Selected quad for the lemma: state_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	age_n	time_n	world_n	1,114	5	4.4279	4	false

Text snippets containing the quad

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

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 a 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 and 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 't is 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

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