A SERMON, PREACHED Before the Right Honourable, Thomas Foot, Lord Maior, and the Right Worshipful the Aldermen, Sheriffs, and several Companies of the City of LONDON.  
Upon the General day of Thanksgiving, October the 8. 1650. at Christ-Church, London.  
By Doctor NATHANAEL HOMES, Teacher of the Church at Mary Staynings, London.  
LONDON, Printed by Thomas Roycroft, and are to be sold by William Raybould, at the Unicorn, near the little North door in Paul's Churchyard, 1650.   

To the Right honourable, Thomas Foot, Lord Mayor of LONDON, the right worshipful the Aldermen; together with the Worshipful Company of the Grocers of the said City.  
Right Honourable, and highly Respected;  
ACcording to your desires, I have Printed this Sermon; which for your desert (much obliging me) I present to you, as in special yours. Not to be accepted by all men, is common to al. If some dislike, my comfort and recompense is, all do not; you are witnesses. If others be displeased with what is common to man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. *) they forget they are men. If with the substance and its relation to the solemnity; they may review, and remember, 
And the Prophetin a passion (say the Learned) spoke incongruous Hebrew. Rom. 〈◊〉.  I speak against sin, not men; I advance in my judgement and conscience (which they so plead) the very truth of God: And REGARDED THAT DAY TO THE LORD, as they observing it not, say, To the Lord they regarded it not. And of common equity they own me this freedom, that I may be as zealous for mine own Nation, as they are for another. They have their liberty in what is essential to it (if they please so to keep it) without cost or labour. We purchase ours (next under God, sought by prayer) at a great rate in necessitated wars. We are not willing to disturb their enjoyment, whiles quietly they aquiesce there. If they do ours, whence theirs doth spring, they wrong themselves, as well as us. 'Twere happy so as to end these dividings, if we did inquire into their causes. Whether they be not insufficient, and rather to be removed from our minds then our minds to be moved by them? As whether it be not want of practice of what we profess; Viz. to be Saints, and love Saints, because we be such, and they be such? Or whether it be not a supposed tie to a part of an obligation, that is now nonens; or to us impossible which is much at one (voluntas non fertur ad impossibilia?) The remainder: ACCORDING TO THE WORD OF GOD (put first, as the Basis of all) we may still endeavour to the utmost, and welcome. Or whether it be not an unwillingness to promise what all Christians do, and would in foreign Nations of Turks, Papists, etc. to submit quietly to the present civil Government? Or whether it be not an hoped content in desired future Governors and Government (of which we have no good experience) rather then in the present; preserved and approved of God by the testimony of many glorious wonders? Or whether it be not such an Interest of some men as is inconsistent with the Government of the State, and is a Partition Wall between Christian Brethren? Or it be not a great mistake; supposing a violence hindering some Members going to sit in Council should null the session of the rest that are the quorum, contrary to the course of all inferior Courts? Or lastly, it be not our Non-consideration of the Prophecies and Promises of the great change of things God is now about to make in our times, and downward, to the advancement of Christ's Interest and Kingdom, whiles we expect things to be as they were? Put in vain; as this ensuing Treatise hints; and may perhaps be seconded in other larger Treatises, if God permit. The mean while, be pleased to weigh this well; and the Lord bless it to your Honour, and Worships, and to all candid Men, who had never seen it but for your sakes, whose humble Servant in Christ Jesus, is,  
Nath: Homes. From my Study at Mary Staynings, London, Octob. 21. 1650.   
Psalm. 149. the last Verse, the later part of the Verse. 
This honour have all his Saints. Praise ye the Lord.  
Nearer the Hebrew, thus: This comely honour to, or for all his gracious holy ones, HALLELU-JAH.  
THIS day, and this Text (I trust) are well met: They both intent praise. They both reciprocally congratulate one another in that thing: The day (I doubt not) welcomes the Text, and the Text will, surely, serve the day, in several weighty considerations. You see 'tis in one of the Psalms, called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tehillim, PRAISES. Of which, this is a singular one. 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, HALLELU-JAH. Just the praiseful language of God's holy people, throughout the Revelation, Viz. HALLELU-JAH, HALLELU-JAH, etc. and relating to OUR times, and downward to Christ's restoring all things. 
Act. 1.6. Act. 3.21.  For then are Gods words fulfilled, when they appear in deeds. THAN 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, whiles a TWOEDGED SWORD is in their HAND, to execute (Vers. 7.) vengeance on (the Heathen says your Translation) the Nations, saith the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be they what peoples they will be, that hate the Saints, as it follows (Vers. 7.) and to execute punishments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the PEOPLE'S (in the Plural Number) and (Vers. 8.) to bind their Kings with Chains, and the Princes with Fetters of Iron, and to execute the judgement that is written. THAN I say, so much of the prophetical part of this Psalm is fulfilled, as much as that is done; be it now much, or more hereafter; and therefore now to praise with the Holy ones in the Revelation, saying, HALLELU-JAH. For into those times we are thus far run, as to be at least under the sixth Seal, sixth Trumpet of that Seal, and under the end of the fourth Vial of that Trumpet, if not further; namely under the beginning of the fifth Vial. For according to Revel. Chap. 16. Vers. 8, 9, 10, 11. A Vial hath been poured out upon the Sun; that is, Sore afflictions of War, etc. upon the most splendid body (for Gospel light) of the Christian World, as Low-countrieses, Germany, England, Wales, Ireland; and since that, power hath been given to this Sun, to scorch men; that is, To afflict them sorely, that poured the Vial of wrath upon this Sun, till, in stead of repentance for afflicting the Sun, they blaspheme. And moreover there hath been some droppings of the fifth Vial upon the Throne of the Beast, Turk and Pope (for they are in many respects one, as we have elsewhere demonstrated, 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) doth not signify the individual City and place where the Beast sits, either in material, or spiritual Babylon; for presently 'tis expounded to be his Kingdom, and was only filled with darkness, not with utter ruin. 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 Hallelu-jah: And here the people are commanded to praise with Hallelu-jah. Which Hallelu-jah is two distinct words, signifying, Praise ye JAH, which JAH is an usual Hebrew contract of JEHOVAH, who is the Objectum quod, the HE, or person that is to be praised; namely, the Great God; according to which name of Jehovah, 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 Heb.) I appeared to Abraham, Isaac, and Jacob by the name of God Almighty, but by the name Jehovah was I not known unto them; 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. But this is the design, to interpret and demonstrate God as a Jehovah. For it signifies God most true, powerful, and faithful, in being, saying, and doing: 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 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, how unlikely soever it seems, as is the effect of the Chapter following.  
But who must praise; 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, named afore in the Psalm under several titles. Who in the general are expressed by HIS, that is, Such as are Gods own, godly persons, Gods peculiar: Others cannot if they will, or will not if they can. In particular, in the fourth Verse, they are called His people; in the Text, his Saints, or Ho'y ones: both materially are the same. All his people are Saints, and all his Saints are his people: But formally and precisely, they are two distinct notions, full of sense and emphasis, to the intent of the prophecy of this Psalm, and to the event of that prophecy as it now appears begun to be fulfilled. Saints precisely taken, is their spiritual notion, antethetically distinguishing them from Nations and Peoples, on whom these Saints must execute vengeance and punishment, Verse. 17. And people as precisely distinguished, is their civil 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, Verse. 8. For though we insist not upon the supposition of some, that this Psalm was penned whiles the Jews were in some Captivity, 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, Verse. 2. (a Monarch that never degenerates) and in stead of being bound to Kings and Nobles, and be judged by them, to bind Kings with chains, and Nobles with Fetters of Iron, and execute judgement on them, Verse. 8.  
But for what must they praise? Answ. The Objectum quo. the thing, in, by, 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 bind their Kings and Nobles, though never so much cried up by those peoples and Nations. For those Princes and People's, Nobles and Nations, shall fall together before the holy people, who shall execute upon them the judgement THAT IS WRITTEN; that is, Written in the Prophecies of the Old Testament; as Deut. 7.1, 2. Dan. 7.26, 27. And this Honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to and for all his Saints successively, mediately or immediately, one way or another, having an hand in that subduing of Kings and Peoples, etc. Either by Authority of Councils, or power of Armies, or provisions for both, or prayers for all. For this subduing is not here meant to be merely spiritual, but mainly corporal. For first, if those Kings, Nobles, and Nations, be unconvinced spiritually, than they are not subdued, or overcome, but do overcome, and with contempt of the Holy people. If they be so convinced, than they are of the Freedom, and partake of the Honour of the Holy people, to bind and punish the Kings, Nobles, and Nations, that are obstinate. Secondly, 'tis not said, a Twoedged Sword in their MOUTH, as to signify the Sword of the spirit; but 'tis said, A twoedged sword in their HAND. Thirdly, Nor is it said only, A twoedged sword in their hand, but also 'tis 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 'tis in the Hebrew) that is, The Word, and prayer, and praises, etc. Whereby they spiritually extol God, and labour to convince and convert the opposite peoples, and Princes, who standing out, the sword, and Fetters, and chains, must take place. For though in accurate consideration, Promotio adjumenti, the precise immediate means to set up the Kingdom of Christ, be spiritual; yet Remotio 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; teaching and encouraging the conquerors to their duty. Of which the Text is not silent, whiles it puts the Sword into the hands of an holy people, 
2 Cor. 13. ●.  that can do nothing against the Word, but for the Word. 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; but an high mercy. Sixthly, Add to all, that God hath already, not only of late, but anciently fulfilled this Text literally, to make his Holy people subdue Kings, Nobles, and Nations; 1 Chron. 16.21. Psal. 105. with many instances in the Old Testament; and promises, yea Prophecies, he will do likewise for future; of which the Revelation is full, as we shall hint by and by.  
From all, with all care, thus explained, this Doctrinal observation naturally springs up.  
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; commands those his holy people reciprocally to praise him. For illation and inference, 'tis so eeven to the Text, that he that sees the one, sees the other. And agreeably to the Text, the Doctrine sounds of a holy people armed, as well as the Text. For confirmation, you cannot but see by this time that the Doctrine is the absolute quintessence of the Text, and the inmost mind of the very soul thereof; and that the Psalm itself, if looked on but Narratively is in the head and heel thereof, the Saints duty of praise; and in the middle, the heart and liver that minister good blood and life spirits, to nourish that praise, is, The dignities of victories, and vengeance and judgements of equity on opposing princes and peoples, that the Saints shall attain unto. But if this Psalm be looked upon prophetically, according to the proper nature, idiom, and very mind thereof, we shall find it to have a long prospect; terminated with nothing but the full salvation and settlement of Jews and Gentiles, into a most glorious Church. So that if in part it be fulfilled in any eminent achievements afore that, they are but types, one greater than another, of some greatest thing to come at last. They are but as panelia, several Images of the Sun, form in the upper elements, the weaker or dimmer next us, whereby we look to the next which is brighter, and so at last to the Sun itself. They are but several marches of the Holy Army of the Lord of Hosts; several Forlorn Hopes, and Parties, skirmishing and conquering, before the whole Field be won in a set Battalio.  
Therefore Israel, new delivered from Pharaoh in Egypt; now marching in the Wilderness towards Canaan, praying and fight against Amaleck (assaulting them) utterly overthrowing Amaleck in a pitched Battle (Exod. 17.) 'tis written in tables (Exod. 20.) I am the Lord thy God that brought thee out of the Land of AEgipt; which they carried with them as their Motto in a Standard, to presignify to them, what God would in future do for them, and by them, against the Kings and Nations, in their way towards, and in Canaan; and therefore they should obey his Commandments. Accordingly God again appearing for them, enabling them to conquer several Kings and their Nations, as they marched on towards Canaan; to wit, Sihon King of the Amorites, and Og the King of Bashan (Numb. 21.) as after, the Kings and Nations in Canaan (as we have it in the Book of Joshuah) 'tis put upon record, and turned into a Divine Act, or Law (still in force, unrepealed, Psalm. 136.) to command 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, O now give thanks, O now give thanks, O 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, for his mercy endures for ever: And slew famous Kings, for his mercy endures for ever (which conveniently comprehend the Kings in Canaan, having spoken of the overthrow of Pharaoh King of Egypt afore, Vers. 15. And then nameth the Kings whom Israel overthrew afore they came into Canaan) He slew Sihon the King of the Amorites, for his mercy endureth for ever; And Og the King of Bashan, for his mercy endures for ever. And gave their Land for an heritage, for his mercy endureth for ever. Even an heritage to Israel, for his mercy endures for ever. Who remembered us in our Low estate, for his mercy endures for ever. And hath Redeemed us from our Enemies, for his mercy endures for ever. As if the Psalmist should say, These performances are pledges that 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) down to all Ages, till the Saints, or Holy people attain the Great rest of all; 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 doth the Apostle prove it? With what premises? Mark, he lays down two: First, because God instituted a rest for his people from the creation; But that was but weekly, Viz. the seventh day: Vers. 4. For he spoke in a certain place of the seventh day on this wise, and God did rest the seventh day from all his works. Secondly, Because God did give them a certain rest in Canaan for some hundreds of years, by Joshua, v. 8. by Jesus, that is, Joshua; so in your margin in your Bibles: But that rest also was but for a time: and since all this, God speaks of another rest, saith the Apostle, v. 5, 6, 7. namely, by David, in Psal. 95. that people should not harden their hearts, to hinder them from entering into his rest. From all which premises, the Apostle solemnly concludes, v. 9 THERE REMAINETH THEREFORE A REST TO THE PEOPLE OF GOD. As if the Apostle should have said (for they that have their eyes open and acute, can make no less of it) that the former RESTS, and in particular, that in Ganaan, were but types of a greater Rest on earth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For the Apostle cannot mean by Rest or SABBATISM (as he calls it in the Greek) the state of supernal glory, as we have demonstrated in another Treatise; but (to add one word now) he calling this Rest THE WORLD TO COME, names it in the Greek with great emphasis, 
* Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That INHABITED WORLD that is to come. (I speak short in this, because I have been large in another Treatise, which I hope the world shall see ere long.) And this name of the world, when the Apostle speaks of the world to come, is the name used to signify 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 than ever they had; only 'tis, saith the Apostle, a world to come; as if the world did newly begin, by the destruction of the old world of all the obstinate enemies against the Saints, which the holy people shall subdue or destroy: just as we say the old world afore the Flood. And Melchizedek (that is, 
H. b. 7.3.  Son the son of Noah) is said to be without beginning of days and end of life, because he lived many years in both worlds, that is, in the old before the 'slud, and in the new after the flood. If we cannot yet see (and that were strange if we cannot) that every great deliverance of the Holy people is a type of a future greater; and in particular, that Joshua and his holy Army were a Type of greater Victories yet to come since the Apostles, to wit, more general and effectual; then consult with Josh. 1.5. compared with Hebr. 13.5, 6. In that of joshua, the words are to joshua, and in relation to his Wars against the Kings and Nations of Canaan. There shall not any man be able to stand before thee, all the days of thy life: as I was with Moses, so will I be with thee. (See how there also is an intimation of one mercy to be a type and pledge of another. But the last words I aim at, viz.) I will not fail thee, nor forsake thee. These last words, to confirm the former in the business of conquest in War to and by joshua, are applied, in Heb. 13.5, 6. to all the holy people, in all their wars, and wants, and difficulties whatsoever, with a non-such or unparallelled 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: so that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. Which last words, sound of help in Wars; and oppositions of men; as the former, of all other supplies. And then presently gives us an experiment how well God hath dealt with his people of godly conversation in all ages. And then adds a demonstration of all; namely, because Christ is yesterday, and to day, and the same for ever; viz. unchangeable, to deal in the same gracious way with all his people in all ages. Thus you see how in the Old Testament former victories and deliverances were types and pledges of future.  
The same also will plainly appear in the New Testament, by S. john in the Revelation, the peculiar Prophet and Prophecies for our times; who carries on the meaning of the holy People's exploits in the Old Testament, in all their warlike victories, to be Typical and praemitial, patterns and pledges of future greater things that the holy people shall do and attain in our times and downward. For the manner of the Israelites lying in Camp in expeditions of War, was, the Ark in the middle; the four and twenty Orders of their Priests and Levites round that; and the whole body of the Army round them, in four Brigades, three Tribes to a Brigade or Post, towards the four Quarters of heaven. And the first Tribe of each Brigade or Squadron, consisting (I say) of three, did bear the Standard for all three. And the four Standards or Colours of the four Brigades, were, A Lion, an Ox or Calf, the Face of a man, and a Flying eagle (as appears both by Scripture 
* Ezek. 1.5, 6, 7, 8, 9, etc. Compare M. Mede on Rev. 4. now translated in English. , and Jewish Antiquities*, which I cannot now stay to discuss.) And thus, just, doth S. john in the Revelation bring in the holy people in the like posture, conquering and praising, in our times, and downwards. So in Level. 4.8.9, 10. the Throne, answerable to the Ark, is in the middle. And the four Beasts (Greek, Animals) that is, the whole Camp of the holy people, or Host of God, signified by four Beasts or Animals that anciently was in the Israelites Standards or Colours, rest not praising, saying, Holy, holy, holy Lord God Almighty, which was, and is, and is to come. Mark how the praise refers to 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. And when the four Animals, the Camp of the people of God, once begin their Anthem in the Chore, then presently the four and twenty Elders, the Godly Ministry see cause, and solemnly sing or praise. And when those Beasts give glory, and honour, and thanks to him that sat on the throne, who liveth FOR EVER AND EVER, (observe still how God's power and unchangeableness is minded) the four and twenty Elders fall down before him that sat upon the Throne, and worship him that liveth for ever, etc. You see yet still the praise hath a special eye to God's power, keeping the throne, and his immutability, living for ever; intimating, God would still be the same to his holy people, and more and more to make them subdue all their enemies. Which is so often repeated, because 'tis the main proposition of the whole book of the Revelation, and design of Christ for his people. 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 forty and four thousand, and Auxiliaries without number, with palms in their hands, (signals of Victory) praising, saying, Salvation to our God who sits on the Throne, and to the Lamb. And all the Angels stood round about the Throne, and about the ELDERS, and the four Beasts, etc. and worshipped, saying, Amen: blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and MIGHT, be unto our God for EVER and EVER. Amers. (Still Gods power and authority is minded.) And in what garb and posture do these praise: Answ. In the foresaid manner of four Animals, representing the Camp of God's holy people, with their Ministers, signified in the four and twenty Elders, v. 11.  
If you say these places are dim for the thing urged, and that light that is in them glimmers rather of spiritual wars and victories, then corporal; we will give you some plainer places, and for the literal sense of corporal victories as well as spiritual. The first place shall be in the fifth Chapter of the Revelation, conveniently placed between the fourth and seventh afore 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; and Christ at his right hand, to tell us his mind, and to prevail with him for our assistance. For which (typified in the opening of a book) the four Beasts or Animals, and the four and twenty Elders, (whose signification you have heard already) fall down in prayer-wise, vers. 8, etc. singing a new song (that is, for new mercies, as v. 1. before my Text) saying, Thou art worthy to take the book, and open the seals: for thou wast slain, and hast redcemed us to God by thy blood, etc. (there is our spiritual victories) and hast made us to our God Kings and Priests, and we shall reign on the EARTH. On the earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See also the Syr. & Arai, Bio. Gall.  not only in the earth. The Syrtack and Arabian Translation is over the earth. Here plainly is the holy people's corporal victories. We will pin this yet faster with that in Rev. 11.11, etc. The Witnesses risen and stood on their feet, and great fear fell on them that saw them. The seventh Angel sounds, and then the Kingdoms of THIS WORLD are become the Kingdom of our Lord, and of his Christ. And the four and twenty elders praised, saying, We give thee thanks, O Lord God Almighty, which art, and waste, and art to come, that thou hast taken to thee thy great power, and hast reigned: and the Nations were ANGRY. All which cannot be compatible and consistent with supernal glory, or the ultimate Judgement, but with a state on earth afore. We will trouble you but with the naming of two places more, Rev. 14. vers. 1. to 9 The Camp of God's holy people, to the number of one hundred forty and four thousand, marked in the forehead (not without allusion to the ancient marking of soldiers 
* So the Rom. Antiqu. ) and under the notion of four and twenty elders, and the four Animals, sing a new song of praise to God for the fall of BABYLON; which cannot possibly be meant but of material places and perdition on earth. In the nineteenth Chapter of the Revelation, in the first six verses, we have five times HALLELU-JAH, and once PRAISE, to the Lord God omnipotent. By whom? Answ. By the Host or Camp of the four animals and four and twenty elders, called several times much people. For what? Answer, For judging the Whore, and avenging the blood of the Saints on her. How? Answer, By casting the Beast and the false prophet into the lake of fire; and destroying their Army by the sword, so that the Fowls were filled with their flesh.  
All which how it can be understood of mere spirituals, let them devise that are contrary minded; for I and others of greater learning cannot. 
Mede, etc.   
I need say no more for confirmation of the Doctrine. For Explication, I have already something anticipated myself afore; viz. That Gods 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 form by late successes, but that I have been settled in for these eight years last passed, at least; and did not for bear to give a little notice of it in public, when there was no great safety for one to utter such things. I have for about so long foreseen by the Word of God, that 1650. or thereabouts, would be a time full of great and glorious wonders.  
Post Mille & sexcentoes quirquagesimus annus  
Omnibus elapsis dignior annus erit.  
That which guided me to this expectation, were three places of scripture. The first Scripture, Dan. 12. Daniel hearing of the wonderful times of Michael's beginning to deliver his people, ver. 1, 2, 3. wherein, after great difficulties, the Saints shall begin to be so glorious upon the earth, (for that in the second verse cannot be meant of the last general resurrection, because it mentions 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; 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, 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 
* Ezek. 4.4, 5, 6. where 390 and 40 days signify so many years. I have appointed thee each day for a year. , as is the common phrase of the Prophets; otherwise nothing can be made of it, to comfort Daniel, or the people of God, either jews or Gentiles.) Now the ceasing of the jewish daily sacrifice was accomplished with so many visible footstsps and degrees, and with such eminent note in the most famous Histories, as the thing cannot possibly be hid from our eyes. First, Upon some rising of the Jews against the Roman Empire, Titus son to Vespasian, Emperor, came and destroyed their Temple, about seventy years after Christ, according to Christ's Prophecy, Matth. 24.1, 2. Then the in daily sacrifices ceased in the Temple: so that the Jews, yet zealous of their sacrifices, after that sacrificed in the City, likely as ne●r the remaining ruins of the Temple as they could. But upon some revolt of the Jews from the Roman Empire, Adrian the Roman Emperor came in his time, and about the year 134 after Christ, demolished the City; whereby the daily sacrifice was also taken away from the City; and by the Jews was carried away to Mamre, where of old God appeared unto Abraham: There they build an Altar and sacrifice, and force Merchants also to sacrifice, or else inhibited their trade. Which Christian Constantine the great, coming to the Empire with conquest of his heathen Colleagues, about the year 313, being not able to endure beat down their Altar, and built there a public place or Church (as the common phrase is) for christian's to worship God in. Then the Jews, driven to their last shist, return to re-edify Jerusalem. By this time Inlian 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, etc. But fire and tempest from Heaven destroying their work, burning their tools, and hurting and terlifying the workmen, the Jews never sacrificed more. Now all know, that know any thing of History or Chronologie, that Inlian came to be Emperor near about three hundred and sixty years after Christ; and soon after, so encouraged the Jews to that their ruin. Add now three hundred and sixty to one thousand two hundred and ninety, and there is made up one thousand six hundred and fifty.  
The third Scripture is in Revel. 13.5. To the Beast was given to DO and to ACT, (so in the Greek. See also the Margin of your Bible, and Brightman) I say, to DO and ACT, that is, to some purpose, for forty two Months, (that is, solary months, thirty days to a month) that is, one thousand two hundred and sixty days; for so one thousand two hundred and sixty days, and forty 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, accorcording to Prophetical manner of speech; as we may see by the effects, viz. the woman fleeing into the wilderness so long, and the Witnesses prophesying in sackcloth so long, Chap. 11. and Chap. 12. Now the first appearance of Antichrist to be past a child, 
Vide Eliam Reusnerum Isug. Hist. in infant. Antich.  and to begin to work and act vigorously, was about the year 390 after Christ, wicked Arrianism, denying the Godhead of Christ, then about increasing, with many other symptoms of Antichrist. Add now 1260 to 390, and thence ariseth 1650.  
If any do object, they do not yet see in this year 1650, the events to answer to the time: I shall only say this, which I did at the beginning, that then about I expected great things. And whether then about, already, hath not been done great things, the binding of a King, and some Nobles; the change of Kingdoms into Commonwealths, the beating of Ireland and Scotland over and over; our Fleet, a terror to other Nations, etc. besides Foreign transactions; I leave wise men to consider. And what may be by the end of 1650, who can now foretell? But if no more should come to pass, Exactly, within the compass of this year 1650, remember these three things. First, That the learned Chronologers, and Astronomers, do know, that by reason there is but one day Odds, between the end of one year, and the beginning of the next; and that there are certain odd hours every year, beside the three hundred sixty and five; that it is a small matter to miscount a year or two, in Chronological computations. Secondly, That Inlians fact in common account, was something after three hundred and sixty, viz. in three hundred sixty and three. And others reckon, that forty two months, or one thousand two hundred and sixty days, did not begin, till 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. 2.6.) was removed, about the year 400. Thirdly, That 'tis told us in Daniel, ch. 12. v. 12. That though great things may be done about the year 1650, or a year or two over: Yet the blessed time of all on earth, is not till 1335 after the daily sacrifice; which is forty five years beyond 1650. Others upon another account, make it about ten years shorter; viz. the ruin of all the open obstinate enemies of God, to be down by 1685. Be patiented and pious the while: Be sure to be on Christ's side, and of the Holy People.  
You see in the Doctrine, 
Use.  God's goodness; and the Doctrine made good: now let us put it to good Use, to move us to praise God. Praise is a Spiritual duty. Necessity may make Carnal men More suo, 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. If we be spiritual in truth, if we be Gods holy people indeed, and sincerity, though never so weakly, here is much in this Doctrine, to direct, and erect, and raise our spirits to praise God, like the day, and like ourselves. For the whole Doctrine is as a Divine Constellation, a spiritual Pleìades, strongly radiated upon by the sun of the Text and Context: That is, every word in the Doctrine, is a several Star, that hath his several beams and influences; giving life as well as light, to quicken us in this days design of praise. And they are in number seven, in nature considerable.  

1 Word is, God commands.  
2 His Saints or HOLY PEOPLE;  
3 To praise;  
4 For his performance;  
5 Accord to his promise;  
6 Of honouring them;  
7 With such honour.   
And this seventh comes seasonably last, in the rear, as the entrance to our REST or SABBATISM, as the Apostle calls it, Heb. 4.9. 
* So the Greek, as we shown afore. Selah so oft in the Psalms, signifies to list up. .  
All these, that we may sing them with SELAH, that is, heighten our echoes of praise suitably 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 system and platform of holy praise.  
2. Antitypically, in a special answetablenesse of our CONDITION; set, tuned, and fitted, to the highest KEY of such a Platform.    
1. TYPICALLY.  
1. God Commands. And who may more, and better Command than He? He gives all to us, and us to all 
* 1 Pet. 1 4, 5. Gen. 1.1 omnibus p●tentia irresistentiae. ; and hath only our praise for all. He Commands in the Old Creation, and all things obey: What men then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the New can disobey. 'Tis not a Case of Conscience, whether we may praise; but Gods Command to Conscience, In every thing to give thanks, 1 Thes. 5.18. Intimaring, that in every thing, there is something, that is a just reason of praise. And our righteous Master that bids us make Bricks, 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; that enables us to pray and praise, Zech. 12. Rom. 8 Yea, God's very Command is vigorious, under the Gospel, 2 Cor. 3. 2. Cor. 4.6. It doth not only drive, but draw. God will concur with his own Command, Mat. 28.19. Go, and I am with you, etc. And so in other things, as Saint's experience can testify; who find that in praising, they rise in praise. As Luther said, Prayer is the best preparation to prayer. When we are warm in our Spiritual GEARS, we draw strongest. Pleasure (saith the profound Philosopher) the more 'tis acted, the more 'tis increased. Grace is the most active created thing under Heaven; and Praise in a gracious heart, the most suddennest thing to take fire. If David begin a Psalm of praise in Gammut, he usually ends in Ela. He mainly thrives in that, and ascends above himself.  
2. His Holy-people, or Saints, or Holy-ones. This word is a word Of Distinction, Of Obligation, Of Notion, or formal Consideration.  
1. Of Distinction. Holy-people are the proper persons for praise. These are the Spiritual Choristers. The Apostle conjoins these, as inseparable, unthankful, unholy. Therefore on the contrary, 
2 Tim. 3.2.  these are inseparable; Holy ones, are thankful ones. The Heathen saw so much of this, as to say, Ingratum dixeris, & omnia diexris: Say a man is unthankful, and say he is any thing. 'Tis a paunch of vices. Therefore by the Canon of contraries, Thankfulness is comprehensive of many Virtues. The best Spirits, are most praysefull; praise being the common work of Angels, Luke 2. and the acclamations of the Seraphims, Isai. 5. To whose pattrn we are to conform, as is hinted to us in the Lord's prayer. 
Mat. 6.10. Thy will be done on earth as 'tis in Heaven.  David the Saint that above all others, hath the stile of being a man after Gods own heart, 1 Sam. 13.14. is called the sweet Psalmist of Israel, 2 Sam. 23.1. And was the main Author of the book of Psalms; which in the Hebrew, as we said, are called Praises. And therefore men cannot (I should think) refuse to praise out of much Conscience, 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, and of the same elevation and magnitude with itself; not of morning-starrs, which promise more light in the case that is put.  
2. Or a made Conscience; not native and genuine, but form by borrowed debates, agreement, and example of others.  
3. Or an engaged Conscience; praise not consisting with its interest and design.  
4. Or an ill principled Conscience;   that disownes the Commanders as well as the Command of praise: and therefore cannot speak the language of praise in Scotish, or Irish. Surely with much sorrow we may speak it, that if it be possible that some Saints cannot see the least cause to praise, in great deliverances, they are Saints under great temptations, and not with a little offence given to the generality of Saints. The tongue of a holy man is called his Glory, 
Psal. 16.9.  because as 'tis the glory of members, 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, whiles such. For Saint, or Holy people, is,  
2. A word of Obligation. Saints or Holy-people signifies that such are bound over by grace, to the duty of praise, 
Psal. 30.4. Psal. 52.9. Psal. 89.5.132. 9, 16. Psal. 145.10. Psal. 33.1. Psal 118.1, 2, 3.  because holy. Therefore the Psalmist oft sets them this ditty and song; Sing unto the Lord, O YE SAINTS OF HIS. Praise is good before thy SAINTS. Thy faithfulness shall be praised in the Congregatìon of SAINTS. Let thy SAINT'S shout for joy. Saints shall shout aloud for joy. Thy SAINTS shall bless thee. Praise is comely for the UPRIGHT. Praise the Lord, O YE SERVANTS of the Lord. O give thanks unto the Lord, for he is good: for his mercy endureth for ever. Let ISRAEL now say, that his mercy endureth for ever. Let the house of AARON now say, that his mercy endureth for ever. Let them that FEAR the Lord say, that his mercy endureth for ever. If God's people praise, the holy Ministry must not be divided from them in that duty. We heard afore, that when the four Brigades of the Camp of God (in Revel.) praised, the four and twenty Elders did also. Saints have, as more divine reason wherefore, so more wherewith to praise. Holiness implies that Saints are partakers of a holy God, in and through an holy Christ, by holy grace; and so are partakers of all, and of him that is more than all, Rom. 8.32.1 Cor. 3. the three last verses. So that all, yea all adverse things, work together for their good, Rom. 8. well therefore might the Apostle say, 1 Thess. 5. In EVERY thing give thanks. But if two Armies meet in the field, upon the Case of Nationall wrongs, the wrongdoer refuseth to make satisfaction when desired; they are both resolved to try it out by the sword; to Conquer, or be Conquered, (no middle of participation between:) the wronged party is set upon by the wrongdoer, once, again, and a third time; the wronged party still beating them, to at last a total rout, and full victory; 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, as 'twas by the two Armies then resolved, to win all or lose all, we must either say, it was a mercy that England conquered, or else it had been a mercy if Scotland had conquered. And if any were of that monstrous mind, they might have considered, that they might have bequeathed good will and kindness to the Scots at a cheaper rate, then to set their own houses on fire, to roast their neighbour's eggs; that is, to lose the English nation, to pleasure the Scotish. But of this more anon; though I even faint to think on some among us, not the worst of men; Quibus non suaseris, etiamsi persuaseris; who though they are convicted, yet will not be converted in their opinions and judgement touching this thing. Saint, Redeas ad teipsum, return to thyself, and to thy duty. If thou art a Saint, thou hast all matter, and mercies of praise. Yea, all things to thee are mercies; upon every thing thou hast, 'tis written, as upon a deveut man's house in every corner, Ergo lands, therefore praise. If Saints have personal mercies, none so enjoys them as he. A Stranger (saith Solomon) intermeddles not with his joy. And his name (saith S. john) in his white stone, none knows but he. If Economical mercies; The fire-stickes and fuel of comfort is laid closer together, to set his joy on flame, than others. If Nationall, none shares in such mercies, so much as the Saints. The preservation of this nation, is the preservation of their choice delights, namely, piety and liberty; which the Almost-Christians and Semi-religious slavish spirits deem not. Therefore if some men's spirits be discomposed to praise, shall the generality of Saints be uncomposed? If miscomplexioned minds, not prising the Donation, praise not the Donor, shall not the Common Chore of Holy people sing, 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, and our Liberty secure? Psal. 107.1, 2. O give thanks unto the Lord, for he is good, for his mercy endureth for ever: Let the redeemed of the Lord say so, whom he hath REDEEMED from the HAND of the enemy.  

The Case of Deborahs' praising, when other Tribes would not.  Deborah and her Army of holy people, namely, the Tribes of Ephraim, of Benjamin, of Zebulon, of Naphthali, and Issachar, will fight; and conquering, will praise, (Judg. 5.) though the Tribe of Reuben be divided in his spirit and practice, abiding among the sheepfolds; Gilead is beyond Jordan, Dan is in ships, Asher is on the seashore. See, here is wicked tyrannical Jabin and Sisera, as bad enemies to Israel, as the Irish rebels to us; yet the last-named Tribes will neither fight nor praise. Therefore in this Chapter, where their part should come in, there is (as we say in Music) a Large-Rest: They sing not; keep not tune nor time. Yea, their part is smeared with a blot upon record, by God himself, to disgrace their evil deed to this day. 
The Case of David, mourning over that Victory of which others were glad.   
But there is a greater wonder than this, of David, 2 Sam. 18, etc. that when the danger was near, 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 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; yet upon the obtaining of a glorious Victory against that Arch-rebel and Rebellion, David is so far distempered in spirit, that he mourns over the matter and means of his deliverance; and, not unlike some others, would comply 
* See 2 Sam. 19.2.  (as the manner is) with a King or at least frown upon them that wrought the deliverance. But Joab and his Army were glad; as they had good cause. You will say, Can ye blame David? Absalon, that was slain, was his son. And some of David's BRETHREN fell in Battle with him. Was he? The Rebellion was the more horrid, the danger far the greater, if Absalon had prevailed: and therefore the merciful deliverance was of the same size; and should have been the measure of David's joy. And to our business, the Objection is our advantage. Absalon was his son, and that was nearer kin to David, than any King to us. And they that were beaten in Battle, were Brethren; and therefore nearer allied to David Joab, and to the conquering army, in Notion and Nation, in form of Worship, union of Policy, Blood, Territories, and Temple, than the Scots are to us: yet for all this, 'twas David's failing, his great failing, to mourn over Absaloms' death, 
See D. Har. in Absal. funeral.  and his army's downfall .. So learned and godly Divines urge the story, for the proof of Saints weaknesses: and unto that form and shape the divine story most emphatically limbs it out to the life. And Joabs' wise carriage on the contrary part (Chap. 19) is as singularly portrayed, his honour emblazoned, and he commendatorily described, for rounding the King to purpose for his indiscretion. 
2 Sam. 19.5, etc.  Thou hast (saith joab to David) shamed the faces of all thy servants this day, which this day have saved thy LIFE, and the lives of thy sons, and of thy daughters, and the lives of thy wives, etc. in that thou LOVES thine ENENIES, and HATEST thy FRIENDS: for thou hast declared this day, that thou regardest neither Princes, nor servants: for this day I perceive that if. Absalon had lived, and all we had died this day, than it bade pleased thee well. Now therefore arise go forth, and speak comfortably (Heb. to the heart) to thy servants, etc. (A notable speech, and looks keenly, with a piercing eye, on some that now mourn for our Victory, and worse than David, who did it in his private chamber, but they in their public prayers.) With this ●ouzing, home, and just Oration, David is convinced of his folly: he ariseth, yea, and goes and sits in the gate; to encourage and comfort the people, for winning that victory. Now therefore, was it not well done of Joab, and his Army, to rejoice in the victory; 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 Brethren, and shedding of blood; for which Israel mourned in the Case of Benjamin, Judg. 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 Brethren. But that the wronged English party, (as the several Declarations of the Parliament have demonstrated) do rather Conquer, then are Conquered; therein we justly rejoice, and praise God for it, though (because it could not be avoided) it cost blood, and the blood of Brethren; 
Benjamins' Case discussed, touching the Israelites mourning after their overthrow. So in Hamilions' invasion, and in the relations of it in print, and from other good testimonies to the Author.  as in the Case of Absalon.  
For the Case of Benjamin; we will refer our Case to that, to be tried. It sures to our condition, and is exceeding much for us. The story is in the 19, 20, 21, Chapters of Judges, I need not relate it but only apply it. The cause of the other Tribes of Israel warring against that of Benjamin, was far less than 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 than once; undoing many families with intolerable taxes; plundering men of their goods, and cattle; calling our land Scotland, as they further invaded us; threatening death to them that contradicted them therein. And since that, they have proclaimed a King, over this Nation of England, contrary to the Declaration of our Parliament. And for all this, have refused to give in any satisfaction. But the cause of the Israelites war against Benjamin, was but personal, some vile fellows of Gibea ravishing the Levites Concubine to death; that town and the rest of the Tribe of Benjamin refusing to give satisfaction, in delivering up the malefactors, though Israel were warned, and wo●ed thereunto; that so guilt might not lie upon the land. Yet for this cause, (inferior to ours) the Israelites make war upon the Benjamites; fare nearer brethren to them, than the Scots to us. Therefore thus fare, no cause of sorrow to Israel, or us; a good cause, is no cause of sorrow. In prosecution whereof, Israel asked counsel of God, several times (as did we): they were bid by Oracle several times to go, as we were by many clear impressions upon our Spirits, upon solemn days of Humiliation, 
So it was impressed upon the hearts of the Army, and of the Churches in London; as they gave in their accounts, after the days of Humiliation.  kept for that end, to know the mind of God. So that nor yet, was there any cause of sorrow, to us or them. The ultimate event of the total overthrow of the Army of the Benjamites, sealed it to the Israelites, that God was with them; as the same seal was given to us, in the total rout of the Scotish Army. And in this also, precisely considered, as Gods answer of prayer, his performance of his own Counsel, the manifestation of his presence with the innocent, with punishment upon the wrongdoer; there is found no cause of sorrow for either of us. But in the middle transactions did Israel fall in battle twice (for some secret sin, as they did at Ai) we (ever blessed be Jehovah) fell not at all before the Scots. Therefore the Israelites might well mourn more, and have less cause of rejoicing than we. But mark by the way, for all the Notion of Brethren, the Benjamites mourn not for the fall of the Israelites that we read of. 'Tis just as if now, the contrary minded among us, should mourn for the overthrow of the Scots, because (as they cry) they are their Brethren: but they never mourn for them few that were killed of us, or for our distresses by weather, or want of provision, for the whole army, or for the distresses and wounds of many of us; as if we were not Brethren to them. Benjamin will not mourn for Israel, though in two battles they kill of Israel forty thousand men. 
Judg. 20.  If Israel will, they may at last mourn gratis, for Benjamin, and the mean while for themselves, for their twice falling before Benjamin, Benjamin regards it not: whence I observe, that if the Israelites had conquered the Benjamites at those times, the Israelites would have saved their mourning, and would have been glad of conquest: For they are in the case, immediate contraries. 'Tis true, that afterwards that the most part of the Tribe of Benjamin were cut off, and the whole Tribe even extinct, the Israelites mourn. But the formal consideration, and precise reason would be weighed, and heeded; especially by men, that most pretend to most reason. The Israelites cannot mourn for standing up for a most righteous cause; nor for Conquering the Benjamites; to which God encouraged them by three several answers, bidding them go. What then? 'Tis upon another account. 

1. A Tribe was cut off. The distinction of Tribes being then much preserved, to distinguish the coming of the Messiah of the Tribe of Judah, as was fore-prophesied. Now this consideration of Tribes, contributs nothing to our case, to cause us to mourn, or hinder our joy for our victory over the Socts.  
2. And mainly, the Israelites mourned for their Rash COVENANT. Which they choseing rather, to break then keep, they were pacified 
Judg. 21.    But the Israelites were so fare from mourning, for the slaughter of the Benjamites, that now after all, they send twelve thousand men against jabesh-gilead to destroy it, and in it all, both man and woman, that had lain with man, for that they came not up to help them to conquer Benjamin 
* Judg. 21. . If possibly men may be convinced, this would, if weighed, conconvince them.  
Obj. But there was no solemn thanker for these victories against Brethren. Answer, Those that make this Objection, can tell us if they please, that extraordinary duties, and days, as of Fasting and Feasting, or Praying and Praising, are to be taken up by the people of God, e●renatâ, occasionally, as some extraordinary cause is offered by divine Providence. So that we are not tied to rules or example, when to set such times apart, but as God acts for, and makes impressions upon, the hearts of his people. But if this answer will not serve their turns, we add; that though David blubbered for the overthrow of Absalon, as we heard 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 Absalon must needs be included) from the first opposition of Saul, down to that day, as the Title of the Psalm (Canonical Scripture as well as the rest) hath it. And is twice upon record, v. z. there, and the 18. Psalm. left for all Israel to sing, and praise God.  
But to leave disputes, the truth is, the greatest Core and cause of non-praising God, is, the corruption of man's heart; if the heart be out of tune, it will not praise, be the cause (almost) what it will; 
1 Thess. 5.18.  though the Holy people are bound, and obey, In every thing to give thanks; much more in greater mercies. We have a renowned instance of both, in Ezra 3. ver. 10. to the end of the Chapter. One could not but think (had not the event shown the contrary) that all the jews would have praised God at the laying of the foundati on of their second Temple, 
The Case of the compound of sorrow and joy, at the laying of the foundation of the Temple.  after their return from the Babylont an Captivity; and with an height of joy, answerable to the depth of sorrow they had been in, for the ruin of the first, and their long inslavement there But lo, in stead thereof, a many Mal-contents, howl and mourn, while others joy. A confusion to be wondered at; which will more appear, and serve this day, if we do but show you barely the roots of ten remarkable observations, natively growing there; which transplanted, by yourselves into your own hearts, will spring up to a great talness, by a little meditation. Namely, That the beginnings of reformation, are times of great discrimination, of the complexions of men's Spirits. In this Third of Ezra, 10. etc. upon the said occasion, jew is distinguished from jew. They are not all of one mind, some take content, some discontent, in, and about the same thing. They are all firebrands, but newly taken out of the fire; some flame with joy, but others quenched and hisse with tears of sorrow. 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. In the like times, the afflicted endeavour to overtop, drown, and swallow up, the actions of the well-affected, with their peremptory counteractings; the cry of the lamenters, almost overcome, and confound the shoutings of the rejoicers. Of those that are so illaffected 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 (chief) that conterpoise against the well-effected, both of Ministers, and Professors, in the solemnity of that day's praise. For the Text is express; And when the bvilders laid the foundation of the Temple of the Lord, they set the PRIESTS in their apparel with Trumpets, and the LEVITES the sons of Asaph with Cymhals, to PRAISE the LORD, after the ordinance of David, King of Israel. And they sang by course, in praising and giving thanks unto the Lord, because he IS GOOD: FOR HIS MERCY ENDURETH FOR EVER. See with what manner of solemnity, and high observation of the day, the Sweetly-composed Ministers and People praise God. And observe with a judicious eye, what is the matter of their song and praise; even part of the 136 Psal. as now further fulfilled, as before it was fulfilled in part, in their deliverance from Egypt, and their Conquests in the wilderness, 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. But MANY of the PRIESTS and LEVITES, and chief of the FATHERS who were ANCIENT MEN, that had seen the first house; when the foundation of this house was laid afore their eyes, WEPT WITH A LOUD VOICE. 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; namely, because it did seem by the platform laid, their condition as in regard of magnificence, was like to be meaner something, then formerly. This they thought, because they carnally looked upon the outside of things, and not to what spiritual glory God might cast upon this second (though lesser) Temple, by sending the Messiah to preach in it. This Hag. chap. 2. v. 3. etc. doth intimate. And further, they imprudently judged the utmost events of their present mercies, by the small beginnings of things. Because the foundation of their Temple was less, therefore they conclude, all things should be, from time to time diminished and lessened; a most false ground of right judging, and determinations. These Mal-contents doubt not but that presently and publicly they may prudently enough declare their discontent upon the public and solemn day of joy and praise. By which disjuncture and contrariety of their spirits, and manifested acts, much people are much amused, and amazed. So plainly this text of Ezra: The Priests, and Levites, and chief of the fathers (that wept) wept with aloud voice, and many shouted aloud for joy; so that the people could not discern the noise of the shout of joy, from the noise of the weeping of the PEOPLE. But, notwithstanding all these things to impede and prejudice this day of mercy and praise at the foundation of the Temple, God reserves and raiseth the hearts of a remnant, nay a great party, to praise; who are in this 3 of EZra, and Hag. 1.2. encouraged and commended, and the non-praisers disgraced there upon record. We see by this, that whiles men are mistaken in their judgements, and distempered in their spirits, a great matter will not make them praise. But as it runs in the Head we are upon, the duty lies upon the HOLY PEOPLE. Which is not only a word of distinction, and obligation, as we have heard, but,  
3. A word of Notion, or Formal consideration; under which the Saints must praise: Namely,  
1. Spiritually considered as Holy. No distinction of Sects (as good men are oft reproached;) no variety of judgements in nonfundamentals; no differences of forms of Discipline, that are not opposite to the Word of God; no discriminations of Presbyteries and Congregations, so as they be all Saints, holy persons, should, much less shall (for future) come into consideration, to hinder praise. All that are holy, do, must, shall, and will praise God for mercies. All that own Saintship, must own their God, own their mercies; and both in a day of praise, lest they forfeit their recognizance of Saintship.  
2. Civilly considered as people; in opposite distinction to Kings: Monarchy being turned into Democracie; 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 ruin. But a regular Democracie assisted with an occasional Aristocracy in Trust, is most safe; as some experience may be seen, in SwitZerland, Venice, Low-countries, and New-England; and most anciently among the jews, in the time of the Judges; or something afore, Moses being but a Prophet to direct what was the mind and Laws of God: and joshua, but their General, in case of War, as were after their judges. Under which notion only were Kings chosen, whiles kept to their proper duty. Of degenerated Kings, of which, justin speaks, Arbitrium principis erat pro Legibus, the Will of the Prince was the Law; Nimrod was the first, we read of; whom the Scripture brands with the disgraceful title of a Mighty-Hunter, that is, a Man-Hunter, a Tyrant, Gen. 10.8. The next were the nine Heathen Kings, Gen. 14. 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 
* Hosea, 13.11. , who proved a great plague to them, as God fotetold them (1 Sam. 8.) And after, how did most of the Kings of Israel and judah prove bad! and since Christ till now, what hath the generality of them done for Christ? but much against Christ, and true Christians: yea, and have been the grand oppressors of the world, dashing millions of men to pieces in bloody wars, to satiate the thirst of their own ambition, and enlargement of Dominions. No wonder therefore if the world in many ages have declined from Monarchy (as in the time of the Maechabees, and the Roman State) and inclined to a Democracie, as among the Athenians of old, 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 Democracie amongst us. What mean else, our juries in most Courts; our determining things by Vote, in other Courts, or assemblies of suffrage; our Representatives in Parliament; our choice of Burgesses of Towns, and Knights of the Shire, to sit in Parliament; our consent asked at the Coronation of our former Kings, Will you have this man to be your King? our receiving of him, with condition to rule according to our Laws; our swearing him to that; our requiring him to pass in Parliament all the Laws quas populus eligeret, that should be agreed by our Representatives in Parliament? Yea, before the Conquest, our Chronicles make mention of several Kings deposed by the people of England, judicially; 
Stows Chron. of Archigallo, Merianus, etc.  some for drunkenness, and wickedness of life; others for laying too heavy Taxes on the Nation. 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 ('tis not said of Antichrist) shall be broken to pieces. Three are gone; the Assyrio-Chaldean, the Medo-Persian, and the Grecian; the feet, legs, and toes of Iron and of Clay of the Roman, to be crumbled; and now comes on the tragical stage to that end. And all this to be done, to make way for Christ's visible kingdom on earth, Dan. 7.14. compared with our Text, and the Revelations throughout. Monarchy hath been extolled by Book-polititians, for Majesty, and likeness to the rule of God: But it hath so long degenerated into Arrogancy and Tyranny, that it is now disgracing itself out of the world. Democracie hath been sometimes despised, where and while it hath been eclipsed by the seeming-splendor of Lord-ensnaring and people-vassal ging Royalty. But what it wants in Majesty, is richly made up in true Liberty, and secure Safety. The people loving the Governmen of the People (as before described) love themselves. But Kings loving themselves, and their Court-creatures, they drained and sucked out the life, and blood, and spirits of the State. The People's misery and poverty (as was their Maxim) was their security to do what they list. The time is now at hand, to dethrone Monarchy, and to raise Democracie, according to our Text of the Honour to be given to the Holy-people, compared with Dan. 7.27. Read it wisely. The KINGDOM and DOMINION, and the GREATNESS of the Kingdom UNDER the WHOLE HEAVEN, shall be given to the PEOPLE of the SAINTS. You see then, our Text, and that of Daniel, speaks fairly for a Democracie, that is holy; and our Times, begin to echo distinctly to it, as we shall see more after, in the antitypical consideration of the terms of our Doctrine, and Text.  
3 Word is, Praise ye the Lord; or, as 'tis in the Hebrew, HALLELU-JAH, which is (as I may say) the Heavenly pricksong of the times signified in the Revelation, to our present time, and downward. When had we cause more to praise Jah or Jehovah, then now? When did he more manifest himself, as such, then now, by that time we have reckoned up the many things of this day's memorial? And the duty is like the desert. It doth not only sound of what we must do, but savours of much sweetness in the doing; and so a motive as well as a Command to praise. For, Praise is a preparation to prayer. He that is not in tune to pray, let him first play the praludium of praise, he shall soon find his heart, before bedridden sick spiritually, to come to his life and strength. So it appears by David's Psalms often. For praise is a great heart-melter, a Convincer of sin, in regard of the unkindness of it; and so an admirer of divine mercy; as Jacob; Lord, I am less than the least of all thy mercies. For, Praise is an owning of the returns of our prayers. We know our prayers again, when we see them acted and effected; and make us Echo to God acts as David; Away from me ye workers of iniquity, the Lord hath heard me. (Psal. 6) What shall I render to the Lord (Psal. 116) for all his benefit? Therefore praise also, is a quieter of discontent, a composer of our spirits, an allayer of the mutinies of the affections, Psal. 73. Psal. 77. It is the intent and event of God's deliverances, and the acceptable glorifying of him, Psal. 50. v. 15. v. 23. And 'tis a great tryer of the actions; that is in judgement and Conscience well done, for which a Saint can cordially give praise. Therefore praise we for the thing done; for eyes to see cause of praise; and for hearts willing to give thanks; And whiles we praise, we lose no time to procure at the Throne of Grace. Praise is as well a potency and prevailing to get, as a pledge, we have received. As well a Petition, as an accquittance. So in the story of jehosaphat, who whiles he praised, 
2 Chron. 20.22, etc.  obtained the victory of an Army of enemies. Therefore doubt not but that this day's praise, shall have the fruit of Petitions. Therefore to all these seven, let the foot of the song be, Therefore praise, therefore praise, etc.  
4 Word is Performance, Psal. 136.3, etc. O give thanks unto the Lord of HOSTS, who alone doth GREAT WONDERS: for his mercy endures for ever, etc. Who remembered us in our LOW ESTATE: for his mercy endureth for ever. And REDEEMED us from our ENEMIES: for his mercy endureth for ever. Need I speak to this Text? The day is a plain and complete commentary.  
5 Word is, according to his Promise. Not only great things are done for us, but with the great seal of God's truth; that he hears, when we do pray; and doth as he speaks. So that in what we have heard, and seen, and enjoy, being the issue of promises, all is not done, till THIS world be done. God's Promises are of an unknown worth, a rich improvement, and of endless incomes of Reversions. Promises are like the sun, that casts its beams at first rising, from East to West. 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 years since from learned and religious Calvin. Promises have never an end of all in them, till Saints attain the perfect end of all. So that as all the promises and performances of the Old Testament did first devolve themselves on the great period of Christ's incarnation; so next they reach to, and rest upon Christ's 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 fulfiled, and now such a promise is fulfiled; unless they mean fulfiled so as not yet fully fulfiled. What ever is done, till the full perfection of all things come, is but an Epocha, Interval, or Stage of the progress of promises; and their several Guesses. Promises in their effectual move, are like the movings of the Sea, the latter wave is the greater, and the outwarder circle the wider. We now wonder at the greatness of mercies present. But he is immense that acts. Now, are but dawnings to the sun hereafter rising, 2 Pet. 1.19. The Holy-people are now honoured; But shall be more, and more; So it follows in the two words behind, namely Honour, and such honour; with addition to ALL his Saints.  
6 Word is honour. God will honour them, whom the world all along till now, have most vilified. He will make them glorious before men, whom (as Paul faith) men have made the off-scowring of all things. Now, it is not 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. Rev. 5.9, &c, 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 slain, and hast redeemed us, &c: out of every nation, and hast made us unto our God Kings and Priests, and we shall REIGN on the EARTH. And I beheld, and heard the voice of many angels round about the throne, and the beasts, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice, Worthy is the Lamb that was slain, to receive POWER, and glory, etc. And every CREATURE in heaven, and ON THE EARTH, etc. heard I, saying, Blessing, honour, glory, and power, etc. Surely, if God will honour his people by glorious performances, they shall honour him with praise, Psal. 50. Psal. 113.  
7 And last word is, SUCH honour, namely, to subdue Kings, and Nobles, and Nations. If (as 'tis twice spoken, and almost together, Rev. 21. to wit, vers. 24. and v. 26.) The Kings and Nations shall so love the light and glory of jerusalem, (that is, of the holy people) to WALK in it, and bring their honour and glory to it, well: If not, they all fall before and under my Text; The Holy people shall execute vengeance upon the Nations, and punishments upon the people: To bind their Kings with chains, and their Nobles with fetters of iron: THIS HONOUR HAVE ALL HIS SAINTS. And for that, the Saints shall praise, as 'tis in the Text. HALLELU-JAH, Praise ye the Lord; as the 19 of Revel sings consent and consort to it, Hallelujah, Hallelujah, Hallelujah, Hallelujah, Hallelujah, Praise ye the Lord, (so often is the repetition in the first six verses) because the Lord judgeth the whore, and the beast, and the false prophet; and kills their army with the edge of the sword; as is the close of the Chapter. Then shall the Saints begin to have a Rest upon earth, Satan being bound, (Revel. 20.) according to the type of the Israelites rest in Canaan, after their subduing those Kings and Nations, as we have a clear hint, Heb. 4. touched afore. To this things will come, be sure of it.  
Thus of all the seven words of the Doctrine according to the terms of the Text, 
The antitypical consideration of the Doctrine and Terms of the Text.  considered typically: Next, a word of all joyncly, considered antitypically, and I have done.  
We do (blessed be God) bless the Lord this day, with Gospel-celebrations of singing, praying, preaching, praising; as the jews did in this Psalm, with religious music and dance. And why praise we? Because on this day, in a most eminent manner and measure, this text is fulfilled in our cars. Bear witness, and wonder. Have not the Holy people had SUCH honour as to bind a King and some Nobles, and to execute judgement upon them? Have not the Holy people (as this days mercies tell us) taken Nobleses 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) drove on the same design, and therefore I justly put them together this day; as the sword of the Lord and of Gideon (blessed be Jehovah) hath put them together into the same mortal incapacity to hurt us any more. The mere name Scots, pleads but little persuasive Oratory in mine ears, to put the generality of them in any higher predicament, than the English or Irish enemies afore named. 
Of these we have had sure intelliligence; partly by letters, and partly by them that have seen and beard the mannerof these things, and partly by the carriage of their commissionministers here.  The High-landers are Heathens. Their Common-people (as they confess) are Vassals to their Lords; and we know they are to great vices. The best of their Ministers, for the generality, swear at least petty oaths. Their discipline of their Stool of repentance, and their iron hoop (which they call Christ's yoke) put upon them that will not ascend that stool to a verbal recantation, are but ridiculous. Their Classes are Claves, keys to shut men's mouths, that nothing may be debated out of the Scriptures beyond their stinted common road. A woeful hindrance to the increase of the light of the Gospel. I will not trouble myself to set forth the treacherous and hypocritical deal of their Parliament, with ours, because our Parliament hath limbed them out to the life, in their several Declarations, and Editions of the Scotish Letters and papers; and our armies swords are now convincing them; whom words would never convince. And these things hath God adjourned (inquire the cause) until now. Whiles the generality of the Parliaments were not Holy people, little was done. Whiles the Army in general was not so Holy a people, little was won. And whiles Non-Saints, were the Non-such in places of Trust, there was little hope of any thing to be done. God, you see, reserved this honour to the generality of the Holy-people in all those ranks. They that have eyes to see, let them see, lest they stumble, and tumble, and utterly fall before they open their eyes. For they that uphold the upholders of Antichrist, are opposite to Christ, and Christians, and must therefore fall. But they that uphold the present Kings of the earth, uphold the upholders of Antichrist (call experience to testify); therefore those that uphold such upholders, must fall. Call experience again to testify this. Nor English, either Bishops, or Barons, or Boars, that took part with the late king; nor after them the Irish; nor last of all the Scots; and Scotish and Scotified adherents do stand. From the Declarations, Letters, and Sermons, (of this third and last party named) partly to be seen in print, the late proceed against the King, had their first maine rise. Since they have changed their cause, God hath changed their success; but they will not see it. Therefore that of Isai. 26.11. and chap. 10.6. threatens them. Lord, when thy hand is lifted up, they will not see; but they shall see, and be ashamed, for their envy at the people. I will send the rod of anger against an hypocritical nation. The hypocritical Pharisees are by Christ accounted worse than Publicans and Harlots. Lay all together, and the result soon appears, the more the holy people (in place) increase, and the hypocrisy of the enemies break forth, to the prejudice of Christ's interest, 
Mat. 21.17.  the sooner they fall before the Holy people. Is it not yet possible for men to see that all that will not join with the Holy people, of the Parliament, Council, Army, Fleet, Magistrates and Ministers, fall under them, and fall a main?  
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. If Military men will not manifest themselves meet to guard the peace of the state, Regiments of the Holy people must. If the great Dons will not be fit for place of Magistrates, a choice from among the Holy people must. If Kings will not rule the Holy people well, the Holy people shall rule them well. If the Irish Nation murderously rebel, and the Scotish Nation unrighteously invade, neither submitting to Equity, though tendered to them; they fall, they surely fall, they fully fall before the authority, power and prayers of the holy people of Parliament, Army, magistrates, ministers, Churches, and all saints. And with great reproach, as well as ruin to them that fall.  
In Ireland about Dublin, near 19000. fall and fly before about 4000 of ours. In England, in the North, near 31000. scott's invading us, under Hamilton, fall and fly before about 8000. of ours. In Scotland (as this day remembers) 11000. of ours encounter with 22000. of the Scots (some of themselves since, confess they were more) and 6000. of ours (thereabout) do the work to give that numerous Host of Scots the total Rout.  
Many glorious circumstances there are, of this last overthrow: but because I have been long, and would not prevent my reverend Brother that is to follow, I will speak but of one main one, and that in the way of a case of conscience as the nature of it requires.  
The Scottish enemy (we cannot but say) merited this their overthrow, by invading us, and that without warning of us, 
A case of Conscience, whether the overthrow of the Scots be the return of prayers, and declaration of God's mind against their unrighteous dealing, or only a casual event?  refusing also to give us any satisfaction; though both these were desired. They used the means to bring it upon themselves, by several fierce on-sets upon us, they striking the first blow. 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 day's praise) And last of all (we must say) they prayed for this their ruin implicitly and interpretatively as the event proves. For they invoked God in prayer, making therein their appeal to God to determine between them and us; as we did (we confess) make the like appeal to him. Behold then (and lay all together) according to their sin foregoing, (in wronging our Nation; according to their following ohstinacy in their sin, in refusing to give satisfaction; and according to their prayers in the concluding, that God would take part with the right and oppose the wrong doer, hath God dealt with them, and answered them, by their ruin. But now siince they say (in their letters from Edinburgh Castle to our General) 'tis but an event of casual hap; no declaration of the mind of God against them. But mark now in answer to that but these 5. things.  
First, Their and their parties (the Scotified in England) opinion, of providences following upon prayer, made in relation to those providences. First, when the Scots Kirk party prayed that Hamilton might not prosper (it seems now it was only because he came against us not with their consent, 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; we are sure it was of ours, who then prayed and were heard; which with other the like instances of our praying and Gods answering (above 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 Gods gracious returns of such prayers. Yea, and we have learned (we truly speak our experience of our selus) that when God doth 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, and that only and no more, is good for us. Secondly when the Scots immediately afore their first onset upon us about Mussleborough had had a day of prayer; 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 fall before them, and to further encourage them divers of their Ministers came with them to the fight, of which we had most certain intelligence, by spies, or prisoners taken in that fight or otherwise. Thirdly, when we were another time retreated on this side Mussleborough a party of them coming thither, and finding us gone, they then made great boast in their prayers and of their prayers that had sent the Sectaries packing; as our men returning thither upon them near found them at it: to a great terror on them to a sudden flight; but could not so quickly and cleanly carry away all, but that our men knew this passage I now mention, and wrote it up to us. Fourthly, when they made their long march after us retreating to Haddinton, and thence to Dunbarre; then in many expressions openly to our Scouts as they met, they did infinitely boast of their hoped successes, as the return (no doubt) of their prayers: the Kirk party contrary to the opinion of the old soldiery Jehu-like putting on to fight, concluding, as they said, that now they had us in a Cornish pound. And last of all let us not forget the voice of some of our neighbours Scottified ministers at home, which is but the echo to the Scots; who upon our retreat to Dunbar, 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. 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, and in Ireland because God's people's prayers were not against you. But in going against the Scots you go against Godly men's prayers, and therefore you see what it comes to. To that effect he.  
2. This Case in the substance of the Appeal (I intent 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, Luke 1.) The difference only is but in the degree of the sign of Answer; 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 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, and God thus manifestly answering, and yet we not agreeing, that it was a manifest determination of the mind of God: those Heathens doubtless, would either conclude that our God were no God, or else that we had no Religion in us. This will be plainer in the next particular.  
3. 'tis mightily considerable to our Case in hand, that God hath a singular regard to any of his Ordinances, when men in them make solemn addresses to him, how many failings soever there be in the men, and their manner of personnance of them. Yea, and we all generally do think so; 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, 
Jonah Chap. 1.  as being assured such men fear to swear falsely, lest their implied imprecation should fall upon them. And we see often wretched men that dare speak falsely, dare not swear falsely. Now mark in the Story of Jonah his Sea. Prayer, and casting of lots, are both Ordinances of solemn addresses and appeal to God. The Heathen Mariners use both, they cried every one to his God, and roused up sleepy Jonah also to call upon his God; and by common consent also cast lots to find who was the malefactor in the ship, that caused this tempest. These Prayers thus made by these Heathens, and this lot so cast by the same hand, are answered by a most just determination upon Jonah. They all acquiesce in it as just; Jonah submits, and is content to be thrown into the Sea, rather than the ship and all the men should perish. Why should I enlarge upon that which you can easily make out yourselves? And what can you make less of it, but that the Scots and We are in this, worse than these Heathens, if after so many days of Fast and Prayers by both of us appealing to God, God answering in a work of wonder, we should not own it as his Answer?  
4. Furthermore, God is not in vain called THE LORD OF HOSTS, (and which is not inconsiderable to the Point in hand, It was our word, the day of Battle, when the hand that had been lift up in Prayer, was now lift up in fight, to make experiment what would be the 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 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.  
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. Thirdly, Upon this odds at least 4000 of the Scots slain upon the place, and in pursuit. Fourthly, above twice as many taken Prisoners. And that fifthly, when our men many of them were sickly, many of them wearied with wants, foul weather, and some of them (as I know by Letters under their hands) much fainting in their spirits, The Enemy much heightened afore the fight, with our long retreat. Sixthly, Not 40. of our men killed. Who would not, who could not say, Behold Digitus Dei; here is the very Finger of God appears in this?  
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. And such impressions as are on Godly men's hearts generally, and in solemn addresses to God the Searcher of the heart, 
1. John 5.  and in public Professions before the whole World, are not to be slieghted as nothing.  
There is, 
Rom. 8.16.  saith the Apostle, the Testimony of a Saints own Spirit, beside the Spirit of God to be considered in his Confidence or Diffidence. So that though the Scots and Scottish, own not this Divine Determination, as from God; 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 Enchanters, etc. perhaps to their further destruction as he did; yet we cannot but own it as God's Determination, and own it with Admiration, and with the more, the more we think of it. Because the contrary minded are only afflicted in their minds by this cross to their vain hopes; We are delivered from our rational fears and real dangers to our Lives, our Estates, our Liberties, Civil and Evangelicall. For they had (as appears by the Writings in the Chancellors purse, that was taken in wars brought in the accused thing. And had the report of Our retreat lasted but four 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 Royalised 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. But now they may keep it, and without repentance perish with it.  
O ye Parliament, People, Magistrates, Ministers, that will be owned of Christ in the glorious times approaching, praise ye the Lord, all your days. And when you would meditate on our deliverance. Read Psalm. 16. Judg. 5.1. Sam. 2. and the Narrative of the Act for this Day of Thanksgiving, and at the end of every Period, say, as in Psal. 136. For his mercy endures for ever. And then close with the Text, This honour have all his Saints, Praise ye the Lord, Amen.  
FINIS.   

This Author hath lately Published a small Treatise entitled, The mischief of mixed Communions, fully discussed; Wherein all Arguments on both sides are fully handled: sold by William Raybould, at the Unicorn in Paul's Churchyard.