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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	king_n	5,512	5	3.6764	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86504	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.	Homes, Nathanael, 1599-1678.	1650 (1650)	Wing H2576; Thomason E614_4; ESTC R202565	34,476	51

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 matter 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 't was 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. 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 this ●ouzing 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 intolerable 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 wo●ed 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

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 t is 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 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. 't is 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 't is put upon record and turned into a Divine Act or Law still in force unrepealed Psalm 136. to command all 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 Because 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is said all the world was to be taxed Luk. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that 't is the same world wherein the