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.
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.
The First word it speaks, is, Praise ye the Lord; and the last breath it breathes is, Praise ye the Lord: Both, both the First and the last is in the Hebrew, HALLELUJAH.
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THEN is fulfilled the Propheticall part of this Psalme; namely, That God will beautifie the meeke, NONLATINALPHABET 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 NONLATINALPHABET 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, NONLATINALPHABET be they what peoples they will be, that hate the Saints, as it follows ( Vers. 7.) and to execute punishments, NONLATINALPHABET on the PEOPLES (in the Plurall Number) and ( Vers. 8.) to binde their Kings with Chaines,
THEN is fulfilled the Prophetical part of this Psalm; namely, That God will beautify the meek, with safety as well as Salvation (Vers. 4.) and will give a special 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, while a TWO-EDGED SWORD is in their HAND, to execute (Vers. 7.) vengeance on (the Heathen Says your translation) the nations, Says 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 Plural Number) and (Vers. 8.) to bind their Kings with Chains,
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;
that is, Soar afflictions of War, etc. upon the most splendid body (for Gospel Light) of the Christian World, as Low-countreys, Germany, England, Wales, Ireland;
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,
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 Vial upon the Throne of the Beast, Turk and Pope (for they Are in many respects one, as we have elsewhere demonstrated,
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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,
though different parts of the Whole, the Pope being the Original head, from whom the Turk as a master limb, derived, partly his blood, partly his Religion, and partly his Territories, pulling three horns from the ten) I say upon the Throne of the Beast, in Candia, Brazil, Portugal, Spain, France, etc. For the throne of the Beast Here (which few observe) does not signify the Individu city and place where the Beast sits, either in material,
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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,
The ruin of the great city Babylon is not till the seventh Vial (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 threatened (Chap. 17.) described (Chap. 18.) and executed (Vers. 19.) where in the Preface you have five times over Hallelujah: And Here the people Are commanded to praise with Hallelujah. Which Hallelujah is two distinct words, signifying, Praise ye JAH, which JAH is an usual Hebrew contract of JEHOVAH, who is the Objectum quod, thee HE,
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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,
namely, the Great God; according to which name of Jehovah, he most makes himself known, and most loves to be owned in working wonders of deliverance, which Are the Signal of Jehovah. Ex. 6.2 etc. I am Jehovah (so in Hebrew) I appeared to Abraham, Isaac,
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.
Wherefore 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 egyptians, etc. A wonderful undertaking, in the condition the Israelites were now in.
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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;
The which is sealed to be so when God works exploits of Victory for the delivery of his people, which is made more plain by that, Exod 3.14. And God said 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,
and he said, 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,
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,
according to the shrill emphasis on YE, Praise YE the Lord? The Subjectum (as I may say) qui, Viz. They that must praise, Are those to whom this Ye relates,
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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,
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 prophesy of this Psalm,
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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,
Saints precisely taken, is their spiritual 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 civil notion putting them in full contradistinction, 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 Psalm was penned while the Jews were in Some Captivity,
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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,
or bondage, into which condition they were once and again precipitated by the ill Rule of their Kings; this is clear in the Psalm, that they Are Here prophesied and prescribed to be joyful in God their King, Vers. 2. (a Monarch that never Degenerates) and in stead of being bound to Kings and Nobles,
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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 for which, they shall praise in the general matter, is, Honour: In the specificating forms (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;
and peoples that Are Enemies to them, as such, and bind their Kings and Nobles, though never so much cried up by those peoples and nations. For those Princes and Peoples, Nobles and nations, shall fallen together before the holy people, who shall execute upon them the judgement THAT IS WRITTEN;
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as Deut. 7.1, 2. Dan. 7.26, 27. And this Honour is NONLATINALPHABET 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,
as Deuteronomy 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, etc. Either by authority of Councils,
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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,
Thirdly, Nor is it said only, A two-edged sword in their hand, but also this intimated that they have Chains, yea Fetters of Iron in their hands, wherewith to bind, etc. Fourthly, That that is said to be in their Mouth, is the exaltations of God (as this in the Hebrew) that is, The Word,
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;
For though in accurate consideration, Promotio adjumenti, the precise immediate means to Set up the Kingdom of christ, be spiritual; yet Remotion impedimenti, the removal of impediments, the overthrow of the obstinate enemies that despise the Word, must be by the Sword. And in this also the spiritual means, mediately must have an hand;
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;
Fifthly, To be converted or convinced by spiritual means to comply with the Holy people, is not a judgement, punishment, or vengeance, according to the language of the Text;
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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;
but anciently fulfilled this Text literally, to make his Holy people subdue Kings, Nobles, and nations; 1 Chronicles 16.21. Psalm 105. with many instances in the Old Testament;
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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;
Doct. The Lord Jehovah performing his promise of honouring his Holy people to be instrumental in the overthrow of Kings, Nobles, and nations, their enemies;
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 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 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.
and that the Psalm it self, 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 Judgments of equity on opposing Princes and peoples, that the Saints shall attain unto.
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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;
But if this Psalm be looked upon prophetically, according to the proper nature, idiom, and very mind thereof, we shall find it to have a long prospect;
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.
So that if in part it be fulfilled in any eminent achievements afore that, they Are but types, one greater then Another, of Some greatest thing to come At last.
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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,
They Are but as panelia, several Images of the Sun, formed in the upper elements, the Weaker or dimmer next us, whereby we look to the next which is Brighter,
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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;
Therefore Israel, new Delivered from Pharaoh in Egypt; now marching in the Wilderness towards Canaan, praying and fighting against Amalek (assaulting them) utterly overthrowing Amalek in a pitched Battle (Exod 17.) it's written in tables (Exod 20.) I am the Lord thy God that brought thee out of the Land of Egypt;
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,
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 Joshua) it's 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,
and turned into a Divine Act, or Law (still in force, unrepealed, Psalm. 136.) to command all Saints in the present Tense, in their several generations, then in present being, three times together in the beginning of that Psalm, Hodu, Hodu, Hodu, that is, Oh now give thanks, Oh now give thanks, Oh now give thanks unto the Lord, etc. descanting the Wherefore, the Causes, Viz. the Victories aforesaid, in parts; to wit, Vers. 18. etc. O give thanks to him which smote great Kings,
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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,
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 Egypt afore, Vers. 15. And then names the Kings whom Israel overthrew afore they Come into Canaan) He slew Sihon the King of the amorites,
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.
As if the Psalmist should say, These performances Are pledges that God's mercy Endureth for ever, to make his people do the like exploits 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;
Which very thing of the Israelites Conquests, unto the attaining of Canaan, the Apostle extends (as the true intent thereof) down to all Ages, till the Saints, or Holy people attain 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:
Epistle to the Hebrews, Chap. 4. Vers. 4, 5, 6, 7, 8, 9. Where evidently, the Apostles Design is to prove, that to that day, wherein he wrote to the Hebrews, there remained yet a Rest for them, etc. that were the people of God. How does the Apostle prove it? With what premises? Mark, he lays down two:
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:
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:
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.
and since all this, God speaks of Another rest, Says the Apostle, v. 5, 6, 7. namely, by David, in Psalm 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 REMAINS 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.
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 Canaan, 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;
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;
(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. So that 'tis the same world wherein the holy people shall have a better rest then ever they had;
(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 signify the world when it's said all the world was to be taxed, Luk. 2.1. So that it's 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:
only it's, Says 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:
And Melchizedek (that is, 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 Melchizedek (that is, Son the son of Noah) is said to be without beginning of days and end of life, Because he lived many Years in both world's, that is, in the old before the slood,
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:
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 Hebrew 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:
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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,
These last words, to confirm the former in the business of conquest in War to and by Ioshua, Are applied, in Hebrew 13.5, 6. to all the holy people, in all their wars,
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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:
and Wants, and difficulties whatsoever, with a nonesuch or unparalleled vehemency of speech, in five Negatives, (in the Greek) Let your Conversation be without greediness After silver, and be content, etc. for he hath said, I will NEVER LEAVE THEE, NOR FORSAKE THEE:
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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.
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.
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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 ,
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 Eagl (as appears both by Scripture,
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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.
and Jewish Antiquities*, which I cannot now stay to discuss.) And thus, just, does S. John in the Revelation bring in the holy people in the like posture, conquering and praising, in our times, and downwards.
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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,
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 anciently was in the Israelites Standards or Colours, rest not praising, saying, Holy, holy, holy Lord God Almighty, which was,
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.
Mark how the praise refers to God's Power, and holiness, and unchangeableness, to hate the unholy, and so from time to time to empower, his holy people to conquer the unholy, their enemies.
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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 when those Beasts give glory, and honour, and thanks to him that sat on the throne, who lives FOR EVER AND EVER, (observe still how God's power and unchangeableness is minded) the four and twenty Elders fallen down before him that sat upon the Throne,
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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,
Revel. 1.5, 6, 7, 8. (Study 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 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.
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.
Answer In the foresaid manner of four Animals, representing the Camp of God's holy people, with their Ministers, signified in the four and twenty Elders, v. 11.
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 •amp of Israel, and to signifie his authority, and power, and presence with his holy people;
The First place shall be in the fifth Chapter of the Revelation, conveniently placed between the fourth and seventh afore alleged, the better to expound them. Rev. 5.1. God is brought in on the Throne, suitable to the Ark in the middle of the •amp of Israel, and to signify his Authority, and power, and presence with his holy people;
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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 ) and under the notion of four and twenty elders,
We will trouble you but with the naming of two places more, Rev. 14. vers. 1. to 9. The Camp of God's holy people, to the number of one hundred fourty and four thousand, marked in the forehead (not without allusion to the ancient marking of Soldiers) and under the notion of four and twenty Elders,
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.
By whom? Answer 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.
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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.
viz. That God's special 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;
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 Years last passed, At least;
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Post Mille & sexcentos quirquagesimus annus Omnibus elapsis dignior annus erit. That which guided me to this expectation, were three places of scripture.
Post Mille & sexcentos quirquagesimus annus Omnibus elapsis dignior annus erit. That which guided me to this expectation, were three places of scripture.
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,
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;
Because it mentions only 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;
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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.
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 Jews, 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 ,
The second Scripture is in the 11. ver. of that 12 of Dan. where daniel not satisfied with the former answer, asks 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 days (that is Years,
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,
otherwise nothing can be made of it, to Comfort daniel, or the people of God, either Iewes or Gentiles.) Now the ceasing of the Jewish daily sacrifice was accomplished with so many visible footstsps and Degrees,
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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,
First, Upon Some rising of the Jews against the Roman Empire, Titus son to Vespasian, Emperor, Come and destroyed their Temple, about seventy Years After christ, according to Christ Prophesy, Matthew 24.1, 2. Then the in daily Sacrifices ceased in the Temple: so that the jews,
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:
and about the year 134 After christ, demolished the city; whereby the daily sacrifice was also taken away from the city; and by the Jews was carried away to Mamre, where of old God appeared unto Abraham:
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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.
Which Christian Constantine the great, coming to the Empire with conquest of his heathen Colleagues, about the year 313, being not able to endure beatrice down their Altar, and built there a public place or Church (as the Common phrase is) for Christians to worship God in.
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;
By this time Indian is Emperor, 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,
who in defiance of christ and the Christian Religion, encouraged the jews to rebuild their Temple, etc. But fire and tempest from Heaven destroying their work, burning their tools,
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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;
See also the Margin of your bible, and Brightman) I say, to DO and ACT, that is, to Some purpose, for fourty two Months, (that is, solary months, thirty days to a Monn) that is, one thousand two hundred and sixty days;
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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;
for so one thousand two hundred and sixty days, 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 Years, according to Prophetical manner of speech;
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and the Witnesses prophesying in sackcloth so long, Chap. 11. and Chap. 12. Now the first appearance of Antichrist to be past a childe, and to begin to work and act vigorously, was about the yeer 390 after Christ, wicked Arrianism, denying the Godhead of Christ,
and the Witnesses prophesying in Sackcloth so long, Chap. 11. and Chap. 12. Now the First appearance of Antichrist to be passed a child, and to begin to work and act vigorously, was about the year 390 After christ, wicked Arianism, denying the Godhead of christ,
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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;
the change of Kingdoms into Commonwealths, the beating of Ireland and Scotland over and over; our Fleet, a terror to other nations, etc. beside Foreign transactions;
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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.
And what may be by the end of 1650, who can now foretell? But if no more should come to pass, Exactly, within the compass of this year 1650, Remember these three things.
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And others reckon, that fourty two months, or one thousand two hundred and sixty days, did not begin, till NONLATINALPHABET 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:
And Others reckon, that fourty two months, or one thousand two hundred and sixty days, did not begin, till 2 Thebes 2.6.) was removed, about the year 400. Thirdly, That it's told us in daniel, changed. 12. v. 12. That though great things may be done about the year 1650, or a year or two over:
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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.
Necessity may make Carnal men More Sue, After their fashion, to pray; but only 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.
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as the Apostle calls it, Heb. 4.9. . 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.
as the Apostle calls it, Hebrew 4.9.. All these, that we may sing them with SELAC, that is, heighten our echos of praise suitably to the joyful found of this day, would be considered, 1. Typically (if I may so speak;) I mean, in a general REPRESENTATION of the system and platform of holy 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.
but God's Command to Conscience, In every thing to give thanks, 1 Thebes 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;
And our righteous Master that bids us make Bricks, finds us Straw. No Precept is without a Promise. He hath said, he will give, and pour out his Spirit of grace and prayer into our hearts;
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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;
that enables us to pray and praise, Zechariah 12. Rom. 8 Yea, God's very Command is vigorous, under the Gospel, 2 Cor. 3. 2. Cor. 4.6. It does not only drive, but draw. God will concur with his own Command, Mathew 28.19. Go, and I am with you, etc. And so in other things, as Saints experience can testify;
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These are the Spirituall Choristers. The Apostle conjoynes these, as inseparable, unthankfull, unholy. Therefore on the contrary, these are inseparable;
These Are the Spiritual Choristers. The Apostle conjoins these, as inseparable, unthankful, unholy. Therefore on the contrary, these Are inseparable;
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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.
David the Saint that above all Others, hath the style of being a man After God's own heart, 1 Sam. 13.14. is called the sweet Psalmist of Israel, 2 Sam. 23.1.
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,
but by reason of a defect in Conscience. 1. As if the Conscience be either a dark Conscience, which seeks Light only of the Hemisphere of Night-starrs,
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:
but formed by borrowed debates, agreement, and Exampl of Others. 3. Or an engaged Conscience; praise not consisting with its Interest and Design. 4. Or an ill principled Conscience; that disowns the Commanders as well as the Command of praise:
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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.
and Therefore cannot speak the language of praise in Scottish, 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.
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so more in the mouthes of Saints, and most, in the act of prayse. A Non-praysing Saint, to ordinary Divine reason, are NONLATINALPHABET a contradiction in the adject, whiles such.
so more in the mouths of Saints, and most, in the act of praise. A Non-praysing Saint, to ordinary Divine reason, Are a contradiction in the adject, while such.
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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;
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 thanks. But if two Armies meet in the field, upon the Case of National wrongs, the wrongdoer Refuseth to make satisfaction when desired;
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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,
can any gracious heart choose 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 veins, choose but praise God for this delivernnce of the nation? Surely the case thus put truly,
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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,
And if any were of that monstrous mind, they might have considered, that they might have bequeathed good will and kindness to the Scots At a cheaper rate,
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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.
Yea, all things to thee Are Mercies; upon every thing thou hast, it's written, as upon a deveut men house in every corner, Ergo Lands, Therefore praise.
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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,
Therefore if Some men's spirits be discomposed to praise, shall the generality of Saints be uncomposed? If miscomplexioned minds, not prizing the Donation, praise not the Donor, shall not the Common Chore of Holy people sing,
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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 say, Hallelujah, praised be Jehovah, the Army is safe, and the Parliament sits, our nation is in peace, this city in Prosperity, Religion is preserved,
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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.
and conquering, will praise, (Judges 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 seashore.
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;
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 Subject's, headed by his own lewd son, likely to pull the Crown from his Father's head, who now with his Petty Army is fain to flee from his own Throne;
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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;
yet upon the obtaining of a glorious Victory against that Archrebel and Rebellion, David is so Far distempered in Spirit, that he mourns over the matter and means of his deliverance;
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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 they that were beaten in Battle, were Brothers; and Therefore nearer allied to David Joab, and to the conquering army, in Notion and nation, in from of Worship, Union of Policy, Blood, Territories,
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yet for all this, 'twas Davids failing, his great failing, to mourn over Absaloms death, and his armies downfal.. So learned and godly Divines urge the story,
yet for all this, 'twas Davids failing, his great failing, to mourn over Absaloms death, and his armies downfall.. So learned and godly Divines urge the story,
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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;
though the King was the head and chief of them, that would have turned it into a day of mourning? But is there no regard to be had, to the slaughter of Brothers, and shedding of blood; for which Israel mourned in the Case of Benjamin, Judges 21? Mark it, once for all, we rejoice not At all, in the shedding of blood, precisely considered as shedding of blood; much less in the shedding of the blood of Brothers. But that the wronged English party, (as the several Declarations of the Parliament have demonstrated) do rather Conquer, then Are Conquered;
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;
The cause of the other Tribes of Israel warring against that of Benjamin, was Far less then ours against the Scots. Ours was, their public 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;
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;
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they were bid by Oracle several times to go, as we were by many clear impressions upon our Spirits, upon solemn daies of Humiliation, kept for that end, to know the minde of God.
they were bid by Oracle several times to go, as we were by many clear impressions upon our Spirits, upon solemn days of Humiliation, kept for that end, to know the mind of God.
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.
as God's answer of prayer, his performance of his own Counsel, the manifestation of his presence with the innocent, with punishment upon the wrongdoer; there is found no cause of sorrow for either of us.
'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,
It's just as if now, the contrary minded among us, should mourn for the overthrow of the Scots, Because (as they cry) they Are their Brothers: but they never mourn for them few that were killed of us, or for our Distresses by weather,
Benjamin will not mourn for Israel, though in two battles they kill of Israel fourty thousand men. If Israel will, they may at last mourn gratis, for Benjamin, and the mean while for themselves,
Benjamin will not mourn for Israel, though in two battles they kill of Israel fourty thousand men. If Israel will, they may At last mourn gratis, for Benjamin, and the mean while for themselves,
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 Israelites cannot mourn for standing up for a most righteous cause; nor for Conquering the Benjamites; to which God encouraged them by three several answers, bidding them go. What then? It's upon Another account. 1. A Tribe was Cut off.
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,
Object But there was no solemn thanker for these victories against Brothers. Answer, Those that make this Objection, can tell us if they please, that extraordinary duties,
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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,
that though David blubbered for the overthrow of Absalom, as we herd afore. 2 Sam. 18. yet After, he was not only 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,
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,
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, after their return from the Babylont an Captivitie;
One could not but think (had not the event showed the contrary) that all the Iewes would have praised God At the laying of the foundati on of their second Temple, After their return from the Babylont an Captivity;
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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;
for the ruin of the First, and their long inslavement there But lo, in stead thereof, a many Malcontents, howl and mourn, while Others joy. A confusion to be wondered At;
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.
In this Third of Ezra, 10. etc. 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.
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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 such times of reforming, will arise counter - actings, contrary transactions. For the selfsame thing, Some Here sing and praise, Others weep with a loud voice.
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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;
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 days praise. For the Text is express;
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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.
even part of the 136 Psalm as now further fulfilled, as before it was fulfilled in part, in their deliverance from Egypt, and their Conquests in the Wilderness, etc. 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 tells you plainly.
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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;
These learned Ministers and ancient Professors, have also Some show of reason for their mourning, Some semblance of affection, and Zeal to the Common good;
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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 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.
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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.
These Malcontents doubt not but that presently and publicly they may prudently enough declare their discontent upon the public and solemn day of joy and praise.
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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,
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,
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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,
Which is not only a word of distinction, and obligation, as we have herd, but, 3. A word of Notion, or Formal consideration; under which the Saints must praise: Namely,
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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.
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.
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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,
2. Civilly considered as people; in opposite distinction to Kings: Monarchy being turned into Democracy; Kingdoms into Commonweals. My heart trembles to think of a popular parity; a levilling Anarchy, to which these times, to my terror, 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;
and ancient Examples, warn us of such, as an immediate precipitation to ruin. But a regular Democracy assisted with an occasional Aristocracy in Trust, is most safe;
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 , who proved a great plague to them,
The next were the nine Heathen Kings, Gen. 14. while 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, 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:
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:
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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.
yea, and have been the grand Oppressors's 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,
No wonder Therefore if the world in many ages have declined from Monarchy (as in the time of the Maechabees, and the Roman State) and inclined to a Democracy, as among the Athenians of old,
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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.
and Helvetians of late, etc. Look narrowly unto it, and we shall find that the lowest Foundation of the Government of England; and Some monuments of its superstructure, testify in the behalf of a Democracy among us.
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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 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;
before the Conquest, our Chronicles make mention of several Kings deposed by the people of England, judicially; some for drunkenness, and wickedness of life;
before the Conquest, our Chronicles make mention of several Kings deposed by the people of England, judicially; Some for Drunkenness, and wickedness of life;
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;
And there is a Divine reason, above all, that nations should incline to a Democratical Government; Because God did not only create us people, (not Kings) but also he hath settled his decree against Monarchy, Dan. 2. where the Image of four metals of Monarchy (it's not said of Antichrist) shall be broken to Pieces. Three Are gone;
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,
Democracy hath been sometime 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 Government of the People (as before described) love themselves. But Kings loving themselves,
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 time is now At hand, to dethrone Monarchy, and to raise Democracy, according to our Text of the Honour to be given to the Holy people, compared with Dan. 7.27. Read it wisely.
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.
or, as it's in the Hebrew, HALLELUJAH, which is (as I may say) the Heavenly pricksong of the times signified in the Revelation, to our present time, and downward.
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,
as such, then now, by that time we have reckoned up the many things of this days memorial? And the duty is like the desert. It does not only found of what we must do,
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(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,
(Psalm 6) What shall I render to the Lord (Psalm 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,
an allayer of the mutinies of the affections, Psalm 73. Psalm 77. It is the intent and event of God's Deliverances, and the acceptable glorifying of him, Psalm 50. v. 15. v. 23. And this a great Trier of the actions; that is in judgement and Conscience well done,
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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:
Therefore to all these seven, let the foot of the song be, Therefore praise, Therefore praise, etc. 4 Word is Performance, Psalm 136.3, etc. Oh give thanks unto the Lord of HOSTS, who alone does GREAT WONDERS:
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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.
God's Promises Are of an unknown worth, a rich improvement, and of endless incomes of Reversions. Promises Are like the sun, that Cast its beams 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.
Yea they Are like to fountainous streams, the further they run, 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.
I had the First hint of it many Years since from learned and religious calvin. Promises have never an end of all in them, till Saints attain the perfect end of all.
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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,
So that as all the promises and performances of the Old Testament did First devolve themselves on the great Period of Christ incarnation; so next they reach to,
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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 rest upon Christ exaltation of his Kingdom 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 general good of the Holy people, Now such a promise is Fulfilled,
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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;
unless they mean Fulfilled so as not yet Fully Fulfilled. What ever is done, till the full perfection of all things come, is but an Epocha, Interval, or Stage of the progress of promises;
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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.
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 offscouring 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.
Now, it is not only 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.
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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:
Rev. 5.9, etc., The four Beasts and the four and twenty Elders fell down before the Lamb, etc. And they sung a NEW song, saying, Thou art worthy, etc. for thou wast stain, and hast redeemed us, etc.:
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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 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 slave, to receive POWER,
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.
and power, etc. Surely, if God will honour his people by glorious performances, they shall honour him with praise, Psalm 50. Psalm 113. 7 And last word is, SUCH honour, namely, to subdue Kings, and Nobles, and nations.
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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,
If (as it's 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,
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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:
The Holy people shall execute vengeance upon the nations, and punishments upon the people: To bind their Kings with chains, and their Nobles with fetters of iron:
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;
as the 19 of Revel sings concent and consort to it, Hallelujah, Hallelujah, Hallelujah, Hallelujah, Hallelujah, Praise you 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;
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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,
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,
Thus of all the seven words of the Doctrine according to the terms of the Text, considered typically: Next, a word of all joyncly, considered anti-typically, and I have done.
Thus of all the seven words of the Doctrine according to the terms of the Text, considered typically: Next, a word of all joyncly, considered Antitypically, and I have done.
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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.
as the Iews did in this Psalm, with religious music 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.
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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,
Have not the Holy people had SUCH honour as to bind 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 (nam 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 (it's plain now At last) drave on the same Design,
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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 discipline of their Stool of Repentance, and their iron hoop (which they call Christ yoke) put upon them that will not ascend that stool to a verbal recantation, Are but ridicles.
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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;
Therefore those that uphold such upholders, must fallen. Call experience again to testify this. Nor English, either Bishops, or Barons, or Boars, that took part with the late King;
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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.
From the Declarations, Letters, and Sermons, (of this third and last party nam) partly to be seen in print, the late proceedings against the King, had their First main rise.
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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.
Since they have changed their cause, God hath changed their success; but they will not see it. Therefore that of Isaiah 26.11. and chap. 10.6. threatens them.
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and the hypocrisie of the enemies break forth, to the prejudice of Christs interest, 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?
and the hypocrisy of the enemies break forth, to the prejudice of Christ Interest, the sooner they fallen before the Holy people. Is it not yet possible for men to see that all that will not join with the Holy people, of the Parliament, Council, Army, Fleet, Magistrates and Ministers, fallen under them, and fallen a main?
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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.
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 amain (if men can see) into this condition.
they fall, they surely fall, they fully fall before the authority, power and prayers of the holy people of Parliament, Army, magistrats, ministers, Churches, and all saints.
they fallen, they surely fallen, they Fully fallen before the Authority, power and Prayers of the holy people of Parliament, Army, Magistrates, Ministers, Churches, and all Saints.
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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.
In Scotland (as this day remembers) 11000. of ours encounter with 22000. of the Scots (Some of themselves since, confess they were more) and 6000. of ours (thereabouts) do the work to give that numerous Host of Scotts the total Rout.
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.
They yet further pursue and seek After their ruin 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 days praise) And last of all (we must say) they prayed for this their ruin implicitly and interpretatively as the event Proves.
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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;
as Leven did this last time) and Hamilton did not prosper, they cried it up mightily, with many iterations that his overthrow was the return of prayer, and of their Prayers;
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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.
which with other the like instances of our praying and God's answering (above Far, what human means could Effect) as in this last overthrow of the Scots, makes us with confidence of faith plead divine custom, that providences ushered in by prayer (pardon the phrase) Are God's gracious returns 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,
Yea, and we have learned (we truly speak our experience of our selves) that when God does not answer our Prayers so as we Are apt to choose, we look upon the ensuing providences of God as a distinct return of our Prayers, that then that,
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,
they did ere they close, undertake, as it were, to prophesy (so confident were they of the return of their Prayers) that their men should go forth and only stand still and we should fallen before them,
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,
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 infinitely boast of their hoped Successes,
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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.
who upon our retreat to Dunbarr, gave thanks publicly as the return of their Prayers and the Scots Prayers, that our Army was brought to this pass of retreat, to that Effect or intent.
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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,
Which will be further expounded by one of the hearers of those morning exercises, saying to a very godly Friend thus, Lo you now, Mr. you see now what it is for your Army to go against the Prayers of God's people, you prospered indeed against the enemy At home,
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 is but in the degree of the signe of Answer;
2. This Case in the substance of the Appeal (I intend it and extend it not further as to debauch Persons or performances) is the same with the case of Elijah and Baal's Priests, appealing to God in a Way of Prayer (which usually was conjoined with Sacrifice, Lycia 1.) The difference only is but in the degree of the Signen of Answer;
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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:
that was a Miracle above Nature; and our deliverance was in a marvel many ways 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,
So that we read not of any apology they could make for themselves, when they were put to death for their imposture, 1. Kings 18. And truly if heathens had looked on us, and the Scots, thus solemnly appealing,
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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,
3. This 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,
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, as being assured such men feare to sweare falsly,
as in the matter of swearing men that have no grace for Witness, (which is an Ordinance of appeal to God.) We acquiesce in their Testimony, as being assured such men Fear to swear falsely,
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;
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;
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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?
but that the Scots and We Are in this, Worse then these heathens, if After so many days of Fastings and Prayers by both of us appealing to God, God answering in a work of wonder, we should not own it as his Answer?
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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,
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,
when the hand that had been lift up in Prayer, was now lift up in fight, to make experiment what would be the mind 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.
as cannot without impiety be ascribed to any, but to the Lord of Hosts. I shall rehearse but Some of those Particulars we had First from the Council of State, and After from the Parliament.
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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.
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 hour.
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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.
and Some of them (as I know by Letters under their hands) much fainting in their spirits, The Enemy much heightened afore the fight, with our long retreat.
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5. Lastly, the Parliament and all their Friends have deepe impressions on their hearts, in Prayer, Prayse, publicke Edicts, &c. that herein was the manifest determination of the minde of God against the unrighteousnesse of the Scots dealing with us.
5. Lastly, the Parliament and all their Friends have deep impressions on their hearts, in Prayer, Praise, public Edicts, etc. that herein was the manifest determination of the mind of God against the unrighteousness of the Scots dealing with us.
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And such impressions as are on Godly mens hearts generally, and in solemne addresses to God the Searcher of the heart, and in publicke Professions before the whole World, are not to be slieghted as nothing.
And such impressions as Are on Godly men's hearts generally, and in solemn Addresses to God the Searcher of the heart, and in public Professions before the Whole World, Are not to be slieghted as nothing.
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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;
but Some of them (if singular Testimony fail me not) in a manner ascribe it to the devil, alleging Our Army used Some enchantment, to know, or do; and the best of them think it to be matter of Faith, (as their letters out of Edinburgh Castle intimate) to believe this Victory was but as a Contingency, and so harden themselves (I Fear) as Pharaoh did, by means of the Enchanter's, etc. perhaps to their further destruction as he did;
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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,
And had the report of Our retreat lasted but foure days longer, I am assured by them that know, the Word had been given to England (according to Levens speech At their Council of War,
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.
before the fight) and the thousands of Scotified and Royalized in the several 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.
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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.
Benjamites 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.
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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.
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.
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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?
A case of Conscience, whither the overthrow of the Scots be the return of Prayers, and declaration of God's mind against their unrighteous dealing, or only a casual event?
