Podcasts about Lord Protector

C Judy Dempsey examines fears that Russia will shift military forces to the NATO border if a Ukraine peace deal is reached. She discusses reported US pressure on Kyiv to surrender the Donbas, noting that both Ukraine and the EU oppose such concessions due to sovereignty concerns and lack of security guarantees. Judy Dempsey addresses the industrial crisis in Germany, specifically the auto industry's struggle against Chinese electric vehicles. She notes that Chancellor Merz is avoiding necessary pension reforms due to political pressure, while the rise of the AfD and a shifting transatlantic relationship further complicate Germany's economic stability. Mary Kissel argues that Ukraine cannot surrender the Donbas without ironclad security guarantees, citing past broken agreements like the Budapest Memorandum. She validates Finnish and Baltic fears regarding Russian aggression and questions whether the Trump administration's business-centric approach can effectively manage Vladimir Putin's ideological brutality. Mary Kissel characterizes China's economy as collapsing under Xi Jinping's mismanagement. She highlights the plight of Jimmy Lai, a 78-year-old British citizen imprisoned in Hong Kong, and urges Western leaders to use economic leverage to demand his release as a prerequisite for any improved relations. Jonathan Schanzer critiques the slow Australian police response to the Bondi Beach attack, linking the shooters to ISIS training in the Philippines. He warns that the Albanese government's political "virtue signaling" regarding Palestine may have emboldened radicals, while noting Hezbollah is reconstituting its money and weapons pipelines in Lebanon. Jonathan Schanzer analyzes the "murky" killing of US servicemen in Syria, attributing it to jihadist elements within the government's security forces. He describes the situation in Gaza as a deadlock where Hamas remains armed because no international force, other than the unacceptable option of Turkey, is willing to intervene. Gregory Copley details how the Bondi Beach attackers trained in the Philippines' insurgent areas. While praising Australian intelligence agencies, he blames the Albanese government for encouraging anti-Israel sentiment, arguing this political stance has given license to radical groups and undermined public safety. Gregory Copley reflects on the 25-year war on terror, arguing that Western governments have become distracted. He contends that elevating terrorists like Bin Laden to "superpower" status was a strategic error, as the true objective of terrorism is to manipulate political narratives and induce paralysis through fear. Gregory Copley observes a 2025 shift toward nationalism and decisive leadership, asserting that globalism is declining. He notes that nuclear weapons are becoming "unusable" due to changing military doctrines and warns that Western democracies are sliding toward autocracy, drawing historical parallels to Oliver Cromwell's rise as Lord Protector. Gregory Copley reports on King Charles III's improving health and his unifying role within the Commonwealth. He contrasts the stability of the constitutional monarchy with the historical chaos of Cromwell's republic, suggesting the Crown remains a vital stabilizing force against political turmoil in the UK and its dominions. Joseph Sternberg challenges the Trump administration's antagonistic view of the EU, citing polls showing the institution remains popular among Europeans. He argues that US policy should not be based on the expectation of the EU's collapse, noting that the UK's exit was unique to its specific history and not a continental trend. Joseph Sternberg condemns the imprisonment of British citizen Jimmy Lai in Hong Kong as a failure of UKdiplomacy. He argues that Hong Kong's economic success cannot be separated from its political freedoms, warning that the erosion of the rule of law threatens the territory's viability as a business center. Joseph Postell discusses the 1983 INS v. Chadha decision, which eliminated the legislative veto. He explains how this ruling stripped Congress of its ability to check the executive branch, transforming a once-dominant legislature into a weak institution unable to reverse administrative decisions on issues like tariffs. Joseph Postell suggests correcting the Chadha precedent by adopting a view of severability where delegations of power are unconstitutional without the accompanying legislative veto. He notes that the War Powers Resolutionremains a rare exception where Congress still retains a mechanism to reverse executive actions via simple majority.

Gregory Copley observes a 2025 shift toward nationalism and decisive leadership, asserting that globalism is declining. He notes that nuclear weapons are becoming "unusable" due to changing military doctrines and warns that Western democracies are sliding toward autocracy, drawing historical parallels to Oliver Cromwell's rise as Lord Protector. 1648 CROMWELL

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

In 1649, an English act of parliament had a significant impact on the spread of the gospel in New England along with the execution of King Charles I in 1649, which led to the establishment of the Commonwealth of England, that Puritan Oliver Cromwell ruled as Lord Protector from 1653 until his death in 1658. E352. Check out the YouTube version of this episode at https://youtu.be/6WQQ5HUvLIk which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. 5 Minutes in Church History podcast at https://amzn.to/3BoedCq 5 Minute Biographies podcast https://amzn.to/3zCy3t3 Oliver Cromwell books at https://amzn.to/4gxPZpd King Charles I books at https://amzn.to/47AAoRH English Civil War books available at https://amzn.to/3ztpFvL ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast at https://parthenonpodcast.com/historical-jesus Mark's video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (Twitter): https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio Credit: 5 Minutes in Church History podcast with Stephen Nichols (Episode 24jul2024: A Book and an Act of Parliament, 1649; and, Episode 27nov2019: Thanksgiving); 5 Minute Biographies podcast with Wayne Armstrong (Oliver Cromwell, 24jul2024). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

The Wars of the Roses began their final spasm, and in this chapter we explore how Richard, Duke of Gloucester, Lord Protector of England, sitting in the mansion of a rich London Grocer near Bishopsgate, would, over a series of a few weeks, turn into Richard III, King of England. But more than the traditional narrative, it is an exploration of London in those weeks- what did they hear, what did they see, and above all, how did they respond. From mobs pouring into Westminster Abbey, to a significant moment of silence in the Guildhall, from crowds listening in stunned silence around St Paul's Cross, to cheering the coronation, London witnessed and partook in all events. How loyal were they to this man? Were they indeed, as Shakespeare later called them, his ‘duteous citizens'? Cover contains a detail of The Princes in the Tower by John Everett Millais (1878).

Las islas Británicas han sido gobernadas por sistemas monárquicos desde la Antigüedad hasta nuestros días, con la excepción del periodo en que fue República desde la ejecución de Carlos I Estuardo hasta la caída del Protectorado. Es lo que se conoce como la Commonwealth de Inglaterra. La monarquía fue abolida y se instauró en primer lugar una república parlamentaria sin una jefatura de estado, aunque con Cromwell como hombre fuerte. Entre 1649 y 1652 fue un régimen civil con tutela militar, pero finalmente disolvió el Rump convirtiéndose en dictador de facto hasta que lo constitucionalizó con el Protectorado. En ese momento se convirtió en dictador de derecho bajo el título de Lord Protector. Fue una dictadura militar caracterizada por un gobierno militar directo. La experiencia de 1649-1660 dejo una fuerte huella en la sociedad británica y no han existido movimientos republicanos con apoyo popular. Hay que tener en cuenta que la guerra civil inglesa (1642-1651) provocó más de 200.000 muertos, el rey Carlos I fue juzgado y ejecutado, algo que era impensable para la mentalidad de la época, se abolió la monarquía y la Cámara de los Lores y se instauró una República que sería muy inestable.

On 13 October 1549, Edward Seymour, Duke of Somerset, the man who had ruled England as Lord Protector for young Edward VI, lost it all. By the next day, he was in the Tower. How did the most powerful man in Tudor England fall so fast? In this episode, I uncover the character flaws, bad decisions, and political missteps that doomed Somerset's rule. He was a soldier, reformer, and visionary, but also proud, volatile, and deaf to counsel. Discover: - The letter that warned Somerset he was heading for disaster - How anger and obstinacy turned allies into enemies - Why his leadership failed both at home and abroad - And how ambition finally led him to the scaffold in 1552 Was Somerset a well-meaning reformer crushed by politics, or an arrogant ruler who couldn't share power? Tell me what you think in the comments. #TudorHistory #EdwardSeymour #DukeOfSomerset #EdwardVI #HenryVIII #Reformation #TudorDrama #OnThisDay #HistoryTok #BritishHistory

How Edward Seymour Went from Power to the Scaffold   On this day in Tudor history, 8 October 1549, England's most powerful man became its newest traitor. Edward Seymour, Duke of Somerset and uncle to the boy-king Edward VI, had ruled England as Lord Protector since 1547.    He pushed bold reforms (the Act of Uniformity and the Book of Common Prayer) but rebellion, rivalry, and ambition brought him down. When unrest broke out in 1549 - the Prayer Book Rebellion and Kett's Rebellion - Somerset's authority crumbled. He panicked, calling men to arms and taking the young king to Windsor. His enemies, led by John Dudley, Earl of Warwick, moved fast. On 8 October 1549, the Privy Council branded Somerset a traitor. By the 11th, he had surrendered. Within days, he was in the Tower; his protectorate abolished.   But this is Tudor England… and there's always a twist. Somerset returned to power briefly, only to be accused of plotting against Northumberland and executed in January 1552.   Join me, historian and author Claire Ridgway, as we explore how ambition, politics, and faith brought down the “Good Duke".   Was Somerset a reformer out of his depth, or a ruthless operator undone by his own hand? Tell me in the comments!   Don't forget to like, subscribe, and ring the bell for daily Tudor history deep dives.   #OnThisDay #TudorHistory #EdwardVI #DukeOfSomerset #EdwardSeymour #Reformation #KettsRebellion #PrayerBookRebellion #JohnDudley #TudorPolitics #TowerOfLondon #TudorTok #HistoryTok #ClaireRidgway #BritishHistory

With the death of Oliver Cromwell, his eldest son Richard becomes Lord Protector. Can he balance the competing demands of the army and the republicans? Alice Hunt, Republic, 2024. Martyn Bennet, Oliver Cromwell, 2006. Michael Braddick (ed.), The Oxford Handbook of the English Revolution, 2015. Barry Coward, The Cromwellian Protectorate, 2002. Jonathan Healey, The Blazing World, 2023. Paul Lay, Providence Lost: The Rise and Fall of the English Republic, 2020. Anna Keay, The Restless Republic, 2022. Ian Gentles, The New Model Army: Agent of Revolution, 2022. Carla Gardina Pestana, The English Conquest of Jamaica: Oliver Cromwell's Bid for Empire, 2017. Learn more about your ad choices. Visit megaphone.fm/adchoices

Oliver Cromwell, Lord Protector of Scotland. Benevolent ruler or tyrannical despot. Learn more about your ad choices. Visit megaphone.fm/adchoices

Oliver Cromwell refuses the crown but agrees to become the Lord Protector of the Commonwealth. Western Civ 2.0

This week, we wrap up our series on the English Civil Wars - get ready to learn all about the Lord Protector.

Oliver Cromwell's friend and Secretary of State John Thurloe was also one of the most effective spymasters in English history. Catching the Gerard Plot before they could assassinate the Lord Protector, and uprooting Penruddock's Uprising until it was just Penruddock left, he kept the Protectorate safe from threats. But he could not shield Cromwell from the terrible news of the Western Design. Alice Hunt, Republic, 2024. Martyn Bennet, Oliver Cromwell, 2006. Michael Braddick (ed.), The Oxford Handbook of the English Revolution, 2015. Barry Coward, The Cromwellian Protectorate, 2002. Jonathan Healey, The Blazing World, 2023. Paul Lay, Providence Lost: The Rise and Fall of the English Republic, 2020. Anna Keay, The Restless Republic, 2022. Ian Gentles, The New Model Army: Agent of Revolution, 2022. Carla Gardina Pestana, The English Conquest of Jamaica: Oliver Cromwell's Bid for Empire, 2017. Timothy Noel Peacock, 'Cromwell's “spymaster”? John Thurloe and rethinking early modern intelligence', The Seventeenth Century, 35, 1. Learn more about your ad choices. Visit megaphone.fm/adchoices

Hark! Listen now! Cometh with Jeremy and Dave as they speaketh of "The Lord Protector" from RiffTrax! Worthy is this flick, or tis it but a loss of hours?

Anne Stanhope, Duchess of Somerset—ambitious, powerful, and controversial. History remembers her as arrogant and ruthless, but was she truly a villain, or simply a strong woman in a world that feared female power?   As the wife of Edward Seymour, Lord Protector of England, Anne was the highest-ranking woman in the country after the queen. She influenced religious reform, controlled vast lands, and had a reputation for defending her status fiercely—even clashing with Katherine Parr, Henry VIII's widow. But when her husband was overthrown and executed, Anne lost everything.   Yet, she never gave up. Was she a power-hungry schemer or a woman unfairly vilified by history? Watch to find out!   Don't forget to like, subscribe, and hit the notification bell for more Tudor history deep dives!   #TudorHistory #AnneStanhope #PowerfulWomen #TudorNobility #HiddenHistories #EdwardVI #KatherineParr #HistoryMakers #TudorScandals #RuthlessWomen #TudorCourt

Edward Seymour, Duke of Somerset, ruled England as Lord Protector during Edward VI's reign, wielding power like a king—but his story ended on the scaffold.   From his meteoric rise as Henry VIII's trusted brother-in-law and a staunch Protestant reformer to the catastrophic rebellions and political rivalries that sealed his fate, Somerset's journey is one of ambition, betrayal, and leadership gone awry.   How did this once-powerful man lose it all? And was his downfall due to his own flaws, or the cutthroat politics of the Tudor court?   Explore the dramatic highs and devastating lows of Edward Seymour's life in this fascinating Tudor tale.   #TudorHistory #EdwardSeymour #LordProtector #TowerHill #Rebellion #EdwardVI #HenryVIII #HistoricalDrama #TudorCourt #HistoryLovers

Whether or not Cromwell knew about John Lambert's 'coup' of December 1653, by the end of the month England had a new constitution and a new Head of State - the Lord Protector. Cromwell was installed in Whitehall and Hampton court, new seals designed that drew on Cromwell's Welsh ancestry, and rthe Council of State started work. Hosted on Acast. See acast.com/privacy for more information.

Excerpt:Milton, then, was not merely a hired pen of the Republic but its principled supporter. He began his service believing in the possibility that, in the Commonwealth, he was helping to build God's kingdom on earth. Yet, over the course of his many years' unflinching service to the Republic and subsequently to Oliver Cromwell as its Lord Protector, Milton's optimism drained out of him slowly but surely like sap from an injured tree. In 1641, as Christopher Hill points out, Milton was full of millenarian hope and wrote of Christ's return in terms of a ‘shortly expected king'. * * *Support Warhorn here.Music is Rise Up, O Lord, a recording of Psalm 10 by My Soul Among Lions.

With the Commonwealth quiet, Cromwell takes his conquests global. With as much secrecy as possible, the Protectorate puts together an expedition to strike at the vulnerable colonies of the Catholic powers: the Western Design. But first, the Lord Protector has to decide where to attack. Listen to Winds of Change HERE Join the Mailing List! Join the Patreon House of Lords for ad-free episodes! This episode could not have been written without the following works: Martyn Bennet, Oliver Cromwell, 2006. Michael Braddick (ed.), The Oxford Handbook of the English Revolution, 2015. Barry Coward, The Cromwellian Protectorate, 2002. Jonathan Healey, The Blazing World, 2023. Paul Lay, Providence Lost: The Rise and Fall of the English Republic, 2020. Anna Keay, The Restless Republic, 2022. John Morrill, The Letters, Writings, and Speeches of Oliver Cromwell, Volume 3: 16 December 1653 to 2 September 1658, 2023 John Kenyon and Jane Ohlmeyer, The Civil Wars: A Military History of England, Scotland, and Ireland, 1638-1660. Alan MacInnes, The British Revolution, 1629-1660, 2004. Ian Gentles, The New Model Army: Agent of Revolution, 2022. Carla Gardina Pestana, 'Atlantic Mobilities and the Defiance of the Early Quakers', Journal of Early Modern History, 2023. Carla Gardina Pestana, The English Atlantic in the Age of Revolution, 2007. Carla Gardina Pestana, The English Conquest of Jamaica: Oliver Cromwell's Bid for Empire, 2017. Hilary Beckles, A History of Barbados: From Amerindian Settlement to Caribbean Single Market, 2006. Go to AirwaveMedia.com to find other great history shows. Learn more about your ad choices. Visit megaphone.fm/adchoices

Our adventurers rest for the night and head off to the Lord Protector's humble abode, but who is this bodacious man who greets them? Dice and Desire is proudly sponsored by Tabletop Dominion, who specialise in handmade artisan dice boxes/vaults and high-quality handmade dice. This week's episode is brought to you by Romancing the Dungeon. Come join us on social media, and leave a 5 star review on Podchaser Twitter Instagram Dweezil Vanzaphir Podchaser Ko-Fi The Dice and Desire podcast is unofficial Fan Content permitted under the Fan Content Policy. Not approved/endorsed by Wizards. Portions of the materials used are property of Wizards of the Coast. ©Wizards of the Coast LLC.

Historian Alice Hunt discusses with Ivan six things which should be better known. Alice Hunt is Professor of Early Modern Literature and History at the University of Southampton. She is the author of The Drama of Coronation (Cambridge University Press) and has previously written about the Tudors and James I, and often appears in the media to discuss monarchy. Her new book is Republic: Britain's Revolutionary Decade 1649-60, which is available at https://uk.bookshop.org/p/books/republic-britain-s-revolutionary-decade-1649-1660-alice-hunt/7688859. She lives in Winchester. The Republic. The fact that we once were a republic, that it was called and known as a republic, and what this republic was actually like should all be better known. Richard Cromwell. Eldest surviving son of Oliver Cromwell who succeeded his father as Lord Protector. Samuel Hartlib. Polish entrepreneur who moved to England and flourished in the creative, reforming energy of the 1650s. An inveterate communicator and intelligencer, he knew everyone who was anyone at the time and had a finger in every pie. He feverishly promoted ideas to the new republican government that were way ahead of their time: paper money, a national bank, a health service, state schools, the return of the Jews. The Compleat Angler by Izaak Walton. This beautiful, sweet, quiet book about fishing was a huge bestseller in the 1650s. Forde Abbey, Dorset. I absolutely loved discovering Forde Abbey during the research for this book. This former Cistercian monastery, nestled in the valley of the River Axe, completely transformed my thinking about who the puritan, republican men were who governed England at this time. The Experimental Philosophy Club. This is the name of the society of young, curious, committed scientists who met in Oxford during the 1650s to share ideas and plan experiments. This podcast is powered by ZenCast.fm

In 1649, an English act of parliament had a significant impact on the spread of the gospel in New England along with the execution of King Charles I in 1649, which led to the establishment of the Commonwealth of England, that Puritan Oliver Cromwell ruled as Lord Protector from 1653 until his death in 1658. Check out the YouTube version of this episode at https://youtu.be/6WQQ5HUvLIk which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. 5 Minutes in Church History podcast at https://amzn.to/3BoedCq 5 Minute Biographies podcast https://amzn.to/3zCy3t3  Oliver Cromwell books at https://amzn.to/4gxPZpd King Charles I books at https://amzn.to/47AAoRH English Civil War books available at https://amzn.to/3ztpFvL       ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet  SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you).  Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus               Video channel: https://youtube.com/c/TIMELINE_MarkVinet  Website: https://markvinet.com/podcast  Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/MarkVinet_HNA   Instagram: https://www.instagram.com/denarynovels  Books: https://amzn.to/3k8qrGM  Audio Credit: 5 Minutes in Church History podcast with Stephen Nichols (Episode 24jul2024: A Book and an Act of Parliament, 1649; and, Episode 27nov2019: Thanksgiving); 5 Minute Biographies podcast with Wayne Armstrong (Oliver Cromwell, 24jul2024). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Puritan Oliver Cromwell (1599-1658) was an English statesman, politician, skilled soldier, and a leading advocate of the execution of King Charles I in 1649, which led to the establishment of the Commonwealth of England, that he ruled as Lord Protector from 1653 until his death in 1658. His endeavors greatly influenced the British colonization of North America. Check out the YouTube version of this episode at https://youtu.be/tHInk5Thjqc which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Everything Everywhere Daily podcast at https://amzn.to/3XHj20A Oliver Cromwell books at https://amzn.to/4gxPZpd King Charles I books at https://amzn.to/47AAoRH English Civil War books available at https://amzn.to/3ztpFvL    ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet  SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you).  Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus                                                            Video channel: https://youtube.com/c/TIMELINE_MarkVinet  Website: https://markvinet.com/podcast  Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/MarkVinet_HNA   Instagram: https://www.instagram.com/denarynovels  Books: https://amzn.to/3k8qrGM  Audio Credit: Everything Everywhere Daily podcast with Gary Arndt: The History of Farming (episode 1246; Glassbox Media). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Puritan Oliver Cromwell (1599-1658) was an English statesman, politician, skilled soldier, and a leading advocate of the execution of King Charles I in 1649, which led to the establishment of the Commonwealth of England, that he ruled as Lord Protector from 1653 until his death in 1658. Check out the YouTube version of this episode at https://youtu.be/hBls8dHpuNQ which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Everything Everywhere Daily podcast at https://amzn.to/3XHj20A Oliver Cromwell books at https://amzn.to/4gxPZpd King Charles I books at https://amzn.to/47AAoRH English Civil War books available at https://amzn.to/3ztpFvL    THANKS for the many wonderful comments, messages, ratings and reviews. All of them are regularly posted for your reading pleasure on https://patreon.com/markvinet where you can also get exclusive access to Bonus episodes, Ad-Free content, Extra materials, and an eBook Welcome Gift when joining our growing community on Patreon or Donate on PayPal at https://bit.ly/3cx9OOL and receive an eBook GIFT. SUPPORT this series by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at no extra charge to you). It costs you nothing to shop using this FREE store entry link and by doing so encourages & helps us create more quality content. Thanks! Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus                                                            Mark's TIMELINE video channel at https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Instagram: https://www.instagram.com/denarynovels Twitter: https://twitter.com/MarkVinet_HNA  Facebook: https://www.facebook.com/mark.vinet.9 YouTube Podcast Playlist: https://www.bit.ly/34tBizu Podcast: https://parthenonpodcast.com/history-of-north-america TikTok: https://tiktok.com/@historyofnorthamerica Books: https://amzn.to/3j0dAFH                                                                              Linktree: https://linktr.ee/WadeOrganization  Audio Credit: Everything Everywhere Daily podcast with Gary Arndt: The History of Farming (episode 1246; Glassbox Media). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Four years into Britain's experiment as a republic, Oliver Cromwell staged a coup, violently dissolving parliament. His “Bare Bones Parliament” would not last either and, in December 1653, a new kind of limited monarchy was proposed with Cromwell as “Lord Protector.” In this second of our series looking at the 1650s, Professor Suzannah Lipscomb is joined again by Professor Alice Hunt to pick up the story of Britain as it moved from republic to protectorate, under the rule of Oliver Cromwell. Presented by Professor Susannah Lipscomb. The researcher is Alice Smith, audio editor Joseph Knight and the producer is Rob Weinberg. The senior producer is Anne-Marie Luff.Not Just the Tudors is a History Hit podcastEnjoy unlimited access to award-winning original TV documentaries that are released weekly and AD-FREE podcasts. Sign up HERE for 50% off your first 3 months using code ‘TUDORS' You can take part in our listener survey here >

Iain Dale talks to historian Kirsteen Mackenzie about the life of the largely forgotten son of Oliver Cromwell, who succeeded his father as Lord Protector, but ruled for only nine months.

Send us a Text Message.Sansa does her best to embrace her new identity as Alayne Stone. She and Littlefinger prepare for the arrival of the Lords Declarant. They want Lord Robert and they want Littlefinger gone. However, when the unexpected arises during the parlay, Littlefinger prevails and earns a year as Lord Protector, to prove himself.Chapter Review:Sansa Stark is now going by the name Alayne Stone in public and private, as Petyr Balish insisted. At breakfast, little Lord Robert Arryn is in a state. He wanted eggs and bacon but none were available. The Lords Declarant have the Gates of the Moon surrounded and won't allow new stores of food up to the Eyrie, until Littlefinger sends down Robert and then leaves the Vale. Breakfast ends with a shaking fit from Robert.Alayne organizes the seating arrangements in the solar and then goes to meet their guests, as they arrive at the Eyrie. Alayne ensures that they eat and drink upon arrival, to guarantee everyone's safety through Guest Right. She's thankful that Bronze Yohn Royce doesn't recognize her, despite meeting her twice as Sansa Stark.In the solar, the Lords get to the point. They want Robert to foster at Runsetone with Yohn Royce and Littlefinger to leave for Harrenhal. Littlefinger's strongest argument is that his wife Lysa named him Lord Protector and named Robert his ward. The others don't care. Talks reach an impasse until Lyn Corbray pulls his sword and demands a duel with Littlefinger. The Lords are aghast, and Littlefinger takes advantage of the situation. Ultimately, all agree that Littlefinger may have one year to set the Vale to rights, as Lord Protector. That night Littlefinger confirms Sansa's suspicion that Lyn Corbray was bought and paid for.Characters/Places/Names/Events:Sansa Stark - Eldest surviving Stark child. Currently in the Eyrie with Petyr Baelish.Petyr Baelish - Aspiring Lord Protector of the Vale, widower of Lysa Arryn, former Master of Coin. Nestor Royce - Keeper of the Gate of the Moon, head of a lesser branch of the Royce house.Bronze Yohn Royce - Lord of Runestone and head of House Royce. Most powerful lord of the Vale.Robert “SweetRobin” Arryn - Eight-year-old Lord of the Vale. Orphaned by his mother's murder of his father, and his step-father's murder of his mother. Support the Show.Support us: Buy us a Cup of Arbor Gold, or become a sustainer and receive cool perks Donate to our cause Use our exclusive URL for a free 30-day trial of Audible Buy or gift Marriott Bonvoy points through our affiliate link Rate and review us at Apple Podcasts, Spotify, podchaser.com, and elsewhere.Find us on social media: Discord Twitter @GhostsHarrenhal Facebook Instagram YouTube All Music credits to Ross Bugden:INSTAGRAM! : https://instagram.com/rossbugden/ (rossbugden) TWITTER! : https://twitter.com/RossBugden (@rossbugden) YOUTUBE! : https://www.youtube.com/watch?v=kthxycmF25M

¿Quién disparó fatalmente al dictador fascista italiano Benito Mussolini, sin juicio, después de su captura por los partisanos, y por qué? ¿Qué pasó con el 'tesoro' que llevaba consigo, o fue ese el motivo, quizás documentos que podrían desacreditar a Churchill? - ¿El salteador de caminos más famoso de la república de Cromwell fue ejecutado como traidor solo por robar a parlamentarios notables, o ejecutado por proclamar obstinadamente que seguía siendo monárquico, o el Lord Protector tenía un rencor personal más allá de la ley? - ¿Quién colocó la bomba que casi hace estallar a Napoleón Bonaparte, entonces Primer Cónsul, en su carruaje, y por qué? ¿Su ministro de seguridad, Fouché, jugó un papel de dos caras?

In the final part of the Cromwell story, outrage at the King's execution leads Ironsides to wage war on Scotland and, notoriously, Ireland. Insurgencies over, he'll become Lord Protector - king in all but name. But as discontent continues to spread, the unthinkable will once again become possible. The Stuart monarchy couldn't be restored… could it?… A Noiser production, written by Jeff Dawson. Many thanks to Peter Gaunt, Clare Jackson, Anna Keay, John Morrill, Nicholas O'Shaughnessy, Micheál Ó Siochrú. This is Part 4 of 4. Get every episode of Real Dictators a week early with Noiser+. You'll also get ad-free listening, bonus material and early access to shows across the Noiser network. Click the Noiser+ banner to get started. Or, if you're on Spotify or Android, go to noiser.com/subscriptions. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Sansa considers the two sides of Petyr Baelish's character. She witnesses Marillion falsely implicating himself in the murder of Lysa Arryn, and Nestor Royce being wooed by Baelish. Simon and Mackelly wonder if these life-lessons are standing her in good stead.Chapter Review:Sansa is being kept awake by Marillion's singing. A problem with those sky-cells being so open. Apparently he's only got his voice left, as Mord has taken care of several fingers and both eyes. She assumes that when Nestor Royce arrives Marillion will be kept quiet, but Littlefinger says quite the opposite. The singer will be brought before the Keeper of the Gates of the Moon to sing the song that Baelish wants him to. Sansa is worried, but Petyr is relaxed - even if Marillion doesn't play ball, it is his word against theirs.Marillion admits to the murder before Royce, his empty sockets bandaged in silk. Littlefinger entertains the High Steward in his solar afterward. There he presents Royce with a hereditary lordship of the Gates of the Moon - elevating him and his descendants at a stroke. The document is signed by the new Lord Protector of the Vale, so Nestor has a very strong reason to back the widower's claim.Sansa follows the machinations, and Baelish is impressed - she really is his daughter (only, you know, she isn't). But he insists that she maintain the ruse, that she is Alayne, Petyr's natural-born daughter. Even in private. Characters/Places/Names/Events:Sansa Stark - Eldest surviving Stark child. Currently in the Eyrie with Petyr Baelish.Petyr Baelish - Aspiring Lord Protector of the Vale, widower of Lysa Arryn, former Master of Coin. Nestor Royce - Keeper of the Gate of the Moon, head of a lesser branch of the Royce house.Bronze Yohn Royce - Lord of Runestone and head of House Royce. Most powerful lord of the Vale.Robert “SweetRobin” Arryn - Eight-year-old Lord of the Vale. Orphaned by his mother's murder of his father, and his step-father's murder of his mother.  Support the Show.Support us: Buy from our store Buy us a Cup of Arbor Gold, or become a sustainer and receive cool perks Donate to our cause Use our exclusive URL for a free 30-day trial of Audible Buy or gift Marriott Bonvoy points through our affiliate link Rate and review us at Apple Podcasts, Spotify, podchaser.com, and elsewhere.Find us on social media: Discord Twitter @GhostsHarrenhal Facebook Instagram YouTube All Music credits to Ross Bugden:INSTAGRAM! : https://instagram.com/rossbugden/ (rossbugden) TWITTER! : https://twitter.com/RossBugden (@rossbugden) YOUTUBE! : https://www.youtube.com/wa...

Somerset survived his brother's poorly planned coup, but this time he won't be so lucky. The enclosure crisis continues to rock England and today that crisis erupts into the most dangerous domestic uprising in England since the 14th Century. Somerset will manage to survive Kett's Rebellion but his failure to effectively manage the crisis leads the English nobility to wonder openly whether he is the best person to lead England. Dudley, the Earl of Warwick, decides to attempt a coup of his own and manages to steal the power from behind the throne from the Lord Protector. WebsitePatreon Free Trial

In this episode, I welcome Susan Higginbotham to discuss the reputation of Anne Stanhope – wife of Edward Seymour, Duke of Somerset and Lord Protector. Anne's behavior has always left a bad taste in my mouth, and that is why I've asked Susan here today to dispel any myths and to help us learn who the real Anne Stanhope was. -- Love the show, want a commercial-free experience, or want to show your support? Become a patron on Patreon! Credits: Hosted by: Rebecca Larson Guest: Susan Higginbotham Books: Her Highness the Traitor The Woodvilles Margaret Pole --- Send in a voice message: https://podcasters.spotify.com/pod/show/rebecca-larson/message Support this podcast: https://podcasters.spotify.com/pod/show/rebecca-larson/support

Revolutionary leader Oliver Cromwell was executed on 30th January, 1661 - despite having been dead for more than two years. His body was exhumed from its tomb in Westminster Abbey on the instruction of King Charles II, who sought retribution for those involved in the trial and execution of his father, Charles I. Along with other Regicides, Cromwell's corpse was disinterred and subjected to public abuse. On the anniversary of Charles I's beheading, Cromwell's head was mounted on a spike and stuck on the roof of Westminster Hall - where it remained for thirty years. In this episode, Arion, Rebecca and Olly track the illustrious history of Cromwell's head from that date forth; consider whether the crowd in attendance at the ‘execution' really hated their former Lord Protector as much as their jeering suggests; and explain how the intervention of a future Prime Minister prevented Cromwell's relic being put on public display as recently as the 19th Century…  Further Reading: • ‘Oliver Cromwell: Hero or Villain?' (HistoryExtra, 2014) : https://www.historyextra.com/period/stuart/oliver-cromwell-hero-or-villain/ • ‘The Strange Saga of Oliver Cromwell's Head' (Mental Floss, 2019): https://www.mentalfloss.com/article/585591/oliver-cromwells-head-history • ‘Opening The Coffin Of Oliver Cromwell' (The Fortress, 2023): https://www.youtube.com/watch?v=SR0_DE2zQgU Love the show? Join

Iain Dale talks to historian Miranda Malins about the life of Oliver Cromwell who became Lord Protector of England during the Protectorate.

Pick up Knowing God Through the Year by J.I. Packer at the Mariners Bookstore- Visit marinerschurch.org or download the Mariners App for more information

Bienvenidos a otro Podcast sobre novelas de Warhammer 40k en TERRAESCRIBIENTE. Marchad, El Quinto y Embrujado. Hoy seguimos con la serie: LA HEREJIA DE HORUS. "ANGELES DE CALIBAN - Emperadores y Esclavos" - Libro 38. La Primera Legión va a la guerra y las brutales acciones de su primarca amenazan con destrozar la frágil alianza del Imperium Secundus. No había manera de que Imperium Secundus fuera a durar (o lo sabríamos en el milenio 41, ¿no?) y este es el principio del fin... LA HISTORIA Con los Ángeles Oscuros repartidos por cien sistemas, el primarca Lion El'Jonson se erige como Lord Protector de Ultramar, aunque pocos conocen sus verdaderos motivos y las viejas rivalidades en su mundo natal amenazan con partir a la Legión por la mitad. Pero cuando llega la noticia del ataque de los Amos de la Noche a Sotha, las brutales acciones del León llevan a Imperium Secundus una vez más al borde de la guerra civil. Ni siquiera los guerreros más temibles de Dreadwing, ni ningún secreto arcano de la Orden, pueden garantizar la victoria si se enfrenta a sus leales hermanos. Escrito por Gav Thorpe Por favor sigue las redes y grupos: Twitter: https://twitter.com/TerraEscriba Telegram: https://t.me/+62_TRJVg-3cxNDZh Instagram: www.instagram.com/terraescribiente/ Tik tok: www.tiktok.com/@terraescribiente Youtube: www.youtube.com/@Terraescribiente También subscríbete a TERRAESCRIBIENTE en IVOOX, ITUNES Y SPOTIFY! Dale me gusta a cada Podcast y coméntalos! Ayuda mucho! Gracias!

Bienvenidos a otro Podcast sobre novelas de Warhammer 40k en TERRAESCRIBIENTE. Hoy seguimos con la serie: LA HEREJIA DE HORUS. "ANGELES DE CALIBAN - Emperadores y Esclavos" - Libro 38. Primero, Segundo y Triunvirato. La Primera Legión va a la guerra y las brutales acciones de su primarca amenazan con destrozar la frágil alianza del Imperium Secundus. No había manera de que Imperium Secundus fuera a durar (o lo sabríamos en el milenio 41, ¿no?) y este es el principio del fin... LA HISTORIA Con los Ángeles Oscuros repartidos por cien sistemas, el primarca Lion El'Jonson se erige como Lord Protector de Ultramar, aunque pocos conocen sus verdaderos motivos y las viejas rivalidades en su mundo natal amenazan con partir a la Legión por la mitad. Pero cuando llega la noticia del ataque de los Amos de la Noche a Sotha, las brutales acciones del León llevan a Imperium Secundus una vez más al borde de la guerra civil. Ni siquiera los guerreros más temibles de Dreadwing, ni ningún secreto arcano de la Orden, pueden garantizar la victoria si se enfrenta a sus leales hermanos. Escrito por Gav Thorpe Por favor sigue las redes y grupos: Twitter: https://twitter.com/TerraEscriba Telegram: https://t.me/+62_TRJVg-3cxNDZh Instagram: www.instagram.com/terraescribiente/ Tik tok: www.tiktok.com/@terraescribiente Youtube: www.youtube.com/@Terraescribiente También subscríbete a TERRAESCRIBIENTE en IVOOX, ITUNES Y SPOTIFY! Dale me gusta a cada Podcast y coméntalos! Ayuda mucho! Gracias!

This week's episode sees Paul Lay join to discuss his book, Providence Lost: The Rise and Fall of Cromwell's Protectorate. Ollie and Paul chat about the period between the execution of Charles I and the restoration of Charles II when Britain saw a new ruler, Oliver Cromwell, Lord Protector.Paul's book is our Non Fiction Book of the Month and is highly recommended.Paul is Senior Editor at Engelsberg Ideas and a friend of the show, he runs his own podcast with Miranda Malins called 1666 and All That.Paul Lay LinksProvidence Lost: The Rise and Fall of Cromwell's ProtectoratePodcast: 1666 and All ThatOllie LinksOllie on Twitter / XContact Ollie: history@aspectsofhistory.com

00:48 Don Jüan és egyéb konvertibilis szóviccek. Dínár? Escudo? 02:14 A hét életerős és empatikus sajtóközleményei. Koraszülés fogfehérítéssel influenszereknek. 05:33 Niall Ferguson Prigozsinról és a 17. századról. A Szilágyi Ákos-podcast. 09:56 Niall Ferguson munkásságának sötét foltjai. Xan Smiley, aki szerint Oroszország Felső-Volta rakétákkal. 13:57 Nem puccs, zendülés! A különbség Prigozsin és a Qanon Sámán között. A Lord Protector herevédő. 17:55 Niall Ferguson megnyitja az MCC tanévét. A libertariánus Peter Thiel a közpénzt nem megvető Brain Baron. 19:42 Emlékeink a válaszúthoz érkező Balaton Soundról. Öregek a Soundon Németh Dániel képein.  22:18 A Balaton is üres. QOTSA és Guns az idei Glastonburyn. A jó szicíliai sárgabarack. Nincs más megoldás, mint a legjobbakat elhívni. 27:57 Sólyomgyűrűzés. Vándorsólyom és ejtőernyő. 32:46 Hayabusa és vándorsólyom. Kazah sasok. 36:59 És most: státusztörvény. Kovách imre és a vidéki véleményvezérek. Hosszúhetényi tanárgondok.. Budapesti tanárgondok. 40:27 Képzetlen magyar vagy képzett bangladesi kell az akkugyáraknak? Indiai sofőrök magyar utakon. A debreceni polgármester gyerekének magániskolája. 45:06 Bűnbak mindig lesz, a következmények pedig katasztrofálisak. A Salazar-példa. Egyáltalán mikor kezdődik a tanév???? És miért nem hazudnak még nagyobb fizetést a tanároknak? 49:08 Uj Péter kalandjai a Lurdy háztól Budaörsig, földön, vízen, levegőben. 18+!!!!!!! See omnystudio.com/listener for privacy information.

In 1661 in England, following the restoration of the monarchy, the body of Oliver Cromwell was dug up for ritual execution. Cromwell had overthrown King Charles I and ruled as Lord Protector of England, Scotland and Ireland. In 2014, Vincent Dowd spoke to civil war historian Charles Spencer. (Photo: The death mask of Oliver Cromwell. Credit: Hulton Archive/Getty Images)

In the week that sees a new King Charles crowned in London, Miranda and Paul unearth vivid coronation stories from 17th-century England - including details of the ceremonies for the two previous bearers of that regnal name. As well as examples of spectacular pageantry - and sometimes excess - they find moments of lasting historical significance. And among the various Stuart monarchs' big days out, they revisit the two investitures of Oliver Cromwell as Lord Protector, the second of which adhered surprisingly closely to royal tradition.  Finally, Paul and Miranda give their 17th-century coronation awards in a variety of categories, from best music to most drunken banquet. '1666 and All That' is presented by Miranda Malins and Paul Lay. The producer is Hugh Costello. Original music by George Taylor. The episode is mixed by Alfie Thompson. You can visit our website at www.podpage.com/1666-and-all-that/  

For over 1000 years, England has been a monarchy.3…except for twelve years in the 17th century when it wasn't.  During that period, it was ruled by a very non-royal person by the name of Oliver Cromwell.  He was a highly controversial figure during his life, after his death, and remains so today.  Learn more about Oliver Cromwell, the Lord Protector of England, on this episode of Everything Everywhere Daily. Sponsor If you're looking for a simpler and cost-effective supplement routine, Athletic Greens is giving you a FREE 1 year supply of Vitamin D AND 5 free travel packs with your first purchase. Go to athleticgreens.com/EVERYWHERE.  Subscribe to the podcast!  https://link.chtbl.com/EverythingEverywhere?sid=ShowNotes -------------------------------- Executive Producer: Charles Daniel Associate Producers: Peter Bennett & Thor Thomsen   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Update your podcast app at newpodcastapps.com Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

The gang visit the Lord Protector to report on their findings and inquire about the real estate situation in Triboar. Dice and Desire is proudly sponsored by Tabletop Dominion, who specialise in handmade artisan dice boxes/vaults and high-quality handmade dice. This week's episode is brought to you by Quest Fantastic. Come join us on social media, and leave a 5 star review on Podchaser Twitter Instagram Dweezil Vanzaphir Podchaser Ko-Fi The Dice and Desire podcast is unofficial Fan Content permitted under the Fan Content Policy. Not approved/endorsed by Wizards. Portions of the materials used are property of Wizards of the Coast. ©Wizards of the Coast LLC.

Season 17, Episode 8: Weekly Roundup (Pro Tour Phyrexia) + Monthly Project Nominees At long last, the paper Pro Tour has returned! Pioneer was the format of choice as 200+ pros did battle in Philadelphia. But what did they discover as they each attempted to break the format? Cavedan and David break down the latest decks and technologies from PIoneer, from small innovations in stock lists to speculative brews invented whole cloth. After that, it's time for you the listeners to pick our next monthly project! Twelve cards have been nominated by our patreon community and there is no shortage of spice. Which card will we brew next? That's up to you. Like our content? Support us on Patreon and join our brewing community! Decklists for this episode can be viewed at FaithlessBrewing.com Timestamps [5:39] Housekeeping [8:15] Pro Tour Phyrexia Recap [10:47] Radkos Midrange by Shota Yasooka [18:22] Selesnya Auras by Benton Madsen [23:56] 5c Omnath to Light by Nick Schirillo [28:05] Azorius Powerstones by Jeff LIn [35:24] Monthly Project Nominees [36:16] Ratadrabik of Urborg [39:11] All Will Be One [42:17] Malcator, Purity Overseer [46:34] Gix, Yawgmoth Praetor [48:18] Devastating Summons [50:20] Teething Wurmlet [52:57] Voidwing Hybrid [54:41] Michiko's Reign of Truth [57:08] Riveteers Ascendancy [1:01:27] Urza, Lord Protector [1:02:53] Aetherworks Marvel [1:06:31] Flux Channeler

¿Quién disparó fatalmente al dictador fascista italiano Benito Mussolini, sin juicio, después de su captura por los partisanos, y por qué? ¿Qué pasó con el 'tesoro' que llevaba consigo, o fue ese el motivo, quizás documentos que podrían desacreditar a Churchill? - ¿El salteador de caminos más famoso de la república de Cromwell fue ejecutado como traidor solo por robar a parlamentarios notables, o ejecutado por proclamar obstinadamente que seguía siendo monárquico, o el Lord Protector tenía un rencor personal más allá de la ley? - ¿Quién colocó la bomba que casi hace estallar a Napoleón Bonaparte, entonces Primer Cónsul, en su carruaje, y por qué? ¿Su ministro de seguridad, Fouché, jugó un papel de dos caras?

The revealing and entertaining new podcast about all things 17th century. Historians have portrayed Oliver Cromwell as a very masculine, martial figure – a man who made his name in Parliament's army during the British Civil Wars of the 1640s and went on to preside over a military-backed republican regime as Lord Protector in the 1650s. But this is a misleading perspective. Cromwell spent his life surrounded by a large and overwhelmingly female family and his closeness to them shaped his character. With the help of distinguished historian John Morrill, Miranda and Paul explore Cromwell's fascinating relationships with the many women in his life and how they influenced his style of leadership. '1666 and All That' is presented by Paul Lay and Miranda Malins. The producer is Hugh Costello. Original music by George Taylor. The episode is mixed by Alfie Thompson. Don't want to miss the next episode? Remember to subscribe wherever you get your podcasts.

The 11 years between the execution of King Charles I in 1649 and the restoration of his son, Charles II, in 1660 are among the most turbulent in all of British history – and it was a period dominated by one man: Oliver Cromwell. But was it always Cromwell's intention to execute Charles I? Why did he decide to readmit Jewish people to England? And did he really ban Christmas? Professor Ronald Hutton responds to your top questions on the rise and rule of the contentious Lord Protector. (Ad) Ronald Hutton is the author of The Making of Oliver Cromwell (Yale, 2021). Buy it now from Amazon: https://www.amazon.co.uk/Making-Oliver-Cromwell-Ronald-Hutton/dp/0300257457/?tag=bbchistory045-21&ascsubtag=historyextra-social-Jan23iPad Hosted on Acast. See acast.com/privacy for more information.

The New Model Army was one of the most formidable fighting forces ever assembled. It played a crucial role in overthrowing King Charles I, propelling one of its most brilliant generals, Oliver Cromwell, to power during the English Revolution. As a fighting force it engineered regicide, pioneered innovative military tactics, and helped to keep Cromwell in power as Lord Protector until his death.In this edition of Not Just the Tudors, Professor Suzannah Lipscomb talks to Professor Ian Gentles to examine how the army's brilliant battlefield manoeuvring and logistical prowess contributed to its victories.For this episode, the Senior Producer was Elena Guthrie. It was researched by Esther Arnott, edited by Thomas Ntinas and produced by Rob Weinberg.For more Not Just The Tudors content, subscribe to our Tudor Tuesday newsletter here >If you'd like to learn even more, we have hundreds of history documentaries, ad free podcasts and audiobooks at History Hit - subscribe today!To download, go to Android > or Apple store > See acast.com/privacy for privacy and opt-out information.

On this episode I welcome Susan Higginbotham to discuss the reputation of Anne Stanhope - wife of Edward Seymour, Duke of Somerset and Lord Protector. Anne's behavior has always left a bad taste in my mouth, and that is why I've asked Susan here today to dispel any myths and to help us learn who the real Anne Stanhope was. Love the Tudors? Read the stories of the Tudors on the blog: Tudors Dynasty Buy Tudors Dynasty Merchandise Love the show and want to show your support? Become a patron on Patreon! Credits: Hosted by: Rebecca Larson - Twitter Guest: Susan Higginbotham - Facebook  Book: Her Highness the Traitor  Editing: Rebecca Larson Voice Over: David Black Music by: Ketsa, Alexander Nakarada, and Winnie the Moog via FilmMusic.io, used by EXTENDED license.