THIS day, and this Text (I trust) are well met: They both intend praise. They both reciprocally congratulate one another in that thing: The day (I doubt not) welcomes the Text, and the Text will, surely, serve the day, in severall weighty considerations. You see 'tis in one of the Psalmes, called in Hebrew [...] Tehillim, PRAYSES. Of which, this is a singuler one. The first word it speakes, is, Praise yee the Lord; and the last breath it breaths is, Praise yee the Lord: Both, both the first and the last is in the Hebrew, HALLELU-JAH. Just the praisefull language of Gods holy people, throughout the Revelation, Viz. HALLELU-JAH, HALLE­LU-JAH, &c. and relating to OUR times, and downe­ward to Christs restoring all things. Act. 1.6. Act. 3.21. For then are Gods words fulfilled, when they appeare in deeds. THEN is fulfilled the Propheticall part of this Psalme; namely, That God will beautifie the meeke, [...] with safety as well as Salvation (Vers. 4.) and will give a speciall honour to all his Saints, or holy ones (Verse of the Text) WHEN (Vers. 6.) he puts the [Page 2] high praises of God in their mouth, or deeper [...] in their throats, whiles a TWO-EDGED SWORD is in their HAND, to execute (Vers. 7.) vengeance on (the Hea­then sayes your Translation) the Nations, saith the Hebrew, [...] be they what peoples they will be, that hate the Saints, as it follows (Vers. 7.) and to execute punishments, [...] on the PEOPLES (in the Plurall Number) and (Vers. 8.) to binde their Kings with Chaines, and the Prin­ces with Fetters of Iron, and to execute the judgement that is writ­ten. THEN I say, so much of the propheticall part of this Psalme is fulfilled, as much as that is done; be it now much, or more hereafter; and therefore now to praise with the Holy ones in the Revelation, saying, HALLELU-JAH. For into those times we are thus farr run, as to be at least under the sixth Seale, sixth Trumpet of that Seale, and under the end of the fourth Vial of that Trumpet, if not further; namely under the beginning of the fifth Vial. For according to Revel. Chap. 16. Vers. 8, 9, 10, 11. A Vial hath been poured out upon the Sun; that is, Sore afflictions of Warr, &c. upon the most splendid body (for Gospell light) of the Christian World, as Low-coun­treys, Germany, England, Wales, Ireland; and since that, power hath been given to this Sun, to scorch men; that is, To afflict them sorely, that poured the Vial of wrath upon this Sun, till, in stead of repentance for afflicting the Sun, they blaspheme. And moreover there hath been some droppings of the fifth Viall upon the Throne of the Beast, Turke and Pope (for they are in many respects one, as wee have elsewhere demonstrated, though different parts of the whole, the Pope being the Ori­ginall head, from whom the Turke as a master limbe, derived, partly his blood, partly his Religion, and partly his Territories, pulling three hornes from the ten) I say upon the Throne of the Beast, in Candia, Brazil, Portugal, Spaine, France, &c. For the throne of the Beast here (which few observe) doth not [Page 3]signifie the individuall City and place where the Beast sits, ei­ther in materiall, or spirituall Babylon; for presently tis ex­pounded to be his Kingdome, and was onely filled with dark­nesse, not with utter ruine. The ruine of the great City Ba­bylon is not till the seventh Viall (Vers. 19.) For this the people of that time are typified and propesied to praise with Hallehu-jah; for incontinently and continuedly the judgement of the Beast is threatned (Chap. 17.) described (Chap. 18.) and executed (Vers. 19.) where in the Preface you have five times over Hallelu-jah: And here the people are commanded to praise with Hallelu-jah. Which Hallelu-jah is two distinct words, signifying, Praise yee JAH, which JAH is an usuall Hebrew contract of JEHOVAH, who is the Objectum quod, the HE, or person that is to be praised; namely, the Great God; according to which name of Jehovah, hee most makes himself known, and most loves to be owned in working wonders of deliverance, which are the Signal of Jehovah. Ex. 6.2 &c. I am Jehovah (so in Heb.) I appeared to Abraham, Isaac, and Jacob by the name of God Almighty, but by the name Jehovah was I not known unto them; wherfore say unto the children of Israel, I am Jehovah (so in the Hebrew) and I will bring you out from un­der the burdens of the Aegyptians, &c. A wonderfull undertak­ing, in the condition the Israelites were now in. But this is the designe, to interpret and demonstrate God as a Jehovah. For it signifies God most true, powerfull, and faithfull, in being, saying, and doing: The which is sealed to be so when God workes exployts of Victory for the delivery of his peo­ple, which is made more plaine by that, Exod. 3.14. ‘And God sayd unto Moses, I am that I am; and he sayd, Thou shalt say unto the children of Israel, I AM hath sent me unto you (be­ing an allusion and derivation of the name Jehovah) to as­sure you he will do this strange thing of delivering you out of Egypt, how unlikely soever it seemes, as is the effect of the Chapter following.’

But who must praise; according to the shrill emphasis on YEE, Praise YEE the Lord? The Subjectum (as I may say) qui, Viz. They that must praise, are those to whom this Yee relates, named afore in the Psalme under severall titles. Who in the generall are exprest by HIS, that is, Such as are Gods owne, godly persons, Gods peculiar: Others cannot if they will, or will not if they can. In particular, in the fourth Verse, they are called His people; in the Text, his Saints, or Ho'y ones: both materially are the same. All his people are Saints, and all his Saints are his people: But formally and precisely, they are two distinct notions, full of sense and em­phasis, to the intent of the prophesie of this Psalme, and to the event of that prophesie as it now appeares begun to be fulfilled. Saints precisely taken, is their spirituall notion, an­tethetically distinguishing them from Nations and Peoples, on whom these Saints must execute vengeance and punishment, Vers. 17. And people as precisely distinguished, is their civill notion putting them in full contra-distinction, and flat op­position over against Kings and Nobles, who are to be bound and fettered by this holy people, as people, Vers. 8. For though we insist not upon the supposition of some, that this Psalme was penned whiles the Jewes were in some Captivity, or bondage, into which condition they were once and againe precipitated by the ill rule of their Kings; this is cleere in the Psalme, that they are here prophesied and prescribed to be joyfull in God their King, Vers. 2. (a Monarch that never degenerates) and in stead of being bound to Kings and No­bles, and be judged by them, to binde Kings with chaines, and Nobles with Fetters of Iron, and execute judgement on them, Vers. 8.

But for what must they praise? Answ. The Objectum quo. the thing, in, by, and for which, they shall praise in the ge­nerall matter, is, Honour: In the specificating formes (ex­pressed [Page 5]with great emphasis) is Such Honour; namely, That the Holy people of the Lord shall execute vengeance upon all Nations, and peoples that are Enemies to them, as such, and binde their Kings and Nobles, though never so much cry­ed up by those peoples and Nations. For those Princes and Peoples, Nobles and Nations, shall fall together before the holy people, who shall execute upon them the judgement THAT IS WRITTEN; that is, Written in the Prophesies of the Old Testament; as Deut. 7.1, 2. Dan. 7.26, 27. And this Honour is [...] to and for all his Saints successive­ly, mediately or immediately, one way or another, having an hand in that subduing of Kings and Peoples, &c. Either by Authority of Councils, or power of Armies, or provisions for both, or prayers for all. For this subduing is not here meant to be meerely spirituall, but mainely corporall. For first, if those Kings, Nobles, and Nations, be unconvinced spiritually, then they are not subdued, or overcome, but doe overcome, and with contempt of the Holy people. If they be so convinced, then they are of the Freedome, and partake of the Honour of the Holy people, to binde and punish the Kings, Nobles, and Nations, that are obstinate. Secondly, Tis not sayd, a Two-edged Sword in their MOUTH, as to signifie the Sword of the spirit; but tis sayd, A two-edged sword in their HAND. Thirdly, Nor is it sayd onely, A two-edged sword in their hand, but also tis intimated that they have Chaines, yea Fetters of Iron in their hands, wherewith to binde, &c. Fourthly, That that is sayd to be in their Mouth, is the exaltations of God (as tis in the Hebrew) that is, The Word, and prayer, and prayses, &c. Whereby they spiri­tually extoll God, and labour to convince and convert the opposite peoples, and Princes, who standing out, the sword, and Fetters, and chaines, must take place. For though in acu­rate consideration, Promotio adjumenti, the precise immediate [Page 6] meanes to set up the Kingdome of Christ, be spirituall; yet Remotio impedimenti, the removall of impediments, the over­throw of the obstinate enemies that despise the Word, must be by the Sword. And in this also the spirituall meanes, me­diately must have an hand; teaching and incouraging the Conquerours to their duty. Of which the Text is not si­lent, whiles it puts the Sword into the hands of an holy peo­ple, 2 Cor. 13. [...]. that can doe nothing against the Word, but for the Word. Fifthly, To be converted or convinced by spirituall meanes to comply with the Holy people, is not a judgement, punish­ment, or vengeance, according to the language of the Text; but an high mercy. Sixthly, Add to all, that God hath al­ready, not onely of late, but anciently fulfilled this Text literally, to make his Holy people subdue Kings, Nobles, and Nations; 1 Chron. 16.21. Psal. 105. with many instances in the Old Testament; and promises, yea Prophesies, hee will doe likewise for future; of which the Revelation is full, as we shall hint by and by.

From all, with all care, thus explained, this Doctrinall ob­servation naturally springs up.

Doct. The Lord Jehovah performing his promise of honouring his Holy people to be instrumentall in the overthrow of Kings, No­bles, and Nations, their enemies; commands those his holy people reciprocally to praise him. For illation and inference, 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 minde of the ve­ry soule thereof; and that the Psalme it selfe, if looked on but Narratively is in the head and heel thereof, the Saints duty of praise; and in the middle, the heart and liver that mini­ster good blood and life spirits, to nourish that praise, is, [Page 7]The dignities of victories, and vengeance and judgements of e­quity on opposing princes and peoples, that the Saints shall attain unto. But if this Psalme be looked upon prophetically, ac­cording to the proper nature, idiom, and very minde there­of, we shall finde it to have a long prospect; terminated with nothing but the full salvation and settlement of Jews and Gentiles, into a most glorious Church. So that if in part it be fulfilled in any eminent atchievements afore that, they are but types, one greater then another, of some grea­test thing to come at last. They are but as panelia, severall Images of the Sun, formed in the upper elements, the wea­ker or dimmer next us, whereby we look to the next which is brighter, and so at last to the Sun it selfe. They are but severall marches of the Holy Army of the Lord of Hosts; se­verall Forlorne Hopes, and Parties, skirmishing and conquer­ing, before the whole Field be won in a set Battalio.

Therefore Israel, new delivered from Pharaoh in AEgypt; now marching in the Wildernesse towards Canaan, praying and fighting against Amaleck (assaulting them) utterly o­verthrowing Amaleck in a pitcht Battell (Exod. 17.) '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 presignifie to them, what God would in future do for them, and by them, against the Kings and Nations, in their way towards, and in Canaan; and therefore they should obey his Commandements. Ac­cordingly God againe appearing for them, inabling them to conquer severall Kings and their Nations, as they marched on towards Canaan; to wit, Sihon King of the Amorites, and Og the King of Bashan (Numb. 21.) as after, the Kings and Nations in Canaan (as we have it in the Book of Joshuah) 'tis put upon record, and turned into a Divine Act, or Law (still in force, unrepealed, Psalm. 136.) to command all [Page 8]Saints in the present Tense, in their severall generations, then in present being, three times together in the beginning of that Psalme, Hodu, Hodu, Hodu, that is, O now give thanks, O now give thanks, O now give thanks unto the Lord, &c. descanting the wherefore, the causes, Viz. the Victories aforesayd, in parts; to wit, Vers. 18. &c. O give thanks to him which smote great Kings, for his mercy endures for ever: And slew famous Kings, for his mercy endures for ever (which conveniently compre­hend the Kings in Canaan, having spoken of the overthrow of Pharaoh King of AEgypt afore, Vers. 15. And then nameth the Kings whom Israel overthrew afore they came into Ca­naan) He slew Sihon the King of the Amorites, for his mercy en­dureth for ever; And Og the King of Bashan, for his mercy en­dures for ever. And gave their Land for an heritage, for his mer­cy endureth for ever. Even an heritage to Israel, for his mercy endures for ever. Who remembred us in our Low estate, for his mercy endures for ever. And hath Redeemed us from our Enemies, for his mercy endures for ever. As if the Psalmist should say, These performances are pledges that Gods mercy endureth for ever, to make his people doe the like exploytes in future Ages. Which very thing of the Israelites Conquests, unto the at­taining of Canaan, the Apostle extends (as the true intent thereof) downe to all Ages, till the Saints, or Holy people at­taine the Great rest of all; Epistle to the Hebrewes, Chap. 4. Vers. 4, 5, 6, 7, 8, 9. Where evidently, the Apostles designe is to prove, that to that day, wherein he wrote to the He­brewes, there remained yet a Rest for them, &c. that were the people of God. How doth the Apostle prove it? With what premises? Marke, he layes downe two: First, be­cause God instituted a rest for his people from the creation; But that was but weekly, Viz. the seventh day: Vers. 4. For hee spake in a certaine place of the seventh day on this wise, and God did rest the seventh day from all his workes. Secondly, Because [Page 9]God did give them a certain rest in Canaan for some hun­dreds of years, by Joshua, v. 8. by Jesus, that is, Joshua; so in your margin in your Bibles: But that rest also was but for a time: and since all this, God speaks of another rest, saith the Apostle, v. 5, 6, 7. namely, by David, in Psal. 95. that people should not harden their hearts, to hinder them from entering into his rest. From all which premises, the Apostle solemnly concludes, v. 9. THERE REMAINETH THERE­FORE A REST TO THE PEOPLE OF GOD. As if the Apostle should have said (for they that have their eyes open and acute, can make no less of it) that the former RESTS, and in particular, that in Ganaan, were but types of a greater Rest on earth. [...] For the Apostle cannot mean by Rest or SABBA­TISM (as he calls it in the Greek) the state of supernal glory, as we have demonstrated in another Treatise; but (to adde one word now) he calling this Rest THE WORLD TO COME, names it in the Greek with great emphasis,Heb. 2.5 [...] That INHABITED WORLD that is to come. (I speak short in this, because I have been large in another Treatise, which I hope the world shall see ere long.) And this name of the world, when the Apostle speaks of the world to come, is the name used to signifie the world when 'tis said all the world was to be taxed, Luk. 2.1. [...] So that 'tis the same world wherein the holy people shall have a better rest then ever they had; onely 'tis, saith the Apostle, a world to come; as if the world did newly begin, by the destruction of the old world of all the obstinate enemies against the Saints, which the holy people shall subdue or destroy: just as we say the old world afore the Flood. And Melchizedek (that is,H. b. 7.3. Son the son of Noah) is said to be without beginning of days and end of life, because he lived many yeers in both worlds, that is, in the old before the slood, and in the new after the flood. If we cannot yet see (and that were strange if we cannot) that every great deliverance of [Page 10]the Holy people is a type of a future greater; and in particu­lar, that Joshua and his holy Army were a Type of greater Victories yet to come since the Apostles, to wit, more gene­ral and effectual; then consult with Josh. 1.5. compared with Hebr. 13.5, 6. In that of Ioshua, the words are to Ioshua, and in relation to his Wars against the Kings and Na­tions of Canaan. There shall not any man be able to stand before thee, all the days of thy life: as I was with Moses, so will I be with thee. (See how there also is an intimation of one mer­cy to be a type and pledge of another. But the last words I aim at, viz.) I will not fail thee, nor forsake thee. These last words, to confirm the former in the business of conquest in War to and by Ioshua, are applied, in Heb. 13.5, 6. to all the holy people, in all their wars, and wants, and difficulties what­soever, with a non-such or unparallell'd vehemency of speech, in five Negatives, (in the Greek) Let your conversa­tion be without greediness after silver, [...]. and be content, &c. for he hath said, I will NEVER LEAVE THEE, NOR FORSAKE THEE: so that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. Which last words, sound of help in Wars; and oppositions of men; as the for­mer, of all other supplies. And then presently gives us an experiment how well God hath dealt with his people of godly conversation in all ages. And then addes a demonstra­tion of all; namely, because Christ is yesterday, and to day, and the same for ever; viz. unchangeable, to deal in the same gracious way with all his people in all ages. Thus you see how in the Old Testament former victories and deliverances were types and pledges of future.

The same also will plainly appear in the New Testament, by S. Iohn in the Revelation, the peculiar Prophet and Pro­phesies for our times; who carries on the meaning of the holy Peoples exploits in the Old Testament, in all their warlike [Page 11]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 ScriptureEzek. 1.5, 6, 7, 8, 9, &c. Compare M. Mede on Rev. 4. now tran­slated in English., and Jewish Antiquities*, which I cannot now stay to discuss.) And thus, just, doth S. Iohn in the Revelation bring in the holy people in the like posture, conquering and praising, in our times, and downwards. So in Level. 4.8.9, 10. the Throne, answerable to the Ark, is in the middle. And the four Beasts (Greek, Animals) that is, the whole Camp of the holy people, or Host of God, signified by four Beasts or Animals that antiently was in the Israelites Standards or Colours, rest not praising, saying, Holy, holy, ho­ly Lord God Almighty, which was, and is, and is to come. Mark how the praise refers to Gods Power, and holiness, and un­changeableness, to hate the unholy, and so from time to time to impower, his holy people to conquer the unholy, their ene­mies. And when the four Animals, the Camp of the people of God, once begin their Anthem in the Chore, then presently the four and twenty Elders, the Godly Ministery see cause, and solemnly sing or praise. And when those Beasts give glory, and honour, and thanks to him that sate on the throne, who liveth FOR EVER AND EVER, (observe still how Gods power and unchangeableness is minded) the four and twenty Elders fall down before him that sate upon the Throne, and worship him that liveth [Page 12]for ever, &c. You see yet still the praise hath a special eye to Gods power, keeping the throne, and his immutability, living for ever; intimating, God would still be the same to his holy people, and more and more to make them subdue all their enemies. Which is so often repeated, because 'tis the main proposition of the whole book of the Revelation, and de­signe of Christ for his people. Revel. 1.5, 6, 7, 8. (Studie it well.) Which, and our particular in hand, is again repre­sented to us in Rev. 7. where the holy people, the Host of the Lord of Hosts is mustered one hundred fourty and four thou­sand, and Auxiliaries without number, with palms in their hands, (signals of Victory) praising, saying, Salvation to our God who sits on the Throne, and to the Lamb. And all the Angels stood round about the Throne, and about the ELDERS, and the four Beasts, &c. and worshipped, saying, Amen: blessing, and glo­ry, and wisdom, and thanksgiving, and honour, and power, and MIGHT, be unto our God for EVER and EVER. Amers. (Still Gods power and authority is minded.) And in what garb and posture do these praise: Answ. In the foresaid manner of four Animals, representing the Camp of Gods holy people, with their Ministers, signified in the four and twenty Elders, v. 11.

If you say these places are dim for the thing urged, and that light that is in them glimmers rather of spiritual wars and victories, then corporal; we will give you some plainer places, and for the literal sence of corporal victories as well as spiritual. The first place shall be in the fifth Chapter of the Revelation, conveniently placed between the fourth and seventh afore alleadged, the better to expound them. Rev. 5.1. God is brought in on the Throne, sutable to the Ark in the middle of the [...]amp of Israel, and to signifie his autho­rity, and power, and presence with his holy people; and Christ at his right hand, to tell us his minde, and to prevail with him [Page 13]for our assistance. For which (typified in the opening of a book) the four Beasts or Animals, and the four and twenty Elders, (whose signification you have heard already) fall down in prayer-wise, vers. 8, &c. singing a new song (that is, for new mercies, as v. 1. before my Text) saying, Thou art wor­thy to take the book, and open the seals: for thou wast slain, and hast redcemed us to God by thy blood, &c. (there is our spiritual vi­ctories) and hast made us to our God Kings and Priests, and we shall reign on the EARTH. On the earth, [...] is more then [...] See also the Syr. & A­rai, Bio. Gall. not onely in the earth. The Syrtack and Arabian Translation is over the earth. Here plainly is the holy peoples corporal victories. We will pin this yet faster with that in Rev. 11.11, &c. The Witnesses rose and stood on their feet, and great fear fell on them that saw them. The seventh Angel sounds, and then the King­doms of THIS WORLD are become the Kingdom of our Lord, and of his Christ. And the four and twenty elders praised, saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come, that thou hast taken to thee thy great power, and hast reigned: and the Nations were ANGRY. All which can­not be compatible and consistent with supernal glory, or the ultimate Judgement, but with a state on earth afore. We will trouble you but with the naming of two places more, Rev. 14. vers. 1. to 9. The Camp of Gods holy people, to the number of one hundred fourty and four thousand, marked in the forehead (not without allusion to the ancient marking of souldiers So the Rom. An­tiqu.) and under the notion of four and twenty elders, and the four Animals, sing a new song of praise to God for the fall of BABYLON; which cannot possibly be meant but of material places and perdition on earth. In the nineteenth Chapter of the Revelation, in the first six verses, we have five times HALLELU-JAH, and once PRAISE, to the Lord God omnipotent. By whom? Answ. By the Host or Camp of the four animals and four and twenty elders, called several times [Page 14] much people. For what? Answer, For judging the Whore, and avenging the blood of the Saints on her. How? Answer, By cast­ing the Beast and the false prophet into the lake of fire; and de­stroying their Army by the sword, so that the Fowles were filled with their flesh.

All which how it can be understood of meer Spiritualls, let them devise that are contrary minded; for I and others of greater learning cannot.Mede, &c.

I need say no more for confirmation of the Doctrine. For Explication, I have already somthing anticipated my self afore; viz. That Gods speciall honouring the Saints with victories over their enemies, and the Saints reciprocally ho­nouring God with praise for the same, relate mainly to our times and downward. For my part, I have delivered to you not any new notion, as new to me, as if formed by late suc­cesses, but that I have been settled in for these eight yeares last past, at least; and did not for bear to give a little notice of it in publique, when there was no great safety for one to utter such things. I have for about so long foreseen by the Word of God, that 1650. or thereabouts, would be a time full of great and glorious wonders.

That which guided me to this expectation, were three places of scripture. The first Scripture, Dan. 12. Daniel hear­ing of the wonderfull times of Michaels beginning to deliver his people, ver. 1, 2, 3. wherein, after great difficulties, the Saints shall begin to be so glorious upon the earth, (for that in the second verse cannot be meant of the last general resur­rection, because it mentions onely the rising of SOME, & al­so of Converting men, the question is put, v. 6. How long should it be to the end of those wonders? The answer is, ver. 7. for a time, and times, and half a time; that is, for three ages and an [Page 15]half, that is, 100. 200. and 50. in all, 350. Which computed according to the most learned, with the time that the Turk became the greatest pest and misery to the Jewes, in or about the year 1300. the end of the reckoning falls upon 1650.

The second Scripture is in the 11. ver. of that 12 of Dan. where Daniel not satisfied with the former answer, askes a further explanation, ver. 9. The answer is given, ver. 11. From the time that the daily sacrifice shall be taken away, there shall be one thousand two hundred and ninety dayes (that is yeares Ezek. 4.4, 5, 6. where 390 and 40 dayes signifie so many years. I have ap­pointed thee each day for a year., as is the common phrase of the Prophets; otherwise no­thing can be made of it, to comfort Daniel, or the people of God, either Iewes or Gentiles.) Now the ceasing of the Iewish daily sacrifice was accomplished with so many visible foot­stsps and degrees, and with such eminent note in the most famous Histories, as the thing cannot possibly be hid from our eyes. First, Upon some rising of the Jewes against the Roman Empire, Titus son to Vespatian, Emperour, came and destroyed their Temple, about seventy yeares after Christ, according to Christs Prophesie, Matth. 24.1, 2. Then the in daily sacrifices ceased in the Temple: so that the Jews, yet zea­lous of their sacrifices, after that sacrificed in the City, likely as ne [...]r the remaining ruines of the Temple as they could. But upon some revolt of the Jewes from the Roman Empire, Adrian the Roman Emperour came in his time, and about the year 134 after Christ, demolished the City; whereby the daily sacrifice was also taken away from the City; and by the Jewes was carried away to Mamre, where of old God appeared unto Abraham: There they build an Altar and sacrifice, and force Merchants also to sacrifice, or else inhibited their trade. Which Christian Constantine the great, coming to the Empire with conquest of his heathen Colleagues, about the year 313, being not able to en­dure [Page 16]beat down their Altar, and built there a publique place or Church (as the common phrase is) for Christians to worship God in. Then the Jews, driven to their last shist, return to reedifie Hierusalem. By this time Inlian is Empe­rour, and had ere long obtained his other name of Apostata, for revolting from the Christian Religion, which a while he had professed; who in defiance of Christ and the Chri­stian religion, encouraged the Jews to rebuild their Temple, &c. But fire and tempest from Heaven destroying their work, burning their tools, and hurting and terlifying the workmen, the Jewes never sacrificed more. Now all know, that know any thing of History or Chronologie, that Inlian came to be Emperour near about three hundred and sixty years after Christ; and soon after, so encouraged the Jewes to that their ruine. Adde now three hundred and 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 fourty two Moneths, (that is, solary moneths, thirty dayes to a moneth) that is, one thousand two hundred and sixty dayes; for so one thousand two hun­dred and sixty dayes, and fourty two months, are, and so are reckoned as all one, Rivel. 11.2, 3. Which one thou­sand two hundred and sixty days, are so many yeers, accor­cording to Prophetical manner of speech; 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 childe,Vide Eliam Reusnerum Isug. Hist. in infant. Antich. and to begin to work and act vigorously, was about the yeer 390 after Christ, wicked Arrianism, de­nying the Godhead of Christ, then about increasing, with [Page 17]many other symptomes of Antichrist. Adde 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 onely 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 Common-wealths, the beat­ing of Ireland and Scotland over and over; our Fleet, a ter­rour to other Nations, &c. besides Forrein 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 passe, 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 odde houres every year, beside the three hundred sixty and five; that it is a small matter to miscount a year or two, in Chronologi­call 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 fourty 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 fourty five years beyond 1650. Others upon a­nother account, make it about ten yeares shorter; viz. the ruine of all the open obstinate enemies of God, to be down by 1685. Be patient and pious the while: Be sure to be on Christs side, and of the Holy People.

You see in the Doctrine,Ʋse. Gods goodness; and the Doctrine made good: now let us put it to good Use, to move us to praise God. Praise is a Spirituall duty. Necessity may make Carnall men More suo, after their fashion, to pray; but onely spirituality, by the Spirit, makes men to praise. So far as men by grace are made angelical and seraphical, so far they are complexioned to praise. 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 our selves. 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 designe 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 According to his promise;
• 6 Of honouring them;
• 7 With such honour.

And this seventh comes seasonably last, in the rere, as the entrance to our REST or SABBATISM, as the Apostle calls it, Heb. 4.9.So the Greek, as we shewed afore. Selah so oft in the Psalms, signifies to list up..

All these, that we may sing them with SELAH, that is, heighten our ecchoes of praise sutably to the joyful sound of this day, would be considered,

• 1. Typically (if I may so speak;) I mean, in a general RE­PRESENTATION of the systeme and platform of holy praise.
• [Page 19]2. Antitypically, in a speciall 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 then He? He gives all to us, and us to all1 Pet. 1 4, 5. Gen. 1.1 omnibus p [...] ­tentia irresistentiae.; and hath onely 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 thankes, 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, findes us Straw. No Precept is without a Promise. He hath said, he will give, and poure out his spirit of grace and prayer into our hearts; that enables us to pray and prayse, Zech. 12. Rom. 8 Yea, Gods very Command is vigorious, under the Gospel, 2 Cor. 3. 2. Cor. 4.6. It doth not onely drive, but draw. God will concurre with his own Command, Mat. 28.19. Go, and I am with you, &c. And so in other things, as Saints experience can testifie; who find that in praysing, they rise in prayse. As Luther sayd, Prayer is the best preparation to prayer. When we are warm in our Spirituall GEERES, we draw strongest. Plea­sure (sayth the profound Philosopher) the more 'tis acted, the more 'tis increased. Grace is the most active created thing under Heaven; and Prayse in a gratious heart, the most sud­dennest thing to take fire. If David begin a Psalm of prayse 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 prayse. These are the Spirituall Choristers. The Apostle conjoynes these, as inseparable, unthankfull, unholy. There­fore on the contrary,2 Tim. 3.2. these are inseparable; Holy ones, are thankfull 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, Thankfullness is compre­hensive of many Vertues. The best Spirits, are most praysefull; prayse being the common work of Angels, Luke 2. and the acclamations of the Seraphims, Isai. 5. To whose pattrn we are to conform, as is hinted to us in the Lords prayer.Mat. 6.10. Thy will be done on earth as 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 maine Author of the book of Psalmes; which in the Hebrew, as we sayd, are called Prayses. And therefore men cannot (I should think) refuse to prayse out of much Conscience, but by reason of a defect in Conscience.

• 1. As if the Conscience be either a dark Conscience, which seekes light onely of the Hemisphere of Night-starrs, and of the same elevation and magnitude with it self; not of morning-starrs, which promise more light in the case that is put.
• 2. Or a made Con­science; not native and genuine, but formed by borrowed debates, agreement, and example of others.
• 3. Or an en­gaged Conscience; praise not consisting with its interest and designe.
• 4. Or an ill principled Conscience;

that disownes the Commanders as well as the Command of prayse: and there­fore cannot speak the language of prayse in Scotish, or Irish. Surely with much sorrow we may speak it, that if it be possible that some Saints cannot see the least cause to praise, in great deliverances, they are Saints under great temptations, and not with a little offence given to the generality of Saints. [Page 21]The tongue of a holy man is called his Glory, Psal. 16.9. because as 'tis the glory of members, so more in the mouthes of Saints, and most, in the act of prayse. A Non-praysing Saint, to or­dinary Divine reason, are [...] a contradiction in the adject, whiles such. For Saint, or Holy people, is,

2. A word of Obligation. Saints or Holy-people signifies that such are bound over by grace, to the duty of praise,Psal. 30.4. Psal. 52.9. Psal. 89.5.132. 9, 16. Psal. 145.10. Psal. 33.1. Psal 118.1, 2, 3. because holy. Therfore the Psalmist oft sets them this ditty and song; Sing unto the Lord, O YE SAINTS OF HIS. Prayse is good before thy SAINTS. Thy faithfulnesse shall be praysed in the Congregatìon of SAINTS. Let thy SAINTS shout for joy. Saints shall shout aloud for joy. Thy SAINTS shall blesse thee. Prayse is comely for the UPRIGHT. Praise the Lord, O YE SERVANTS of the Lord. O give thankes unto the Lord, for he is good: for his mercy endureth for ever. Let ISRAEL now say, that his mercy endureth for ever. Let the house of AARON now say, that his mercy endureth for ever. Let them that FEARE the Lord say, that his mercy endureth for ever. If Gods people praise, the holy Ministry must not be divided from them in that duty. Wee heard afore, that when the four Brigades of the Camp of God (in Revel.) praysed, the four and twenty El­ders did also. Saints have, as more divine reason wherefore, so more wherewith to prayse. Holynesse implies that Saints are partakers of a holy God, in and through an holy Christ, by holy grace; and so are partakers of all, and of him that is more then all, Rom. 8.32.1 Cor. 3. the three last verses. So that all, yea all adverse things, work together for their good, Rom. 8. well therefore might the Apostle say, 1 Thess. 5. In EVERY thing give thankes. But if two Armies meet in the field, upon the Case of Nationall wrongs, the 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 [Page 22] wronged party is set upon by the wrong-doer, once, againe, and a third time; the wronged party still beating them, to at last a total rout, and full victory; can any gratious heart chuse but see the the righteous hand of God in this against the wrong­doer? Can any English man, having any true English blood running in his Veines, choose but prayse God for this delivernnce of the Nation? Surely the case thus put truely, as 'twas by the two Armies then resolved, to win all or loose all, we must either say, it was a mercy that Eng­land conquered, or else it had been a mercy if Scotland had conquered. And if any were of that monstrous minde, they might have considered, that they might have bequea­thed good will and kindness to the Scots at a cheaper rate, then to set their own houses on fire, to rost their neighbours egges; that is, to loose the English nation, to pleasure the Scotish. But of this more anon; though I even faint to think on some among us, not the worst of men; Quibus non suaseris, etiamsi persuaseris; who though they are convicted, yet will not be converted in their opinions and judgment touching this thing. Saint, Redeas ad teipsum, return to thy self, and to thy duty. If thou art a Saint, thou hast all mat­ter, and mercies of prayse. Yea, all things to thee are mer­cies; upon every thing thou hast, 'tis written, as upon a de­veut mans house in every corner, Ergo landes, therefore praise. If Saints have personall mercies, none so injoys them as he. A Stranger (sayth Solomon) intermeddles not with his joy. And his name (saith S. Iohn) in his white stone, none knowes but he. If Oeconomicall mercies; The fire-stickes and fuell of comfort is layd closer together, to set his joy on flame, then others. If Nationall, none shares in such mereies, so much as the Saints. The preservation of this nation, is the preservation of their choyse delights, namely, piety and liberty; which the Almost-Christians and Semi-reli­gious [Page 23]slavish spirits deem not. Therefore if some mens spi­rits be discomposed to prayse, shall the generality of Saints be uncomposed? If miscomplexioned mindes, not pri­zing the Donation, prayse not the Donor, shall not the Com­mon Chore of Holy people sing, and say, Hallelujah, praysed be Iehovah, the Army is safe, and the Parliament sits, our Nation is in peace, this City in prosperity, Religion is preser­ved, and our Liberty secure? Psal. 107.1, 2. O give thankes unto the Lord, for he is good, for his mercy endureth for ever: Let the redeemed of the Lord say so, whom he hath REDEEMED from the HAND of the enemy.

The Case of Deborahs praysing, when other Tribes would not. Deborah and her Army of holy people, namely, the Tribes of Ephraim, of Benjamin, of Zebulon, of Naphthali, and Issa­char, will fight; and conquering, will praise, (Judg. 5.) though the Tribe of Reuben be divided in his spirit and pra­ctice, abiding among the sheepfolds; Gilead is beyond Jordan, Dan is in ships, Asher is on the sea-shore. See, here is wicked tyranni­cal Jabin and Sisera, as bad enemies to Israel, as the Irish rebels to us; yet the last-named Tribes will neither fight nor praise. Therefore in this Chapter, where their part should come in, there is (as we say in Musick) a Large-Rest: They sing not; keep not tune nor time. Yea, their part is smeared with a blot upon record, by God himself, to disgrace their evil deed to this day.The Case of David, mourning over that Victory of which o­thers were glad.

But there is a greater wonder then this, of David, 2 Sam. 18, &c. that when the danger was neer, even in the bowels of the Kingdom of David, and the foundation of the Insur­rection was laid in the hearts of the most of his own Subjects, headed by his own leud son, likely to pull the Crown from his fathers head, who now with his petty Army is fain to flee from his own Throne; yet upon the obtaining of a glo­rious Victory against that Arch-rebel and Rebellion, David is so far distempered in spirit, that he mourns over the matter [Page 24]and means of his deliverance; and, not unlike some others, would complySee 2 Sam. 19.2. (as the manner is) with a King or at least frown upon them that wrought the deliverance. But Joab and his Army were glad; as they had good cause. You will say, Can ye blame David? Absalom, that was slain, was his son. And some of Davids BRETHREN fell in Battel with him. Was he? The Rebellion was the more horrid, the danger far the greater, if Absalom had prevailed: and there­fore the merciful deliverance was of the same size; and should have been the measure of Davids joy. And to our business, the Objection is our advantage. Absalom was his son, and that was neerer kin to David, then any King to us. And they that were beaten in Battel, were Brethren; and therefore neerer allied to David Joab, and to the conquering army, in Notion and Nation, in form of Worship, union of Policy, Blood, Territories, and Temple, then the Scots are to us: yet for all this, 'twas Davids failing, his great fail­ing, to mourn over Absaloms death,See D. Har. in Absal. funeral. and his armies downfal.. So learned and godly Divines urge the story, for the proof of Saints weaknesses: and unto that form and shape the di­vine story most emphatically limbs it out to the life. And Joabs wise carriage on the contrary part (Chap. 19.) is as singularly pourtrayed, his honour emblazoned, and he com­mendatorily described, for rounding the King to purpose for his indiscretion.2 Sam. 19.5, &c. Thou hast (saith Ioab to David) shamed the faces of all thy servants this day, which this day have saved thy LIFE, and the lives of thy sons, and of thy daughters, and the lives of thy wives, &c. in that thou LOVES thine ENE­NIES, and HATEST thy FRIENDS: for thou hast decla­red this day, that thou regardest neither Princes, nor servants: for this day I perceive that if. Absalom had lived, and all we had died this day, then it bad pleased thee well. Now therefore arise go forth, and speak comfortably (Heb. to the heart) to thy servants, &c. [Page 25](A notable speech, and looks keenly, with a piercing eye, on some that now mourn for our Victory, and worse then Da­vid, who did it in his private chamber, but they in their publike prayers.) With this [...]ouzing, home, and just Ora­tion, David is convinced of his folly: he ariseth, yea, and goes and sits in the gate; to incourage and comfort the people, for winning that victory. Now therefore, was it not well done of Joab, and his Army, to rejoyce in the victory; though the King was the head and chiefe of them, that would have turned it into a day of mourning? But is there no regard to be had, to the slaughter of Brethren, and shed­ding of blood; for which Israel mourned in the Case of Benjamin, Judg. 21? Marke it, once for all, we rejoyce not at all, in the shedding of blood, precisely considered as shed­ding of blood; much less in the shedding of the blood of Brethren. But that the wronged English party, (as the se­veral Declarations of the Parliament have demonstrated) do rather Conquer, then are Conquered; therein we justly rejoyce, and praise God for it, though (because it could not be avoided) it cost blood, and the blood of Brethren;Benjamins Case dis­cussed, touching the Israe­lites mour­ning after their over­throw. So in Ham­ilions in­vasion, and in the relations of it in print, and from other good testi­monies to the Au­thor. as in the Case of Absalom.

For the Case of Benjamin; we will refer our Case to that, to be tryed. It sures to our condition, and is exceeding much for us. The story is in the 19, 20, 21, Chapters of Judges, I need not relate it but onely apply it. The cause of the other Tribes of Israel warring against that of Benjamin, was far less then ours against the Scots. Ours was, their pub-like invasion of our Country, with a mighty Army; (by authority of the Parliament of Scotland) wasting a part of our Nation; killing some of our men, occasioning the death of others; taking away our children captives, making their parents to redeem their own children with money, and some more then once; undoing many families with in­tolerable [Page 26]taxes; plundering men of their goods, and cat­tle; calling our land Scotland, as they further invaded us; threatning death to them that contradicted them therein. And since that, they have proclaimed a King, over this Nation of England, contrary to the Declaration of our Parliament. And for all this, have refused to give in any satis­faction. But the cause of the Israelites war against Benjamin, was but personal, some vile fellowes of Gibea ravishing the Levites Concubine to death; that town and the rest of the Tribe of Benjamin refusing to give satisfaction, in delive­ring up the malefactors, though Israel were warned, and wo [...]ed thereunto; that so guilt might not lie upon the land. Yet for this cause, (inferior to ours) the Israelites make warre upon the Benjamites; farre nearer brethren to them, then the Scots to us. Therefore thus farre, no cause of sor­row to Israel, or us; a good cause, is no cause of sorrow. In prosecution whereof, Israel asked counsel of God, seve­ral times (as did we): they were bid by Oracle several times to go, as we were by many clear impressions upon our Spirits, upon solemn daies of Humiliation,So it was impressed upon the hearts of the Army, and of the Churches in Lon­don; as they gave in their accounts, after the dayes of Humilia­tion. kept for that end, to know the minde of God. So that nor yet, was there any cause of sorrow, to us or them. The ultimate event of the totall overthrow of the Army of the Benjamites, sealed it to the Israelites, that God was with them; as the same seal was given to us, in the totall rout of the Scotish Army. And in this also, precisely considered, as Gods answer of prayer, his performance of his own Counsel, the manifestation of his pre­sence with the innocent, with punishment upon the wrong-doer; there is found no cause of sorrow for either of us. But in the middle transactions did Israel fall in battle twice (for some secret sin, as they did at Ai) we (ever blessed be Jehovah) fell not at all before the Scots. Therefore the Israelites might well mourn more, and have less cause of rejoycing then [Page 23]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 fourty thousand men. Judg. 20. If Israel will, they may at last mourn gratis, for Benjamin, and the mean while for themselves, for their twice falling before Benjamin, Benjamin regards it not: whence I ob­serve, that if the Israelites had conquered the Benjamites at those times, the Israelites would have saved their mourning, and would have been glad of conquest: For they are in the case, immediate contraries. '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 severall 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 comming of the Messias of the Tribe of Judah, as was fore-prophesied. Now this consideration of Tribes, contributs nothing to our case, to cause us to mourn, or hinder our joy for our victory over the Socts.
• 2. And mainly, the Israelites mourned for their Rash COVENANT. Which they choseing rather, to break then keep, they were pacified
  Judg. 21.

But the Israel­ites [Page 28]were so farre from mourning, for the slaughter of the Benjamites, that now after all, they send twelve thousand men against Iabesh-Gilead to destroy it, and in it all, both man and woman, that had layn with man, for that they came not up to help them to conquer Benjamin Judg. 21.. If possi­bly men may be convinced, this would, if weighed, con­convince them.

Obj. But there was no solemn thanker for these victories against Brethren. Answer, Those that make this Objection, can tell us if they please, that extraordinary duties, and daies, as of Fasting and Feasting, or Praying and Praising, are to be taken up by the people of God, e [...]renatâ, occasio­nally, as some extraordinary cause is offered by divine Providence. So that we are not tyed to rules or example, when to set such times apart, but as God acts for, and makes impressions upon, the hearts of his people. But if this an­swer will not serve their turnes, we adde; that though David blubbred for the overthrow of Absalom, as we heard afore. 2 Sam. 18. yet after, he was not onely Convinced, Chap. 19. as hath been declared, but in the 22 Chap. hath a so­lemn psalm of praise, for his deliverance from all his enemies; (in which Absalom must needs be included) from the first opposition of Saul, down to that day, as the Title of the Psalm (Canonical Scripture as well as the rest) hath it. And is twice upon record, v. z. there, and the 18. Psalm. left for all Israel to sing, and praise God.

But to leave disputes, the truth is, the greatest Core and cause of non-praising God, is, the corruption of mans heart; if the heart be out of tune, it will not praise, be the cause (almost) what it will;1 Thess. 5.18. though the Holy people are bound, and obey, In every thing to give thankes; much more in greater mercies. We have a renowned instance of both, in Ezra 3. ver. 10. to the end of the Chapter. One could not but [Page 29]thinke (had not the event shewed the contrary) that all the Iewes would have praised God at the laying of the foundati on of their second Temple, The Case of the com­pound of sorrow and joy, at the laying of the foundati­on of the Temple. after their return from the Babylont an Captivitie; and with an heigth of joy, answerable to the depth of sorrow they had been in, for the ruine of the first, and their long inslavement there But lo, in stead thereof, a many Mal-contents, howle and mourn, while others joy. A confusion to be wondred at; which will more appear, and serve this day, if we do but shew you barely the roots of ten remarkable observations, natively growing there; which transplanted, by your selves into your own hearts, will spring up to a great talness, by a little meditation. 1 Namely, That the beginnings of reformation, are times of great discrimination, of the complexions of mens Spirits. In this Third of Ezra, 10. &c. upon the said occasion, Iew is distinguished from Iew. They are not all of one mind, some take content, some discontent, in, and about the same thing. They are all fire-brands, but newly taken out of the fire; some flame with joy, but others quencht and hisse with teares of sorrow. In such times of reforming, will arise 2 counter-actings, contrary transactions. For the self-same thing, some here sing and praise, others weep with a loud voyce. In the like times, the afflicted endeavour to o're­top, 3 drown, and swallow up, the actions of the well-affected, with their peremptory counter-actings; the cryings of the lamenters, almost overcome, and confound the shoutings of the rejoycers. Of those that are so ill-affected there, are Ministers, 4 and ancient Professors: (Neither learning nor experience, without the help of grace, are able to act graciously) and they are the men (chiefly) that conterpoise against the well-effected, both of Ministers, and Professors, in the solem­nity of that dayes praise. For the Text is express; And when the builders layd the foundation of the Temple of the Lord, [Page 26]they set the PRIESTS in their apparell with Trumpets, and the LEVITES the sonnes of Asaph with Cymhals, to PRAISE the LORD, after the ordinance of David, King of Israel. And they sang by course, in praising and giving thanks unto the Lord, because he IS GOOD: FOR HIS MERCY ENDU­RETH FOR EVER. See with what manner of solem­nity, and high observation of the day, the Sweetly-composed Ministers and People praise God. And observe with a judicious eye, what is the matter of their song and praise; even part of the 136 Psal. as now further fulfilled, as before it was fulfilled in part, in their deliverance from Egypt, and their Conquests in the wilderness, &c. and in Canaan; as be­fore we disputed, touching the typicalness of deliverances, and the successive performance of promises. But how stands affected the other Ministers and ancient Professors? The Text tels you plainly. But MANY of the PREISTS and LEVITES, and chiefe of the FATHERS who were ANCI­ENT MEN, that had seen the first house; when the foundation of this house was layd afore their eyes, WEPT WITH A 5 LOUD VOICE. These learned Ministers and ancient Professors, have also some shew of reason for their mourn­ing, some semblance of affection, and Zeale to the common good; namely, because it did seem by the platform layd, their condition as in regard of magnificence, was like to be 6 meaner something, then formerly. This they thought, because they carnally looked upon the outside of things, and not to what spiritual glory God might cast upon this second (though lesser) Temple, by sending the Messias to preach in it. This Hag. chap. 2. v. 3. &c. doth intimate. And further, 7 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 [Page 27]most false ground of right judging, and determinations. These Mal-contents doubt not but that presently and pub­likely 8 they may prudently enough declare their discontent up­on the publike and solemn day of joy and praise. By which dis­juncture 9 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 10 all these things to impede and prejudice this day of mercy and praise at the foundation of the Temple, God reserves and raiseth the hearts of a remnant, nay a great party, to praise; who are in this 3 of EZra, and Hag. 1.2. encouraged and commended, and the non-praisers dis­graced there upon record. We see by this, that whiles men are mistaken in their judgements, and distempered in their spirits, a great matter will not make them praise. But as it runs in the Head we are upon, the duty lies upon the HOLY PEOPLE. Which is not onely a word of distinction, and obligation, as we have heard, but,

3. A word of Notion, or Formal consideration; under which the Saints must praise: Namely,

1. Spiritually considered as Holy. No distinction of Sects (as good men are oft reproached;) no variety of judgements in non-Fundamentals; no differences of forms of Discipline, that are not opposite to the Word of God; no discrimina­tions of Presbyteries and Congregations, so as they be all Saints, holy persons, should, much less shall (for future) come into consideration, to hinder praise. All that are holy, do, must, shall, and will praise God for mercies. All that own Saint­ship, must own their God, own their mercies; and both in a day of praise, lest they forfeit their recognizance of Saint­ship.

2. Civilly considered as people; in opposite distinction to Kings: Monarchie being turned into Democracie; Kingdoms into Commonweals. My heart trembles to think of a popular parity; a levilling Anarchie, to which these times, to my terrour, much incline among the multitude Histories, and ancient examples, warn us of such, as an immediate preci­pitation to ruine. But a regular Democracie assisted with an occasional Aristocracie in Trust, is most safe; as some expe­rience may be seen, in SwitZerland, Venice, Low-countries, and New-England; and most anciently among the Iews, in the time of the Judges; or something afore, Moses being but a Prophet to direct what was the minde and Laws of God: and Ioshua, but their General, in case of War, as were after their Iudges. Under which notion onely were Kings chosen, whiles kept to their proper duty. Of degenerated Kings, of which, Iustin speaks, Arbitrium principis erat pro Legibus, the Will of the Prince was the Law; Nimrod was the first, we read of; whom the Scripture brands with the disgrace­ful title of a Mighty-Hunter, that is, a Man-Hunter, a Ty­rant, Gen. 10.8. The next were the nine Heathen Kings, Gen. 14. whiles the holy people kept their Government within the bounds of Families, Ibid. in the same 14 Chapter of Ge­nesis. And next to them, the Kings of wicked Edom, that is, Esau, Gen. 36. The Israelites, after desiring of a King, in the time of Samuel the Prophet, God is displeased at it, (1 Sam. 8.5, 6, 7, 8.) and gave them a king in his wrath Hosea, 13.11., who proved a great plague to them, as God fotetold them (1 Sam. 8.) And after, how did most of the Kings of Israel and Iu­dah prove bad! and since Christ till now, what hath the ge­nerality of them done for Christ? but much against Christ, and true Christians: yea, and have been the grand oppres­sors of the world, dashing millions of men to pieces in bloody wars, to satiate the thirst of their own ambition, and [Page 33]enlargement of Dominions. No wonder therefore if the world in many ages have declined from Monarchie (as in the time of the Maechabees, and the Romane State) and inclined to a Democracie, as among the Athenians of old, and Helvetians of late, &c. Look narrowly unto it, and we shall finde that the lowest foundation of the Government of England; and some monuments of its superstructure, testifie in the behalf of a Democracie amongst us. What mean else, our Iuries in most Courts; our determining things by Vote, in other Courts, or assemblies of suffrage; our Representatives in Parlia­ment; our choice of Burgesses of Towns, and Knights of the Shire, to sit in Parliament; our consent asked at the Co­ronation of our former Kings, Will you have this man to be your King? our receiving of him, with condition to rule ac­cording to our Laws; our swearing him to that; our requiring him to pass in Parliament all the Laws quas populus eligeret, that should be agreed by our Representatives in Parliament? Yea, before the Conquest, our Chronicles make mention of several Kings deposed by the people of England, judicially; Stowes Chron. of Archigallo, Merianus, &c. some for drunkenness, and wickedness of life; others for laying too heavie Taxes on the Nation. And there is a Divine reason, above all, that Nations should incline to a Democratical Government; because God did not onely create us people, (not Kings) but also he hath setled his Decree against Monarchie, Dan. 2. where the Image of four metals of Mo­narchy ('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 Romane, to be crumbled; and now comes on the tragical stage to that end. And all this to be done, to make way for Christs visible kingdom on earth, Dan. 7.14. compared with our Text, and the Revelations thorowout. Monarchie hath been extoll'd by Book-polititians, for Majestie, and likeness [Page 34]to the rule of God: But it hath so long degenerated into Ar­rogancie and Tyranny, that it is now disgracing it self out of the world. Democracie hath been sometimes despised, where and while it hath been eclipsed by the seeming-splendor of Lord-ensnaring and people-vassal ging Royalty. But what it wants in Majesty, is richly made up in true Liberty, and secure Safety. The people loving the Governmen of the People (as before described) love themselves. But Kings loving themselves, and their Court-creatures, they drained and suck'd out the life, and blood, and spirits of the State. The Peoples misery and poverty (as was their Maxime) was their security to do what they list. The time is now at hand, to dethrone Monarchie, and to raise Democracie, accor­ding to our Text of the Honour to be given to the Holy-people, compared with Dan. 7.27. Read it wisely. The KING­DOM and DOMINION, and the GREATNESSE of the Kingdom UNDER the WHOLE HEAVEN, shall be gi­ven to the PEOPLE of the SAINTS. You see then, our Text, and that of Daniel, speakes fairely for a Democracie, that is holy; and our Times, begin to ecchoe distinctly to it, as we shall see more after, in the Antitypicall consideration of the termes of our Doctrine, and Text.

3 Word is, Praise ye the Lord; or, as 'tis in the He­brew, HALLELU-JAH, which is (as I may say) the Heavenly prick-song of the times signified in the Revelati­on, to our present time, and downward. When had we cause more to praise Jah or Jehovah, then now? When did he more manifest himself, as such, then now, by that time we have reckoned up the many things of this daies memorial? And the duty is like the desert. It doth not onely sound of what we must do, but savours of much sweetness in the doing; and so a motive as well as a Command to praise. For, Praise is a preparation to prayer. He that is [Page 35]not in tune to pray, let him first play the praludium of praise, he shall soon finde his heart, before bed-ridden sick spiritu­ally, to come to his life and strength. So it appeares by Da­vids Psalmes often. For praise is a great heart-melter, a Con­vincer 2 of sin, in regard of the unkindness of it; and so an admirer of divine mercy; as Jacob; Lord, I am lesse then the least of all thy mercies. For, Praise is an owning of the returnes 3 of our prayers. We know our prayers againe, when we see them acted and effected; and make us Eccho to God acts as David; Away from me ye workers of iniquity, the Lord hath heard me. (Psal. 6) What shall I render to the Lord (Psal. 116) for all his benefit? Therefore praise also, is a quieter of 4 discontent, a composer of our spirits, an allayer of the mu­tinies of the affections, Psal. 73. Psal. 77. It is the intent 5 and event of Gods deliverances, and the acceptable glorify­ing 6 of him, Psal. 50. v. 15. v. 23. And tis a great tryer of the actions; that is in judgment and Conscience well done, for which a Saint can cordially give praise. Therefore praise we for the thing done; for eyes to see cause of praise; and for hearts willing to give thankes; And whiles we praise, we loose no time to procure at the Throne of Grace. Praise is as 7 well a potencie and prevayling to get, as a pledge, we have received. As well a Petition, as an accquittance. So in the story of Iehosaphat, who whiles he praised,2 Chron. 20.22, &c. obtained the victory of an Army of enemies. Therefore doubt not but that this daies praise, shall have the fruit of Petitions. Therefore to all these seven, let the foot of the song be, Therefore praise, therefore praise, &c.

4 Word is Performance, Psal. 136.3, &c. O give thankes unto the Lord of HOSTS, who alone doth GREAT WON­DERS: for his mercy indures for ever, &c. Who remembred us in our LOW ESTATE: for his mercy indureth for ever. And REDEEMED us from our ENEMIES: for his mercy indureth [Page 36]for ever. Need I speak to this Text? The day is a plain and compleat commentary.

5 Word is, according to his Promise. Not onely great things are done for us, but with the great seale of Gods truth; that he heares, when we do pray; and doth as he speaks. So that in what we have heard, and seen, and injoy, being the issue of promises, all is not done, till THIS world be done. Gods Promises are of an unknown worth, a rich improvement, and of endless incomes of Reversions. Promises are like the sunne, that casts its beames at first rising, from East to West. Yea they are like to fountainous streames, the fur­ther they runne, the more they are augmented, till they disburded themselves into the Ocean. This is a great myste­ry. I had the first hint of it many yeeres since from learn­ed and religious Calvin. Promises have never an end of all in them, till Saints attaine the perfect end of all. So that as all the promises and performances of the Old Testament did first devolve themselves on the great period of Christs incarnation; so next they reach to, and rest upon Christs exaltation of his Kingdome on earth among his Holy-people, as they are anewly promised or commented upon, in the New. Men may not yet say of the grand promises of the ge­nerall good of the Holy-people, Now such a promise is fullfilled, and now such a promise is fullfilled; unless they mean fullfilled so as not yet fully fullfilled. What ever is done, till the full perfection of all things come, is but an Epocha, Intervall, or Stage of the progresse of promises; and their severall Gesses. Promises in their effectuall movings, are like the movings of the Sea, the latter wave is the greater, and the outwarder circle the wider. We now wonder at the greatness of mercies present. But he is immense that acts. Now, are but dawnings to the sunne hereafter rising, 2 Pet. 1.19. The Holy-people are now honoured; But shall [Page 47]be more, and more; So it followes in the two words be­hinde, namely Honour, and such honour; with addition to ALL his Saints.

6 Word is honour. God will honour them, whom the world all along till now, have most vilified. He will make them glorious before men, whom (as Paul faith) men have made the off-scowring of all things. Now, it is not onely a matter of conscience towards God, but of credit among men, to be a Saint. And shall not such praise? Yea, they must, they do, they will. Rev. 5.9, &c, The four Beasts and the four and twenty Elders fell down before the Lamb, &c. And they sung a NEW song, saying, Thou art worthy, &c. for thou wast stain, and hast redeemed us, &c: out of every nation, and hast made us un­to our God Kings and Priests, and we shall REIGN on the EARTH. And I beheld, and heard the voice of many angels round about the throne, and the beasts, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice, Worthy is the Lamb that was slain, to receive POWER, and glory, &c. And every CREATURE in heaven, and ON THE EARTH, &c. heard I, saying, Blessing, honour, glory, and power, &c. Surely, if God will honour his people by glorious performances, they shall honour him with praise, Psal. 50. Psal. 113.

7 And last word is, SUCH honour, namely, to subdue Kings, and Nobles, and Nations. If (as 'tis twice spoken, and almost together, Rev. 21. to wit, vers. 24. and v. 26.) The Kings and Nations shall so love the light and glory of Ierusalem, (that is, of the holy people) to WALK in it, and bring their ho­nour and glory to it, well: If not, they all fall before and un­der my Text; The Holy people shall execute vengeance upon the Nations, and punishments upon the people: To binde their Kings with chains, and their Nobles with fetters of iron: THIS HO­NOUR HAVE ALL HIS SAINTS. And for that, [Page 38]the Saints shall praise, as 'tis in the Text. HALLELU-JAH, Praise ye the Lord; as the 19 of Revel sings concent and consort to it, Hallelu-Iah, Hallelu-Iah, Hallelu-Iah, Hallelu-Iah, Hallelu-Iah, Praise ye the Lord, (so often is the repetition in the first six verses) because the Lord judgeth the whore, and the beast, and the false prophet; and kills their army with the edge of the sword; as is the close of the Chapter. Then shall the Saints begin to have a Rest upon earth, Satan being bound, (Revel. 20.) according to the type of the Israelites rest in Ca­naan, after their subduing those Kings and Nations, as we have a clear hint, Heb. 4. touched afore. To this things will come, be sure of it.

Thus of all the seven words of the Doctrine according to the terms of the Text,The Anti­typicall considerati­on of the Doctrine and Termes of the Text. considered typically: Next, a word of all joyncly, considered anti-typically, and I have done.

We do (blessed be God) bless the Lord this day, with Gospel-celebrations of singing, praying, preaching, praising; as the Iews did in this Psalm, with religious musick and dan­cings. And why praise we? Because on this day, in a most eminent manner and measure, this text is fulfilled in our cars. Bear witness, and wonder. Have not the Holy people had SUCH honour as to binde a King and some Nobles, and to execute judge­ment upon them? Have not the Holy people (as this days mercies tell us) taken Nobles prisoners of War (named in our Narrative) and executed vengeance upon the Nations, now of the Scots, as before of the Irish and English enemies to Godliness? They all ('tis plain now at last) drave on the same designe, and therefore I justly put them together this day; as the sword of the Lord and of Gideon (blessed be Jeho­vah) hath put them together into the same mortall incapa­citie to hurt us any more. The meer name Scots, pleads but little perswasive Oratorie in mine eares, to put the ge­nerality of them in any higher predicament, then the English [Page 39]or Irish enemies afore named.Of these we have had sure intelli­ligence; partly by letters, and partly by them that have seen and beard the mannerof these things, and partly by the carriage of their commission­ministers here. The High-landers are Hea­thens. Their Common-people (as they confesse) are Vassals to their Lords; and we know they are to great vices. The best of their Ministers, for the generality, sweare at least petty oathes. Their discipline of their Stoole of repentance, and their iron hoop (which they call Christs yoake) put upon them that will not ascend that stool to a verbal recantation, are but ridicles. Their Classes are Claves, keyes to shut mens mouthes, that nothing may be debated out of the Scrip­tures beyond their stinted common roade. A wofull hin­derance to the increase of the light of the Gospell. I will not trouble my self to set forth the treacherous and hypocriticall dealings of their Parliament, with ours, because our Parliament hath limb'd them out to the life, in their several Declarations, and Editions of the Scotish Letters and papers; and our armyes swords are now convincing them; whom words would never convince. And these things hath God adjourned (enquire the cause) un­till now. Whiles the generality of the Parliaments were not Holy people, little was done. Whiles the Army in general was not so Holy a people, little was won. And whiles Non-Saints, were the Non-such in places of Trust, there was little hope of any thing to be done. God, you see, reserved this honour to the generality of the Holy-people in all those rankes. They that have eyes to see, let them see, least they stumble, and tumble, and utterly fall before they open their eyes. For they that uphold the upholders of Antichrist, are opposite to Christ, and Christians, and must therefore fall. But they that uphold the present Kings of the earth, uphold the upholders of Antichrist (call experience to testifie); ther­fore those that uphold such upholders, must fall. Call expe­rience againe to testifie this. Nor English, either Bishops, or Barons, or Bores, that took part with the late king; nor after [Page 40]them the Irish; nor last of all the Scots; and Scotish and Scotified adherents do stand. From the Declarations, Let­ters, and Sermons, (of this third and last party named) partly to be seen in print, the late proceedings against the King, had their first maine rise. Since they have changed their cause, God hath changed their successe; but they will not see it. Therfore that of Isai. 26.11. and chap. 10.6. threatens them. Lord, when thy hand is lifted up, they will not see; but they shall see, and be ashamed, for their envy at the people. I will send the rod of anger against an hypocriticall nation. The hypocriticall Pharisees are by Christ accounted worse then Publi­cans and Harlots. Lay all together, and the result soon ap­peares, the more the holy people (in place) increase, and the hypocrisie of the enemies break forth, to the prejudice of Christs interest,Mat. 21.17. the sooner they fall before the Holy peo­ple. Is it not yet possible for men to see that all that will not joyne with the Holy people, of the Parliament, Council, Army, Fleet, Magistrates and Ministers, fall under them, and fall a maine?

God suffered a long time the World to domineer over the Holy people; But now God no longer trusts his Holy people in the hands of the World, but makes the World to trust them­selves in the hands of the Holy people. And the world work themselves amaine (if men can see) into this condition. If Military men will not manifest themselves meet to guard the peace of the state, Regiments of the Holy people must. If the great Dons will not be fit for place of Magistrates, a choice from among the Holy people must. If Kings will not rule the Holy people well, the Holy people shall rule them well. If the Irish Nation murderously rebel, and the Scotish Nation unrighteously invade, neither submitting to Equity, though tendred to them; they fall, they surely fall, they fully fall before the authority, power and [Page 41]prayers of the holy people of Parliament, Army, magistrats, mi­nisters, Churches, and all saints. And with great reproach, as well as ruine to them that fall.

In Ireland about Dublin, neere 19000. fall and fly before a­bout 4000. of ours. In England, in the North, neere 31000. Scotts 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, confesse they were more) and 6000. of ours (thereabout) do the worke to give that numerous Host of Scotts the totall 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 speake but of one maine one, and that in the way of a case of conscience as the nature of it requires.

The Scottish enemie (wee 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 Gods mind against their un­righteous dealing, or onely a ca­sual event? refusing also to give us any satisfaction; though both these were desired. They used the meanes to bring it upon them­selves, by severall fierce on-sets upon us, they strikeing the first blow. They yet further pursue and seeke after their ruine by a furious march after us netreating, many miles (I name not particulars because so excellently set down in the Narra­tive before the Act for this dayes praise) And last of all (we must say) they prayed for this their ruine implicitly and in­terpretatively as the event proves. For they invoked God in prayer, making therein their appeale to God to determin be­tween them and us; as we did (we confesse) make the like appeale to him. Behold then (and lay all together) according to their sinne fore-going, (in wronging our Nation; accor­ding to their following ohstinacy in their sinne, in refusing to give satisfaction; and according to their prayers in the con­cluding, [Page 42]that God would take part with the right and oppose the wrong doer, hath God dealt with them, and answered them, by their ruine. But now siince they say (in their let­ters from Edenborough Castle to our Generall) tis but an event of casuall happ; no declaration of the mind of God against them. But mark now in answer to that but these 5. things.

First, Their and their partyes (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 hee came against us not with their consent, as Leven did this last time) and Hamilton did not prosper, they cryed it up mightily, with many iterations that his over­throw was the returne of prayer, and of their prayers; 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 farr, what human meanes could effect) as in this last overthrow of the Scots, makes us with confidence of faith plead divine custome, that providences ushered in by prayer (pardon the phrase) are Gods gratious returnes of such prayers. Yea, and we have learned (we truly speak our experience of our selvs) that when God doth not answer our prayers so as we are apt to choose, we look upon the insuing providences of God as a distinct returne of our prayers, that then that, and that only and no more, is good for us. Secondly when the Scots immediatly afore their first on-set upon us a­bout Mussleborough had had a day of prayer; they did ere they close, undertake, as it were, to prophesie (so confident were they of the return of their prayers) that their men should go forth and only stand still and we should fall before them, and to further encourage them diverse 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. [Page 43]Thirdly, when we were another time retreated on this side Mussleborough a party of them comming thither, and finding us gone, they then made great bost in their prayers and of their prayers that had sent the Sectaries packing; as our men returning thither upon them neer found them at it: to a great terrour on them to a suddaine flight; but could not so quick­ly and cleanly carry away al, 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 infinitly boast of their hoped successes, as the returne (no doubt) of their prayers: the Kirk party contrary to the opinion of the old souldiery Jehu-like putting on to fight, concluding, as they sayd, that now they had us in a Cornish pound. And last of all let us not forget the voyce of som of our neighbours Scottified ministers at home, which is but the eccho to the Scotts; who upon our retreat to Dunbarr, gave thanks publikly as the return of their pray­ers and the Scots prayers, that our Army was brought to this passe of retreate, to that effect or intent. Which will be further expounded by one of the hearers of those morning excercises, saying to a very godly Freind thus, ‘Lo you now, Mr. you see now what it is for your Army to go against the prayers of Gods people, you prospered indeed against the enimie at home, and in Ireland because Gods peoples prayers were not against you. But in going against the Scotts you go against Godly mens prayers, and therefore you see what it comes to.’ To that effect hee.

2. This Case in the substance of the Appeale (I intend it and extend it not further as to debauch Persons or perfor­mances) is the same with the case of Elijah and Baals Priests, appealing to God in a way of Prayer (which usually was conjoyned with Sacrifice, Luke 1.) The difference only is [Page 44]but in the degree of the signe of Answer; that was a Mira­cle above Nature; and our deliverance was in a marvell many wayes above Nature: (as we shall see presently.) Baal Priests were convinced, God had determined against them: So that we reade not of any apologie they could make for themselves, when they were put to death for their imposture, 1. Kings 18. And truely if Heathens had looked on us, and the Scots, thus solemnly appealing, and God thus manifestly answering, and yet we not agreeing, that it was a manifest determinati­on of the minde of God: those Heathens doubtlesse, 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 doe thinke so; as in the matter of swearing men that have no grace for Witnesse, (which is an ordinance of appeal to God.) We acquiesce in their Testimonie,Jonah Chap. 1. as being assured such men feare to sweare falsly, least their implied imprecation should fall upon them. And we see often wretched men that dare speake falsly, dare not sweare falsly. Now marke in the Story of Jonah his Sea-voyage. Prayer, and casting of lots, are both Ordinances of so­lemn addresses and appeale to God. The Heathen Marriners use both, they cryed everie 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 [Page 45]then the ship and all the men should perish. Why should I inlarge upon that which you can easily make out your selves? And what can you make lesse of it, but that the Scots and We are in this, worse then these Heathens, if after so many dayes of Fastings and Prayers by both of us appealing to God, God answering in a worke of wonder, we should not own it as his Answer?

4. Furthermore, God is not in vain called THE LORD OF HOSTS, (and which is not inconsiderable to the Point in hand, It was our word, the day of Battle, when the hand that had been lift up in Prayer, was now lift up in fight, to make experiment what would be the minde of God in an­swer to those Prayers:) By which Lord of Hosts in the day of our Victory against the Scots, there were so many great things done above all humane Power, as cannot without im­pietie be ascribed to any, but to the Lord of Hosts. I shall rehearse but some of those Particulars we had first from the Councill of State, and after from the Parliament.

First, That 22000. all fully ready for fight, and afore hand with us, and had all advantages of the ground, did not stand against 6000. of Us. Secondly, not an houre. Third­ly, Upon this oddes at least 4000. of the Scots slaine upon the place, and in pursuit. Fourthly, above twice as many taken Prisoners. And that fiftly, 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 heightned 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 appeares in this?

5. Lastly, the Parliament and all their Friends have deepe impressions on their hearts, in Prayer, Prayse, publicke E­dicts, [Page 46] &c. that herein was the manifest determination of the minde of God against the unrighteousnesse of the Scots deal­ing with us. And such impressions as are on Godly mens hearts generally, and in solemne addresses to God the Search­er of the heart,1. John 5. and in publicke Professions before the whole World, are not to be slieghted as nothing.

There is,Rom. 8.16. saith the Apostle, the Testimonie of a Saints owne Spirit, beside the Spirit of God to be considered in his Confi­dence or Diffidence. So that though the Scots and Scottish, owne not this Divine Determination, as from God; but some of them (if singular Testimonie faile me not) in a manner ascribe it to the Devill, alleadging Our Army used some inchantment, to know, or doe; and the best of them thinke it to be matter of Faith, (as their letters out of Eden­borough Castle intimate) to beleeve this Victory was but as a Contingencie, and so harden themselves (I feare) as Pharaoh did, by means of the Enchanters, &c. perhaps to their fur­ther destruction as he did; yet we cannot but owne it as Gods Determination, and owne it with Admiration, and with the more, the more we thinke of it. Because the con­trary minded are onely afflicted in their mindes by this crosse to their vaine hopes; We are delivered from our rationall feares and reall dangers to our Lives, our Estates, our Liberties, Civill and Evangelicall. For they had (as ap­peares by the Writings in the Chancellours purse, that was tak­en in warres brought in the accused thing. And had the re­port of Our retreat lasted but foure dayes longer, I am assu­red by them that know, the Word had been given to England (according to Levens speech at their Councell of Warre, be­fore the fight) and the thousands of Scotified and Royalized in the severall Counties and Cities in England listed for this purpose (whereof I am full sure) had risen to wel­come in the Scots, with their accursed thing. But [Page 47]now they may keepe 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 yee the Lord, all your dayes. And when you would me­ditate on our deliverance. Reade Psalm. 16. Judg. 5.1. Sam. 2. and the Narrative of the Act for this Day of Thankesgiving, 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.