diexris Say a man is unthankful and say he is any thing 'T is 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 t is 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 The tongue of a holy man is called his Glory Psal 16.9 because as 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 wrong-doer 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 the 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 wrong-doer 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 't was 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 't is 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-religious 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
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 't is 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 the Saints shall praise as 't is 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 't is 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 English 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 after 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 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 'T were 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 From my Study at Mary Staynings London Octob. 21. 1650. 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 't is in one of the Psalmes called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 the high praises of God in their mouth or deeper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be they what peoples they will be that hate the Saints as it follows Vers 7. and to execute punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 not signifie the individuall City and place where the Beast sits either in materiall or spirituall Babylon for presently t is 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 expressed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 T is not sayd a Two-edged Sword in their MOUTH as to signifie the Sword of the spirit but t is sayd A two-edged sword in their HAND Thirdly Nor is it sayd onely A two-edged sword in their hand but also t is 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 t is 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 immediate 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 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
holy people shall have a better rest then ever they had onely 't is 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 of 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 warlike 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 liveth 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 't is 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 the â—amp 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 him 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 times 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 an 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 neâ—r 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 endure 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
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 then 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 'T is 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 'T is 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 'T is 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 Israelites 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 eâ—renatâ 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 but 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're-top 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 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
extoll'd by Book-polititians for Majestie and likeness 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 't is 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 is 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 t is 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 indureth 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 shall 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