a part of our Nation; killing ſome of our men, occaſioning the death of others; taking away our children captives, making their parents to redeem their own children with money, and ſome more then once; undoing many families with in­tolerable26 taxes; plundering men of their goods, and cat­tle; calling our land Scotland, as they further invaded us; threatning death to them that contradicted them therein. And ſince that, they have proclaimed a King, over this Nation of England, contrary to the Declaration of our Parliament. And for all this, have refuſed to give in any ſatiſ­faction. But the cauſe of the Iſraelites war againſt Benjamin, was but perſonal, ſome vile fellowes of Gibea raviſhing the Levites Concubine to death; that town and the reſt of the Tribe of Benjamin refuſing to give ſatisfaction, in delive­ring up the malefactors, though Iſrael were warned, and woed thereunto; that ſo guilt might not lie upon the land. Yet for this cauſe, (inferior to ours) the Iſraelites make warre upon the Benjamites; farre nearer brethren to them, then the Scots to us. Therefore thus farre, no cauſe of ſor­row to Iſrael, or us; a good cauſe, is no cauſe of ſorrow. In proſecution whereof, Iſrael asked counſel of God, ſeve­ral times (as did we): they were bid by Oracle ſeveral times to go, as we were by many clear impreſsions upon our Spirits, upon ſolemn daies of Humiliation,So it was impreſſed upon the hearts of the Army, and of the Churches in Lon­don; as they gave in their accounts, after the dayes of Humilia­tion. kept for that end, to know the minde of God. So that nor yet, was there any cauſe of ſorrow, to us or them. The ultimate event of the totall overthrow of the Army of the Benjamites, ſealed it to the Iſraelites, that God was with them; as the ſame ſeal was given to us, in the totall rout of the Scotiſh Army. And in this alſo, preciſely conſidered, as Gods anſwer of prayer, his performance of his own Counſel, the manifeſtation of his pre­ſence with the innocent, with puniſhment upon the wrong-doer; there is found no cauſe of ſorrow for either of us. But in the middle tranſactions did Iſrael fall in battle twice (for ſome ſecret ſin, as they did at Ai) we (ever bleſſed be Jehovah) fell not at all before the Scots. Therefore the Iſraelites might well mourn more, and have leſs cauſe of rejoycing then23 we. But mark by the way, for all the Notion of Brethren, the Benjamites mourn not for the fall of the Iſraelites that we read of. 'Tis juſt as if now, the contrary minded among us, ſhould mourn for the overthrow of the Scots, becauſe (as they cry) they are their Brethren: but they never mourn for them few that were killed of us, or for our diſtreſſes by weather, or want of proviſion, for the whole army, or for the diſtreſſes and wounds of many of us; as if we were not Brethren to them. Benjamin will not mourn for Iſrael, though in two battles they kill of Iſrael fourty thouſand men. Judg. 20.If Iſrael will, they may at laſt mourn gratis, for Benjamin, and the mean while for themſelves, for their twice falling before Benjamin, Benjamin regards it not: whence I ob­ſerve, that if the Iſraelites had conquered the Benjamites at thoſe times, the Iſraelites would have ſaved their mourning, and would have been glad of conqueſt: For they are in the caſe, immediate contraries. 'Tis true, that afterwards that the moſt part of the Tribe of Benjamin were cut off, and the whole Tribe even extinct, the Iſraelites mourn. But the formal conſideration, and preciſe reaſon would be weighed, and heeded; eſpecially by men, that moſt pretend to moſt reaſon. The Iſraelites cannot mourn for ſtanding up for a moſt righteous cauſe; nor for Conquering the Benjamites; to which God encouraged them by three ſeverall anſwers, bidding them go. What then? 'Tis upon another account.

  • 1. A Tribe was cut off. The diſtinction of Tribes being then much preſerved, to diſtinguiſh the comming of the Meſſias of the Tribe of Judah, as was fore-propheſied. Now this conſideration of Tribes, contributs nothing to our caſe, to cauſe us to mourn, or hinder our joy for our victory over the Socts.
  • 2. And mainly, the Iſraelites mourned for their Raſh COVENANT. Which they choſeing rather, to break then keep, they were pacified
    Judg. 21.

But the Iſrael­ites28 were ſo farre from mourning, for the ſlaughter of the Benjamites, that now after all, they ſend twelve thouſand men againſt Iabeſh-Gilead to deſtroy it, and in it all, both man and woman, that had layn with man, for that they came not up to help them to conquer Benjamin**Judg. 21.. If poſſi­bly men may be convinced, this would, if weighed, con­convince them.

Obj. But there was no ſolemn thanker for theſe victories againſt Brethren. Anſwer, Thoſe that make this Objection, can tell us if they pleaſe, that extraordinary duties, and daies, as of Faſting and Feaſting, or Praying and Praiſing, are to be taken up by the people of God, erenatâ, occaſio­nally, as ſome extraordinary cauſe is offered by divine Providence. So that we are not tyed to rules or example, when to ſet ſuch times apart, but as God acts for, and makes impreſſions upon, the hearts of his people. But if this an­ſwer will not ſerve their turnes, we adde; that though David blubbred for the overthrow of Abſalom, as we heard afore. 2 Sam. 18. yet after, he was not onely Convinced, Chap. 19. as hath been declared, but in the 22 Chap. hath a ſo­lemn pſalm of praiſe, for his deliverance from all his enemies; (in which Abſalom muſt needs be included) from the firſt oppoſition of Saul, down to that day, as the Title of the Pſalm (Canonical Scripture as well as the reſt) hath it. And is twice upon record, v. z. there, and the 18. Pſalm. left for all Iſrael to ſing, and praiſe God.

But to leave diſputes, the truth is, the greateſt Core and cauſe of non-praiſing God, is, the corruption of mans heart; if the heart be out of tune, it will not praiſe, be the cauſe (almoſt) what it will;1 Theſſ. 5.18. though the Holy people are bound, and obey, In every thing to give thankes; much more in greater mercies. We have a renowned inſtance of both, in Ezra 3. ver. 10. to the end of the Chapter. One could not but29 thinke (had not the event ſhewed the contrary) that all the Iewes would have praiſed God at the laying of the foundati on of their ſecond Temple,The Caſe of the com­pound of ſorrow and joy, at the laying of the foundati­on of the Temple. after their return from the Babylont an Captivitie; and with an heigth of joy, anſwerable to the depth of ſorrow they had been in, for the ruine of the firſt, and their long inſlavement there But lo, in ſtead thereof, a many Mal-contents, howle and mourn, while others joy. A confuſion to be wondred at; which will more appear, and ſerve this day, if we do but ſhew you barely the roots of ten remarkable obſervations, natively growing there; which tranſplanted, by your ſelves into your own hearts, will ſpring up to a great talneſs, by a little meditation. Namely, That the beginnings of reformation, are times of great diſcrimination, of the complexions of mens Spirits. In this Third of Ezra, 10. &c. upon the ſaid occaſion, Iew is diſtinguiſhed from Iew. They are not all of one mind, ſome take content, ſome diſcontent, in, and about the ſame thing. They are all fire-brands, but newly taken out of the fire; ſome flame with joy, but others quencht and hiſſe with teares of ſorrow. In ſuch times of reforming, will ariſe counter-actings, contrary tranſactions. For the ſelf-ſame thing, ſome here ſing and praiſe, others weep with a loud voyce. In the like times, the afflicted endeavour to o're­top, drown, and ſwallow up, the actions of the well-affected, with their peremptory counter-actings; the cryings of the lamenters, almoſt overcome, and confound the ſhoutings of the rejoycers. Of thoſe that are ſo ill-affected there, are Miniſters, and ancient Profeſſors: (Neither learning nor experience, without the help of grace, are able to act graciouſly) and they are the men (chiefly) that conterpoiſe againſt the well-effected, both of Miniſters, and Profeſſors, in the ſolem­nity of that dayes praiſe. For the Text is expreſs; And when the builders layd the foundation of the Temple of the Lord,26 they ſet the PRIESTS in their apparell with Trumpets, and the LEVITES the ſonnes of Aſaph with Cymhals, to PRAISE the LORD, after the ordinance of David, King of Iſrael. And they ſang by courſe, in praiſing and giving thanks unto the Lord, becauſe he IS GOOD: FOR HIS MERCY ENDU­RETH FOR EVER. See with what manner of ſolem­nity, and high obſervation of the day, the Sweetly-compoſed Miniſters and People praiſe God. And obſerve with a judicious eye, what is the matter of their ſong and praiſe; even part of the 136 Pſal. as now further fulfilled, as before it was fulfilled in part, in their deliverance from Egypt, and their Conqueſts in the wilderneſs, &c. and in Canaan; as be­fore we diſputed, touching the typicalneſs of deliverances, and the ſucceſſive performance of promiſes. But how ſtands affected the other Miniſters and ancient Profeſſors? The Text tels you plainly. But MANY of the PREISTS and LEVITES, and chiefe of the FATHERS who were ANCI­ENT MEN, that had ſeen the firſt houſe; when the foundation of this houſe was layd afore their eyes, WEPT WITH A LOUD VOICE. Theſe learned Miniſters and ancient Profeſſors, have alſo ſome ſhew of reaſon for their mourn­ing, ſome ſemblance of affection, and Zeale to the common good; namely, becauſe it did ſeem by the platform layd, their condition as in regard of magnificence, was like to be meaner ſomething, then formerly. This they thought, becauſe they carnally looked upon the outſide of things, and not to what ſpiritual glory God might caſt upon this ſecond (though leſſer) Temple, by ſending the Meſſias to preach in it. This Hag. chap. 2. v. 3. &c. doth intimate. And further, they imprudently judged the utmoſt events of their preſent mer­cies, by the ſmall beginnings of things. Becauſe the foundati­on of their Temple was leſs, therefore they conclude, all things ſhould be, from time to time diminiſhed and leſſened; a27 moſt falſe ground of right judging, and determinations. Theſe Mal-contents doubt not but that preſently and pub­likely they may prudently enough declare their diſcontent up­on the publike and ſolemn day of joy and praiſe. By which diſ­juncture and contrariety of their ſpirits, and manifeſted acts, much people are much amuſed, and amazed. So plainly this text of Ezra: The Prieſts, and Levites, and chief of the fathers (that wept) wept with aloud voice, and many ſhouted aloud for joy; ſo that the people could not diſcern the noiſe of the ſhout of joy, from the noiſe of the weeping of the PEOPLE. But, not­withſtanding all theſe things to impede and prejudice this day of mercy and praiſe at the foundation of the Temple, God reſerves and raiſeth the hearts of a remnant, nay a great party, to praiſe; who are in this 3 of EZra, and Hag. 1.2. encouraged and commended, and the non-praiſers diſ­graced there upon record. We ſee by this, that whiles men are miſtaken in their judgements, and diſtempered in their ſpirits, a great matter will not make them praiſe. But as it runs in the Head we are upon, the duty lies upon the HOLY PEOPLE. Which is not onely a word of diſtinction, and obligation, as we have heard, but,

3. A word of Notion, or Formal conſideration; under which the Saints muſt praiſe: Namely,

1. Spiritually conſidered as Holy. No diſtinction of Sects (as good men are oft reproached;) no variety of judgements in non-Fundamentals; no differences of forms of Diſcipline, that are not oppoſite to the Word of God; no diſcrimina­tions of Presbyteries and Congregations, ſo as they be all Saints, holy perſons, ſhould, much leſs ſhall (for future) come into conſideration, to hinder praiſe. All that are holy, do, muſt, ſhall, and will praiſe God for mercies. All that own Saint­ſhip, muſt own their God, own their mercies; and both in a day of praiſe, leſt they forfeit their recognizance of Saint­ſhip.


2. Civilly conſidered as people; in oppoſite diſtinction to Kings: Monarchie being turned into Democracie; Kingdoms into Commonweals. My heart trembles to think of a popular parity; a levilling Anarchie, to which theſe times, to my terrour, much incline among the multitude Hiſtories, and ancient examples, warn us of ſuch, as an immediate preci­pitation to ruine. But a regular Democracie aſſiſted with an occaſional Aristocracie in Trust, is moſt ſafe; as ſome expe­rience may be ſeen, in SwitZerland, Venice, Low-countries, and New-England; and moſt anciently among the Iews, in the time of the Judges; or ſomething afore, Moſes being but a Prophet to direct what was the minde and Laws of God: and Ioſhua, but their General, in caſe of War, as were after their Iudges. Under which notion onely were Kings choſen, whiles kept to their proper duty. Of degenerated Kings, of which, Iuſtin ſpeaks, Arbitrium principis erat pro Legibus, the Will of the Prince was the Law; Nimrod was the firſt, we read of; whom the Scripture brands with the diſgrace­ful title of a Mighty-Hunter, that is, a Man-Hunter, a Ty­rant, Gen. 10.8. The next were the nine Heathen Kings, Gen. 14. whiles the holy people kept their Government within the bounds of Families, Ibid. in the ſame 14 Chapter of Ge­neſis. And next to them, the Kings of wicked Edom, that is, Eſau, Gen. 36. The Iſraelites, after deſiring of a King, in the time of Samuel the Prophet, God is diſpleaſed at it, (1 Sam. 8.5, 6, 7, 8.) and gave them a king in his wrath**Hoſea, 13.11., who proved a great plague to them, as God fotetold them (1 Sam. 8.) And after, how did moſt of the Kings of Iſrael and Iu­dah prove bad! and ſince Chriſt till now, what hath the ge­nerality of them done for Chriſt? but much againſt Chriſt, and true Chriſtians: yea, and have been the grand oppreſ­ſors of the world, daſhing millions of men to pieces in bloody wars, to ſatiate the thirſt of their own ambition, and33 enlargement of Dominions. No wonder therefore if the world in many ages have declined from Monarchie (as in the time of the Maechabees, and the Romane State) and inclined to a Democracie, as among the Athenians of old, and Helvetians of late, &c. Look narrowly unto it, and we ſhall finde that the loweſt foundation of the Government of England; and ſome monuments of its ſuperſtructure, teſtifie in the behalf of a Democracie amongſt us. What mean elſe, our Iuries in moſt Courts; our determining things by Vote, in other Courts, or aſſemblies of ſuffrage; our Repreſentatives in Parlia­ment; our choice of Burgeſſes of Towns, and Knights of the Shire, to ſit in Parliament; our conſent asked at the Co­ronation of our former Kings, Will you have this man to be your King? our receiving of him, with condition to rule ac­cording to our Laws; our ſwearing him to that; our requiring him to paſs in Parliament all the Laws quas populus eligeret, that ſhould be agreed by our Repreſentatives in Parliament? Yea, before the Conqueſt, our Chronicles make mention of ſeveral Kings depoſed by the people of England, judicially;Stowes Chron. of Archigallo, Merianus, &c. ſome for drunkenneſs, and wickedneſs of life; others for laying too heavie Taxes on the Nation. And there is a Divine reaſon, above all, that Nations ſhould incline to a Democratical Government; becauſe God did not onely create us people, (not Kings) but alſo he hath ſetled his Decree againſt Monarchie, Dan. 2. where the Image of four metals of Mo­narchy ('tis not ſaid of Antichriſt) ſhall be broken to pieces. Three are gone; the Aſſyrio-Chaldean, the Medo-Perſian, and the Grecian; the feet, legs, and toes of Iron and of Clay of the Romane, to be crumbled; and now comes on the tragical ſtage to that end. And all this to be done, to make way for Chriſts viſible kingdom on earth, Dan. 7.14. compared with our Text, and the Revelations thorowout. Monarchie hath been extoll'd by Book-polititians, for Majeſtie, and likeneſs34 to the rule of God: But it hath ſo long degenerated into Ar­rogancie and Tyranny, that it is now diſgracing it ſelf out of the world. Democracie hath been ſometimes deſpiſed, where and while it hath been eclipſed by the ſeeming-ſplendor of Lord-enſnaring and people-vaſſal ging Royalty. But what it wants in Majeſty, is richly made up in true Liberty, and ſecure Safety. The people loving the Governmen of the People (as before deſcribed) love themſelves. But Kings loving themſelves, and their Court-creatures, they drained and ſuck'd out the life, and blood, and ſpirits of the State. The Peoples miſery and poverty (as was their Maxime) was their ſecurity to do what they liſt. The time is now at hand, to dethrone Monarchie, and to raiſe Democracie, accor­ding to our Text of the Honour to be given to the Holy-people, compared with Dan. 7.27. Read it wiſely. The KING­DOM and DOMINION, and the GREATNESSE of the Kingdom UNDER the WHOLE HEAVEN, ſhall be gi­ven to the PEOPLE of the SAINTS. You ſee then, our Text, and that of Daniel, ſpeakes fairely for a Democracie, that is holy; and our Times, begin to ecchoe diſtinctly to it, as we ſhall ſee more after, in the Antitypicall conſideration of the termes of our Doctrine, and Text.

3 Word is, Praiſe ye the Lord; or, as 'tis in the He­brew, HALLELU-JAH, which is (as I may ſay) the Heavenly prick-ſong of the times ſignified in the Revelati­on, to our preſent time, and downward. When had we cauſe more to praiſe Jah or Jehovah, then now? When did he more manifeſt himſelf, as ſuch, then now, by that time we have reckoned up the many things of this daies memorial? And the duty is like the deſert. It doth not onely ſound of what we muſt do, but ſavours of much ſweetneſs in the doing; and ſo a motive as well as a Command to praiſe. For, Praiſe is a preparation to prayer. He that is35 not in tune to pray, let him firſt play the praludium of praiſe, he ſhall ſoon finde his heart, before bed-ridden ſick ſpiritu­ally, to come to his life and ſtrength. So it appeares by Da­vids Pſalmes often. For praiſe is a great heart-melter, a Con­vincer of ſin, in regard of the unkindneſs of it; and ſo an admirer of divine mercy; as Jacob; Lord, I am leſſe then the leaſt of all thy mercies. For, Praiſe is an owning of the returnes of our prayers. We know our prayers againe, when we ſee them acted and effected; and make us Eccho to God acts as David; Away from me ye workers of iniquity, the Lord hath heard me. (Pſal. 6) What ſhall I render to the Lord (Pſal. 116) for all his benefit? Therefore praiſe alſo, is a quieter of diſcontent, a compoſer of our ſpirits, an allayer of the mu­tinies of the affections, Pſal. 73. Pſal. 77. It is the intent and event of Gods deliverances, and the acceptable glorify­ing of him, Pſal. 50. v. 15. v. 23. And tis a great tryer of the actions; that is in judgment and Conſcience well done, for which a Saint can cordially give praiſe. Therefore praiſe we for the thing done; for eyes to ſee cauſe of praiſe; and for hearts willing to give thankes; And whiles we praiſe, we looſe no time to procure at the Throne of Grace. Praiſe is as well a potencie and prevayling to get, as a pledge, we have received. As well a Petition, as an accquittance. So in the ſtory of Iehoſaphat, who whiles he praiſed,2 Chron. 20.22, &c. obtained the victory of an Army of enemies. Therefore doubt not but that this daies praiſe, ſhall have the fruit of Petitions. Therefore to all theſe ſeven, let the foot of the ſong be, Therefore praiſe, therefore praiſe, &c.

4 Word is Performance, Pſal. 136.3, &c. O give thankes unto the Lord of HOSTS, who alone doth GREAT WON­DERS: for his mercy indures for ever, &c. Who remembred us in our LOW ESTATE: for his mercy indureth for ever. And REDEEMED us from our ENEMIES: for his mercy indureth36 for ever. Need I ſpeak to this Text? The day is a plain and compleat commentary.

5 Word is, according to his Promiſe. Not onely great things are done for us, but with the great ſeale of Gods truth; that he heares, when we do pray; and doth as he ſpeaks. So that in what we have heard, and ſeen, and injoy, being the iſſue of promiſes, all is not done, till THIS world be done. Gods Promiſes are of an unknown worth, a rich improvement, and of endleſs incomes of Reverſions. Promiſes are like the ſunne, that caſts its beames at firſt riſing, from Eaſt to Weſt. Yea they are like to fountainous ſtreames, the fur­ther they runne, the more they are augmented, till they disburded themſelves into the Ocean. This is a great myſte­ry. I had the firſt hint of it many yeeres ſince from learn­ed and religious Calvin. Promiſes have never an end of all in them, till Saints attaine the perfect end of all. So that as all the promiſes and performances of the Old Teſtament did firſt devolve themſelves on the great period of Chriſts incarnation; ſo next they reach to, and reſt upon Chriſts exaltation of his Kingdome on earth among his Holy-people, as they are anewly promiſed or commented upon, in the New. Men may not yet ſay of the grand promiſes of the ge­nerall good of the Holy-people, Now ſuch a promiſe is fullfilled, and now ſuch a promiſe is fullfilled; unleſs they mean fullfilled ſo as not yet fully fullfilled. What ever is done, till the full perfection of all things come, is but an Epocha, Intervall, or Stage of the progreſſe of promiſes; and their ſeverall Geſſes. Promiſes in their effectuall movings, are like the movings of the Sea, the latter wave is the greater, and the outwarder circle the wider. We now wonder at the greatneſs of mercies preſent. But he is immenſe that acts. Now, are but dawnings to the ſunne hereafter riſing, 2 Pet. 1.19. The Holy-people are now honoured; But ſhall47 be more, and more; So it followes in the two words be­hinde, namely Honour, and ſuch honour; with addition to ALL his Saints.

6 Word is honour. God will honour them, whom the world all along till now, have moſt vilified. He will make them glorious before men, whom (as Paul faith) men have made the off-ſcowring of all things. Now, it is not onely a matter of conſcience towards God, but of credit among men, to be a Saint. And ſhall not ſuch praiſe? Yea, they muſt, they do, they will. Rev. 5.9, &c, The four Beaſts and the four and twenty Elders fell down before the Lamb, &c. And they ſung a NEW ſong, ſaying, Thou art worthy, &c. for thou waſt ſtain, and haſt redeemed us, &c: out of every nation, and haſt made us un­to our God Kings and Prieſts, and we ſhall REIGN on the EARTH. And I beheld, and heard the voice of many angels round about the throne, and the beaſts, and the elders; and the number of them was ten thouſand times ten thouſand, and thouſands of thouſands, ſaying with a loud voice, Worthy is the Lamb that was ſlain, to receive POWER, and glory, &c. And every CREATURE in heaven, and ON THE EARTH, &c. heard I, ſaying, Bleſsing, honour, glory, and power, &c. Surely, if God will honour his people by glorious performances, they ſhall honour him with praiſe, Pſal. 50. Pſal. 113.

7 And laſt word is, SUCH honour, namely, to ſubdue Kings, and Nobles, and Nations. If (as 'tis twice ſpoken, and almoſt together, Rev. 21. to wit, verſ. 24. and v. 26.) The Kings and Nations ſhall ſo love the light and glory of Ieruſalem, (that is, of the holy people) to WALK in it, and bring their ho­nour and glory to it, well: If not, they all fall before and un­der my Text; The Holy people ſhall execute vengeance upon the Nations, and puniſhments upon the people: To binde their Kings with chains, and their Nobles with fetters of iron: THIS HO­NOUR HAVE ALL HIS SAINTS. And for that,38 the Saints ſhall praiſe, as 'tis in the Text. HALLELU-JAH, Praiſe ye the Lord; as the 19 of Revel ſings concent and conſort to it, Hallelu-Iah, Hallelu-Iah, Hallelu-Iah, Hallelu-Iah, Hallelu-Iah, Praiſe ye the Lord, (ſo often is the repetition in the firſt ſix verſes) becauſe the Lord judgeth the whore, and the beaſt, and the falſe prophet; and kills their army with the edge of the ſword; as is the cloſe of the Chapter. Then ſhall the Saints begin to have a Reſt upon earth, Satan being bound, (Revel. 20.) according to the type of the Iſraelites reſt in Ca­naan, after their ſubduing thoſe Kings and Nations, as we have a clear hint, Heb. 4. touched afore. To this things will come, be ſure of it.

Thus of all the ſeven words of the Doctrine according to the terms of the Text,The Anti­typicall conſiderati­on of the Doctrine and Termes of the Text. conſidered typically: Next, a word of all joyncly, conſidered anti-typically, and I have done.

We do (bleſſed be God) bleſs the Lord this day, with Goſpel-celebrations of ſinging, praying, preaching, praiſing; as the Iews did in this Pſalm, with religious muſick and dan­cings. And why praiſe we? Becauſe on this day, in a moſt eminent manner and meaſure, this text is fulfilled in our cars. Bear witneſs, and wonder. Have not the Holy people had SUCH honour as to binde a King and ſome Nobles, and to execute judge­ment upon them? Have not the Holy people (as this days mercies tell us) taken Nobles priſoners of War (named in our Narrative) and executed vengeance upon the Nations, now of the Scots, as before of the Iriſh and Engliſh enemies to Godlineſs? They all ('tis plain now at laſt) drave on the ſame deſigne, and therefore I juſtly put them together this day; as the ſword of the Lord and of Gideon (bleſſed be Jeho­vah) hath put them together into the ſame mortall incapa­citie to hurt us any more. The meer name Scots, pleads but little perſwaſive Oratorie in mine eares, to put the ge­nerality of them in any higher predicament, then the Engliſh39 or Iriſh enemies afore named. Of theſe we have had ſure intelli­ligence; partly by letters, and partly by them that have ſeen and beard the mannerof theſe things, and partly by the carriage of their commiſſion­miniſters here.The High-landers are Hea­thens. Their Common-people (as they confeſſe) are Vaſſals to their Lords; and we know they are to great vices. The beſt of their Miniſters, for the generality, ſweare at leaſt petty oathes. Their diſcipline of their Stoole of repentance, and their iron hoop (which they call Chriſts yoake) put upon them that will not aſcend that ſtool to a verbal recantation, are but ridicles. Their Claſſes are Claves, keyes to ſhut mens mouthes, that nothing may be debated out of the Scrip­tures beyond their ſtinted common roade. A wofull hin­derance to the increaſe of the light of the Goſpell. I will not trouble my ſelf to ſet forth the treacherous and hypocriticall dealings of their Parliament, with ours, becauſe our Parliament hath limb'd them out to the life, in their ſeveral Declarations, and Editions of the Scotiſh Letters and papers; and our armyes ſwords are now convincing them; whom words would never convince. And theſe things hath God adjourned (enquire the cauſe) un­till now. Whiles the generality of the Parliaments were not Holy people, little was done. Whiles the Army in general was not ſo Holy a people, little was won. And whiles Non-Saints, were the Non-ſuch in places of Truſt, there was little hope of any thing to be done. God, you ſee, reſerved this honour to the generality of the Holy-people in all thoſe rankes. They that have eyes to ſee, let them ſee, leaſt they ſtumble, and tumble, and utterly fall before they open their eyes. For they that uphold the upholders of Antichriſt, are oppoſite to Chriſt, and Chriſtians, and muſt therefore fall. But they that uphold the preſent Kings of the earth, uphold the upholders of Antichriſt (call experience to teſtifie); ther­fore thoſe that uphold ſuch upholders, muſt fall. Call expe­rience againe to teſtifie this. Nor Engliſh, either Biſhops, or Barons, or Bores, that took part with the late king; nor after40 them the Iriſh; nor laſt of all the Scots; and Scotiſh and Scotified adherents do ſtand. From the Declarations, Let­ters, and Sermons, (of this third and laſt party named) partly to be ſeen in print, the late proceedings againſt the King, had their firſt maine riſe. Since they have changed their cauſe, God hath changed their ſucceſſe; but they will not ſee it. Therfore that of Iſai. 26.11. and chap. 10.6. threatens them. Lord, when thy hand is lifted up, they will not ſee; but they ſhall ſee, and be aſhamed, for their envy at the people. I will ſend the rod of anger againſt an hypocriticall nation. The hypocriticall Phariſees are by Chriſt accounted worſe then Publi­cans and Harlots. Lay all together, and the reſult ſoon ap­peares, the more the holy people (in place) increaſe, and the hypocriſie of the enemies break forth, to the prejudice of Chriſts intereſt,Mat. 21.17. the ſooner they fall before the Holy peo­ple. Is it not yet poſſible for men to ſee that all that will not joyne with the Holy people, of the Parliament, Council, Army, Fleet, Magiſtrates and Miniſters, fall under them, and fall a maine?

God ſuffered a long time the World to domineer over the Holy people; But now God no longer truſts his Holy people in the hands of the World, but makes the World to truſt them­ſelves in the hands of the Holy people. And the world work themſelves amaine (if men can ſee) into this condition. If Military men will not manifeſt themſelves meet to guard the peace of the ſtate, Regiments of the Holy people muſt. If the great Dons will not be fit for place of Magistrates, a choice from among the Holy people muſt. If Kings will not rule the Holy people well, the Holy people ſhall rule them well. If the Iriſh Nation murderouſly rebel, and the Scotiſh Nation unrighteouſly invade, neither ſubmitting to Equity, though tendred to them; they fall, they ſurely fall, they fully fall before the authority, power and41 prayers of the holy people of Parliament, Army, magiſtrats, mi­niſters, Churches, and all ſaints. And with great reproach, as well as ruine to them that fall.

In Ireland about Dublin, neere 19000. fall and fly before a­bout 4000. of ours. In England, in the North, neere 31000. Scotts invading us, under Hamilton, fall and fly before about 8000. of ours. In Scotland (as this day remembers) 11000. of ours encounter with 22000. of the Scots (ſome of them­ſelves ſince, confeſſe they were more) and 6000. of ours (thereabout) do the worke to give that numerous Hoſt of Scotts the totall Rout.

Many glorious circumſtances there are, of this laſt over­throw: but becauſe I have been long, and would not pre­vent my reverend Brother that is to follow, I will ſpeake but of one maine one, and that in the way of a caſe of conſcience as the nature of it requires.

The Scottiſh enemie (wee cannot but ſay) merited this their overthrow, by invading us, and that without warning of us,A caſe of Conſcience, whether the over­throw of the Scots be the return of prayers, and decla­ration of Gods mind againſt their un­righteous dealing, or onely a ca­ſual event? refuſing alſo to give us any ſatisfaction; though both theſe were deſired. They uſed the meanes to bring it upon them­ſelves, by ſeverall fierce on-ſets upon us, they ſtrikeing the firſt blow. They yet further purſue and ſeeke after their ruine by a furious march after us netreating, many miles (I name not particulars becauſe ſo excellently ſet down in the Narra­tive before the Act for this dayes praiſe) And laſt of all (we muſt ſay) they prayed for this their ruine implicitly and in­terpretatively as the event proves. For they invoked God in prayer, making therein their appeale to God to determin be­tween them and us; as we did (we confeſſe) make the like appeale to him. Behold then (and lay all together) according to their ſinne fore-going, (in wronging our Nation; accor­ding to their following ohſtinacy in their ſinne, in refuſing to give ſatisfaction; and according to their prayers in the con­cluding,42 that God would take part with the right and oppoſe the wrong doer, hath God dealt with them, and anſwered them, by their ruine. But now ſiince they ſay (in their let­ters from Edenborough Caſtle to our Generall) tis but an event of caſuall happ; no declaration of the mind of God againſt them. But mark now in anſwer to that but theſe 5. things.

Firſt, Their and their partyes (the Scotified in England) o­pinion, of providences following upon prayer, made in rela­tion to thoſe providences. Firſt, when the Scots Kirk party prayed that Hamilton might not proſper (it ſeems now it was only becauſe hee came againſt us not with their conſent, as Leven did this laſt time) and Hamilton did not proſper, they cryed it up mightily, with many iterations that his over­throw was the returne of prayer, and of their prayers; we are ſure it was of ours, who then prayed and were heard; which with other the like inſtances of our praying and Gods an­ſwering (above farr, what human meanes could effect) as in this laſt overthrow of the Scots, makes us with confidence of faith plead divine cuſtome, that providences uſhered in by prayer (pardon the phraſe) are Gods gratious returnes of ſuch prayers. Yea, and we have learned (we truly ſpeak our experience of our ſelvs) that when God doth not anſwer our prayers ſo as we are apt to chooſe, we look upon the inſuing providences of God as a diſtinct returne of our prayers, that then that, and that only and no more, is good for us. Secondly when the Scots immediatly afore their firſt on-ſet upon us a­bout Musſleborough had had a day of prayer; they did ere they cloſe, undertake, as it were, to propheſie (ſo confident were they of the return of their prayers) that their men ſhould go forth and only ſtand ſtill and we ſhould fall before them, and to further encourage them diverſe of their Miniſters came with them to the fight, of which we had moſt certain intelli­gence, by ſpies, or priſoners taken in that fight or otherwiſe. 43Thirdly, when we were another time retreated on this ſide Muſſleborough a party of them comming thither, and finding us gone, they then made great boſt in their prayers and of their prayers that had ſent the Sectaries packing; as our men returning thither upon them neer found them at it: to a great terrour on them to a ſuddaine flight; but could not ſo quick­ly and cleanly carry away al, but that our men knew this paſ­ſage I now mention, and wrote it up to us. Fourthly, when they made their long march after us retreating to Haddinton, and thence to Dunbarre; then in many expreſſions openly to our Scouts as they met, they did infinitly boaſt of their hoped ſucceſſes, as the returne (no doubt) of their prayers: the Kirk party contrary to the opinion of the old ſouldiery Jehu-like putting on to fight, concluding, as they ſayd, that now they had us in a Corniſh pound. And laſt of all let us not forget the voyce of ſom of our neighbours Scottified miniſters at home, which is but the eccho to the Scotts; who upon our retreat to Dunbarr, gave thanks publikly as the return of their pray­ers and the Scots prayers, that our Army was brought to this paſſe of retreate, to that effect or intent. Which will be further expounded by one of the hearers of thoſe morning excerciſes, ſaying to a very godly Freind thus,Lo you now, Mr. you ſee now what it is for your Army to go againſt the prayers of Gods people, you proſpered indeed againſt the enimie at home, and in Ireland becauſe Gods peoples prayers were not againſt you. But in going againſt the Scotts you go againſt Godly mens prayers, and therefore you ſee what it comes to. To that effect hee.

2. This Caſe in the ſubſtance of the Appeale (I intend it and extend it not further as to debauch Perſons or perfor­mances) is the ſame with the caſe of Elijah and Baals Prieſts, appealing to God in a way of Prayer (which uſually was conjoyned with Sacrifice, Luke 1.) The difference only is44 but in the degree of the ſigne of Anſwer; that was a Mira­cle above Nature; and our deliverance was in a marvell many wayes above Nature: (as we ſhall ſee preſently.) Baal Prieſts were convinced, God had determined againſt them: So that we reade not of any apologie they could make for themſelves, when they were put to death for their impoſture, 1. Kings 18. And truely if Heathens had looked on us, and the Scots, thus ſolemnly appealing, and God thus manifeſtly anſwering, and yet we not agreeing, that it was a manifeſt determinati­on of the minde of God: thoſe Heathens doubtleſſe, would either conclude that our God were no God, or elſe that we had no Religion in us. This will be plainer in the next par­ticular.

3. Tis mightily conſiderable to our Caſe in hand, that God hath a ſingular regard to any of his Ordinances, when men in them make ſolemn addreſſes to him, how many failings ſoever there be in the men, and their manner of perſonnance of them. Yea, and we all generally doe thinke ſo; as in the matter of ſwearing men that have no grace for Witneſſe, (which is an ordinance of appeal to God.) We acquieſce in their Teſtimonie,Jonah Chap. 1. as being aſſured ſuch men feare to ſweare falſly, leaſt their implied imprecation ſhould fall upon them. And we ſee often wretched men that dare ſpeake falſly, dare not ſweare falſly. Now marke in the Story of Jonah his Sea-voyage. Prayer, and caſting of lots, are both Ordinances of ſo­lemn addreſſes and appeale to God. The Heathen Marriners uſe both, they cryed everie one to his God, and rouſed up ſleepy Jonah alſo to call upon his God; and by common conſent alſo caſt lots to find who was the malefactor in the ſhip, that cauſed this tempeſt. Theſe Prayers thus made by theſe Heathens, and this lot ſo caſt by the ſame hand, are anſwered by a moſt juſt determination upon Jonah. They all acquieſce in it as juſt; Jonah ſubmits, and is content to be thrown into the Sea, ra­ther45 then the ſhip and all the men ſhould periſh. Why ſhould I inlarge upon that which you can eaſily make out your ſelves? And what can you make leſſe of it, but that the Scots and We are in this, worſe then theſe Heathens, if after ſo many dayes of Faſtings and Prayers by both of us appealing to God, God anſwering in a worke of wonder, we ſhould not own it as his Anſwer?

4. Furthermore, God is not in vain called THE LORD OF HOSTS, (and which is not inconſiderable to the Point in hand, It was our word, the day of Battle, when the hand that had been lift up in Prayer, was now lift up in fight, to make experiment what would be the minde of God in an­ſwer to thoſe Prayers:) By which Lord of Hoſts in the day of our Victory againſt the Scots, there were ſo many great things done above all humane Power, as cannot without im­pietie be aſcribed to any, but to the Lord of Hoſts. I ſhall rehearſe but ſome of thoſe Particulars we had firſt from the Councill of State, and after from the Parliament.

Firſt, That 22000. all fully ready for fight, and afore hand with us, and had all advantages of the ground, did not ſtand againſt 6000. of Us. Secondly, not an houre. Third­ly, Upon this oddes at leaſt 4000. of the Scots ſlaine upon the place, and in purſuit. Fourthly, above twice as many taken Priſoners. And that fiftly, when our men many of them were ſickly, many of them wearied with wants, foul weather, and ſome of them (as I know by Letters under their hands) much fainting in their ſpirits, The Enemy much heightned afore the fight, with our long retreat. Sixthly, Not 40. of our men killed. Who would not, who could not ſay, Be­hold Digitus Dei; here is the very Finger of God appeares in this?

5. Laſtly, the Parliament and all their Friends have deepe impreſſions on their hearts, in Prayer, Prayſe, publicke E­dicts,46 &c. that herein was the manifeſt determination of the minde of God againſt the unrighteouſneſſe of the Scots deal­ing with us. And ſuch impreſſions as are on Godly mens hearts generally, and in ſolemne addreſſes to God the Search­er of the heart,1. John 5. and in publicke Profeſſions before the whole World, are not to be ſlieghted as nothing.

There is,Rom. 8.16. ſaith the Apoſtle, the Teſtimonie of a Saints owne Spirit, beſide the Spirit of God to be conſidered in his Confi­dence or Diffidence. So that though the Scots and Scottiſh, owne not this Divine Determination, as from God; but ſome of them (if ſingular Teſtimonie faile me not) in a manner aſcribe it to the Devill, alleadging Our Army uſed ſome inchantment, to know, or doe; and the beſt of them thinke it to be matter of Faith, (as their letters out of Eden­borough Caſtle intimate) to beleeve this Victory was but as a Contingencie, and ſo harden themſelves (I feare) as Pharaoh did, by means of the Enchanters, &c. perhaps to their fur­ther deſtruction as he did; yet we cannot but owne it as Gods Determination, and owne it with Admiration, and with the more, the more we thinke of it. Becauſe the con­trary minded are onely afflicted in their mindes by this croſſe to their vaine hopes; We are delivered from our rationall feares and reall dangers to our Lives, our Eſtates, our Liberties, Civill and Evangelicall. For they had (as ap­peares by the Writings in the Chancellours purſe, that was tak­en in warres brought in the accuſed thing. And had the re­port of Our retreat laſted but foure dayes longer, I am aſſu­red by them that know, the Word had been given to England (according to Levens ſpeech at their Councell of Warre, be­fore the fight) and the thouſands of Scotified and Royalized in the ſeverall Counties and Cities in England liſted for this purpoſe (whereof I am full ſure) had riſen to wel­come in the Scots, with their accurſed thing. But47 now they may keepe it, and without repentance periſh with it.

O ye Parliament, People, Magiſtrates, Miniſters, that will be owned of Chriſt in the glorious times approaching, praiſe yee the Lord, all your dayes. And when you would me­ditate on our deliverance. Reade Pſalm. 16. Judg. 5.1. Sam. 2. and the Narrative of the Act for this Day of Thankeſgiving, and at the end of every Period, ſay, as in Pſal. 136. For his mer­cy endures for ever. And then cloſe with the Text, This honour have all his Saints, Praiſe ye the Lord, Amen.


This Auther hath latly Publiſhed a ſmall Treatiſe intituled, The miſcheife of mixt Communions, fully diſcuſſed; Wherein all Arguments on both ſides are fully handled: ſould by William Raybould, at the Ʋnicorne in Pauls Church-Yard.

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TextA sermon, preached before the Right Honourable, Thomas Foote, Lord Maior, and the right worshipfull the aldermen, sheriffs, and severall companies of the City of London. Vpon the generall day of thanksgiving, October the 8. 1650. at Christ-Church, London. / By Doctor Nathanael Homes, teacher of the Church at Mary Staynings, London.
AuthorHomes, Nathanael, 1599-1678..
Extent Approx. 114 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images.
SeriesEarly English books online.
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(EEBO-TCP ; phase 2, no. A86504)

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Bibliographic informationA sermon, preached before the Right Honourable, Thomas Foote, Lord Maior, and the right worshipfull the aldermen, sheriffs, and severall companies of the City of London. Vpon the generall day of thanksgiving, October the 8. 1650. at Christ-Church, London. / By Doctor Nathanael Homes, teacher of the Church at Mary Staynings, London. Homes, Nathanael, 1599-1678.. [4], 47, [1] p. Printed by Thomas Roycroft, and are to be sold by William Raybould, at the Unicorne, neer the little north doore in Pauls Church-yard,London :1650.. (Reproduction of the original in the British Library.)
  • Sermons, English -- 17th century.

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ImprintAnn Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2).
  • DLPS A86504
  • STC Wing H2576
  • STC Thomason E614_4
  • STC ESTC R202565
  • EEBO-CITATION 99862800
  • PROQUEST 99862800
  • VID 114976

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