THis Chapter may be well entitled the com­pendium or Breviat of all the Prophecies contained in this booke, concerning the state of the Church; whether, sadly gro [...] ­ning under or gloriously triumphing over Antichristian Tyrannie. God hath ever (even in times [Page 2] of thickest errour and grossest Apostasie) reserved a remnant to himself for the asserting of his Truth. These are called (by way of excellency) his Witnesses. These being small in number; are express'd by the smallest number, Two Witnesses; These, being thus few, are yet e­now, to give a compleat Testimonie, For in the mouth of Mat. 18. 16. two or three Witnesses every word may be established.

The worke of these Witnesses, in the nature of it, is very spirituall and divine, therefore called prophesying, I will give power to my two Witnesses, and they shall prophe­sie, v. 3.

The continuance of their worke, is very long: so long, That it is shorten'd in words by a figure, reducing a year to a day, A Thousand two hundred and threescore daies. Propheticall daies, every yeare being as short in words, as a day, and every day as long in sence as a yeare. A Ezek. 4. 6. day for a yeare: So Ezekiel was taught to count; and so are we.

The outward condition wherin they prophesied was such as might have caused them to reckon every day a yeare: and yet the inward comfort and assistance was such, as might make them reckon every yeare, but as a day. To be cloathed in sack-cloth is to be cloathed with sorrow, to be wrapt about with affliction. The habit of these Witnesses was an Embleme of actuall mourning, They prophesied cloathed in sack-cloth, v. 3.

And as sorrow attended them all the time of their witnessing, so death attends the accomplishment of it. And when they shall have finished their Testimonie, the beast that ascendeth out of the bottomelesse pit, shall make warre a­gainst them and evercome them and kill them, v. 7.

As we have learned the length of their daies from E­zekiels Kalender, so we may learne the kind of their [Page 3] death from Ezekiels vision: his dry bones ( Chap. 37.) can speake (as well as heare, v. 4.) and tell you that to die, is sometimes to be in great distresse, in captivity, and under the power of mercilesse men. This is to die daily, to be in deaths often. As to live in sinne, so to live in sorrow, is to be dead while we live. Yet this death cannot swallow up these dead, but shall it self be swallow'd up in victory. The grave had no victory at all over them, and death had but a short one. The people shall not suffer their dead bodies to be put in graves, v. 9. And after three daies and a halfe, the spirit of life from God entred into them, and they stood upon their feet, v. 11, Christ arose the third day. His witnesses arise after three dayes and a halfe; All the servants of Christ shall enter into their Masters joy, and these eminent ones are admitted (in the letter) within halfe a degree of their Ma­sters priviledge. As in Scripture language, imminent dan­gers are a death, so eminent deliverances are a resurre­ction. What shall the receiving of them be, but life from the dead? Rom. 11. 15.

And because the justice and goodnesse of God will not be satisfied with the bare reparation of his oppressed ser­vants, for their wrongs, and a putting of them in statu quo; But he will give them an addition of double honour, in every land where they have been put to shame. There­fore these witnesses shall not only arise, but they shall ascend: Christ will make them what they were, and more; They ascended up to Heaven in a cloud, and their enemies be­held them, v. 12. Great changes, produce great effects, The blessing of God upon his people, portends a curse to his enemies. That act of mercy which raiseth Sion, ruines Babylon: Every advancement of the truth is the down­fall of error. No sooner doe these witnesses ascend, But the same houre there was a great earthquake, and the tenth part of the City fell, v. 13.

And so great is the fall thereof, that presently the se­venth Angell sounds; This sound produces (a second effect) great voices, v. 15. And there were great voices in Hea­ven, saying, &c. These voices have a double sound in them; First, The sound of faith and holy confidence in God. Secondly, The voice of joy and thankfulnesse unto God. The voice of faith is so confident, as if it spake from the dictates of sense, and saw yea enjoyed all (in these be­ginnings) as already done. The Kingdomes of this world are become the Kingdomes of our Lord and of his Christ, and he shall raigne for ever and ever, v. 15.

This heightn'd faith brings forth joy, as its immediate issue, joy is the fruit of faith. This joy brings forth praise to God, praise is the Reuben of joy, its first-borne, the be­ginning Prov. 27. 16. of its strength, the excellency of its dignity. Joy cannot be silent; it is the ointment in the Saints right­hand, which bewrayeth it selfe, in perfuming the Name of God, in making his Name like an ointment powred out. The Saints were so full of holy joy that they could not keepe their seates, And the foure and twenty Elders, which sate before God on their seates, fell upon their faces, and worshipped God saying, We give thee thanks O Lord God Al­mighty, &c.

The studies of the learned both Antient and Moderne have been very great, and their conceptions as various a­bout the meaning of this prophecy. All that I shall say, is, That I beleeve the providence of God is now about to open and give the unerring interpretation of it. The actions of these times are now a making, and will shortly make a full exposition of this Scripture. I am sure the bu­sinesse of this day, will be as a Comment upon that part of it, read unto you. For, though we should not now hit the very nick of time (about that I will not strive) which [Page 5] the Spirit of God aimes at in this solemne Hallelujah of these Elders: Yet this duty becomes the Elders at all or any of those times, wherein they behold the Lord God Almigh­ty, taking to himselfe his great power and raigning.

The generall subject of these words is the praise of God, about which they hold out foure things distinctly Division of the text. considerable.

First, the persons, who performe this duty of praise to God. 2ly, The manner in which they praise God. 3ly, The notions under which they praise God. 4ly, The grounds or reasons for which they praise God.

1, The persons are described in those words. And the foure and twenty Elders which sate upon their seates. This description of the persons hath three things observable. First, the number of the persons, Four and twenty. 2ly, Their State or Qualitie, they were Elders. 3ly, Their posture or condition, They sate upon seats before God.

2. In the manner of their praising God we may note two things. 1. Their praises were very humble and devout, They fell upon their faces and worshipped. 2. Their praises were vocall and explicit, They spake out, Saying, we give thee thanks.

3. The Notions under which they praise God; are two, 1. His omnipotency, O Lord God Almighty. 2ly, His eterni­ty, Which art and wast, and art to come.

4. The grounds or reasons moving them to this duty of praising God are likewise two. First, the assuming of his power; Thou hast taken to thee thy great power. 2ly, The setling of his kingdome, And hast raigned.

And the four and twenty Elders. By these Elders we may Explication of the text. understand all the faithfull people of God, especially their chiefes and leaders, godly Magistrates and godly Ministers going before, stirring them up, and directing them to mag­nifie [Page 6] the name of the Lord. Among the Saints some are Elders by Office, many in regard of Age, all in regard of that reall gravity and dignity, which spirituall wisdom and [...]. Prov. 16. [...]1. holinesse casts upon them. Wisdome and holinesse are the gray-haires of young-men. The hoary head is a crowne of Glory when it is found in the way of righteousnesse. And the wayes of righteousnesse are a crowne of glorie upon the greenest head.

These Elders are numbred foure and twenty, either; first in allusion to that distribution of the Levites, who attended the service of God; or, of the people attending the service of the King, each being cast into twenty foure divisions, 1 Chron. ch. 24. Chap. 25. Chap. 26. Chap. 27. From whence M ^r Brightman concludes thus; Seeing therefore the whole Bright in A­poc. c. 4. v. 4. company of the children of Israel, were distinguished into 24 or­ders, These Elders which are both Priests and Kings, and doe stand in stead of all the faithfull that serve Christ, are worthily reckoned up in so many Orders and in the same number. Or, 2ly. (Which is also the apprehension of the same Author.) These Elders are numbred foure and twenty, to shew the Amplitude of the Christian Church above the Jewish, That, having but twelve Patriarches or Elders, this, foure and twenty; the doubling of the chiefe number, intimates a mighty encrease in the whole number.

These sate on their seats. To sit notes sometime the peace­blenesse of our present condition and sometime the honour of it. Sitting is a posture both of rest and of rule; the pow­er of the Magistrate is exprest by sitting in the gate, and the peace of the people by sitting every one under his vine, and under his figge-tree. These sate upon their seats before God, as being either first under the eye of his inspection. Or, 2ly, Under the eye of his protection. But here, rather, this sitting before God implies their addresse and readinesse in the Con­grega­tion, [Page 7] for publike worship, which they act, as the next Bold. de Eccle­sia ante legem. l. 1. c. 3. words import, by falling upon their faces. To fall upon the face is a worship-gesture, so frequent in the old Testa­ment, that the Patriarches and Prophets were called Ne­philim (from Naphal to fall downe) or cadentes, that is pro­strates or fallers, because in the duties of worship, they used to prostrate themselves and fall upon their faces before [...] God. Hence the Hebrews use the same word to signifie [...] Est more catel­lorum ad pedes domini totum sese prosternere subjectionis gratia Zanch. worshipping and bowing down the body. And the Greek word here used in the Text hath the same propriety in it, alluding in the letter to the nature and manner of little doggs, which out of feare creepe and crouch at the feet of their Masters for favour and acceptance with them. So then, falling upon the face points out self-abasement, and humiliation in worship.

To worship God is to give him the honour due unto his name, that's the Scripture definition, Psal. 29. 2. Give unto the Lord the honour due unto his name, then followes by way of explication, Worship the Lord in the beauty of holi­nesse. Worship is the giving of God his due honour; ho­nour is due to God by a double right: By the right of his Nature, as he hath a being; and by the right of his Will, as he hath given a command. It is equally dangerous to de­nie the former and to innovate the latter. God counts no­thing worship, but honour due to his name: and no ho­nour due to his name, but what his will cals for and ap­points. All besides or beyond these is a dishonour to God, though we intend him a worship. Further, the worship Deum colend [...] violare. of God which is due honour, is of two sorts. 1. Internall. 2. Externall, and either of these may be an act, either of prayer for the receiving of mercies or of praise for mercies received. The worship of the Text is praise, and that ex­ternall praise, They worshipped, saying, we give thee thanks [Page 8] O Lord God Almighty. Blessings are the gifts of God to man, and thanks is the gift of man to God. Every good gift descends from God, and here is a good gift that as­cends to God. He that gives all is willing sometimes to take, and he who enjoyes all is willing sometimes to re­ceive; God needs nothing, we are honour'd as much that God will receive our Thanks, as we are relieved in recei­ving his mercies. Thanks is mercies Eccho, We thank thee O Lord God.

The words thus farre opened yeeld many usefull Instru­ctions, I shall gather the summe of all into one Conclusi­on, and touch all particulars in applying it.

Doct. It is the dutie and hath been the practise of all the faithfull people of God, especially of godly Magistrates and Ministers, humbly to worship God in giving him thanks for the acts of his Almighty power and unchangeable goodnesse.

The Psalmist doubles this duty in the practise of the Psal. 77. 1. Saints, Vnto thee O Lord, doe we give thanks, doe we give thanks: we doe it, we doe it, as if none else did it but they, or as if they had done nothing else, Praise waiteth for thee O God in Sion. Why in Sion? Sion was the habitation of the Psal. [...]5. 1. Saints, there they dwelt or thither they came to worship God in the beauty of holinesse. Praise waits there, because the people of God wait there. The Hebrew saith, Praise is silent for thee O God in Sion. Not that praise is dumbe or tongue-tied in Sion, if it speake any where it speakes there. But praise is silent for God, if it speakes of any, it speaks of God, praise in Sion hath not a word for any creature in Heaven or Earth till God comes; Sions praise cannot speak to any below God, and to God it cannot but speake. Thanksgiving is the trade of Saints in Sion, there is the free-Mart of mercy, and there is the free receit of praise. Ther's buying without mony, and ther's giving without need. The [Page 9] Songs of Moses and Miriam, of Deborah and Barak, of David and others in the holy Story, shew that the stresse of this heavenly worke, lies upon the Elders.

There are two grounds why it should lie there. First, the Elders are fittest to performe this duty. 2ly, The El­ders have most cause to performe this duty.

Reason first. That they are fittest to doe it, appeares from three consi­derations. First, They are fittest to doe a thing, whom it most becomes to doe it; The garment of praise sits most comely upon the Saints. This reason is cleare in the Psal. 33. 1. Psalme; Rejoyce in the Lord O ye righteous. Why they? For praise is comely for the upright. A godly man praising God, is the most comely and beautifull sight in the world. Nei­ther are there any in whom it is comely, but they; the garment of praise fits the righteous only. The praise of God is dishonour'd in the mouthes of wicked men. The legs of the lame are not equall, so is a parable in the mouth of Prov. 26. 7. fooles, saith Solomon. A parable is a master-sentence, a sentence full of wisdome and holinesse, wherein the very spirits of Truth are so contracted that it subdues the under­standing to it; such a speech as this (and such are the due praises of God) how unevenly doe they goe, how haltingly doe they passe from the mouths of foo­lish, ( scil.) wicked men. They who are darke­nesse never appeare so ugly as when they draw neare unto or deale about the light. How did the confession of one of Luk. 4. 34, 35. the most glorious Truths that ever was revealed, offend and grate the eares of Christ, when spoken by the father of lyes. A prophane man abuses God, everytime he gives him thanks, at the best he doth but bungle and make un­comely worke of it. The beautifull garment of praise put upon such, is as beauty upon a woman without discretion, a [Page 10] jewell of gold in a Swines snout, Prov. 11. 22.

A second consideration importing the fitnesse of the El­ders for this duty, is their ability for the duty. They are most able, yea they only are able to performe this duty. Without Christ we can doe nothing. Beasts and stones can praise God ( analogically) in a manner, Hypocrites and prophane men can praise God ( formally) after their man­ner: Elders and Saints only can praise God ( properly) af­ter his manner. Praise is worship, and worship is the sole worke of Saints: yea praise is the most spirituall part of worship, it is the spirit of worship, the highest and noblest act of worship; 'tis Heaven-worship, Heaven-worke, all the worke and worship that is reserved for Heaven. It re­quires more then a state of regeneration, even a state of perfection; Grace is not sufficient, it cals for the strength of glory to praise the Lord. Here we can complaine over our wants, and blubber over our sinnes, and sufficiently cry over our troubles. But how short and low-hearted are we (at best) in rejoycing over our mercies, in sing­ing the loving kindnesse, and crying up the glory of our God. God will be above our praises, when we are above, how much is he then above them, while we are below; And if the Lord be above the praises of the holiest, who are below in the state of grace; how infinitely is he above their praises, who are below in the state of nature?

Thirdly, The Elders are fittest in respect of the Lords acceptation. Praise doth not please God, brought by e­very hand. The Sacrifice of the wicked is an abomination to Prov. 15. [...]. the Lord; Prayer is sacrifice, and so is praise; this is so abominable, that it is abomination when presented by the wicked. From them (though never so curiously flourisht in words) it is but like the offering of Swines flesh, and the Isa. 66. 3. [Page 11] cutting off, of a doggs necke. Some great Princes have for­bid all to draw their pictures in colours, or cut their statues in stone, but some speciall Artists of their own appoint­ment; they would not accept this service from any others. Grace only hath art enough to limbe out to the life, the ex­cellencies of God; no creature can do God right, but others do him wrong. His Saints cannot reach him, yet they please him. Others doe not only come short of, but blot the name of God, with the pensil of their most studied praises. These things laid together clear the first Reason, why praise is the Elders duty, they are fittest for this service, it becomes them best, they are best enabled for it and accepted in it.

Againe, the Elders have most cause to praise the Lord. Second Reason For first, their mercies are greater then the mercies of o­thers. All creatures have cause to praise the Lord, for their being (Psal. 148.) All men have cause to praise the Lord, for the excellencie of their being: The worst of men have cause to praise God, that they are no worse, and the most miserable men on earth, because they are not more miserable, even arrested with the miseries of hell; yea some affirm that the most miserable in hel, have reason to praise God, because their hell is not more miserable. All these have cause to blesse God, but the Saints have more, they have right-handed mercies, full-handed mercies, grea­ter mercies and better mercies; both qualitie and quantitie commends them; they have choice mercies and a Benjamins messe. Now as where God sows, there he looks to reap, so where he sows much, he looks to reap much; and where he sows most, he looks to reape most. None receive so much mercy as the Elders, and none bound to pay so much praise as they.

Secondly, the Elders have prayed and dealt with God [Page 12] most for the obtaining of publike mercies. They have often gone forth weeping (in daies of humiliation) bearing preci­ous seed of prayer, and therefore they shall (as a priviledge) and they ought (as a duty) come againe with rejoycing bring­ing their sheaves (of praise) with them. Psal. 126. 6. They that sow in teares shall reape in joy, (that's the promise of God) and they ought to rejoyce when they reape, that's the duty of man. The Elders falling upon their faces in prai­er, had wrestled for & obtained these mercies, and now they fall upon their faces to praise the Lord for these mercies.

Further, the Elders have bin active in their severall sta­tions to serve the providence of God for the procuring of these mercies. Prayer makes them industrious; They pray as if God were to doe all, and they endeavour, as if themselves were to doe all. They pray as knowing they can doe nothing without God, and they labour as know­ing that usually God will doe nothing without them. This engages them to praise God, when they see (through his concurrent blessing) the fruits of their counsels and wat­chings, when they eate the labours of their hands.

Lastly, none have such cause as they, for the vowes of God are upon them: Praise is the paiment of vowes. Thy Psal. 56. 12. vowes are upon me O Lord (saith David) I will render praises Psal. 65. 1. unto thee. And againe, when he had said; Praise waiteth for thee O God in Sion, presently followes, and unto thee shall the vow be performed. Praying daies are vowing-daies, and praising-daies are vow-performing-daies. Vowes are the dedication of our mercies to God before we receive them, and praise is the dedication of our mercies to God after we have received them. When Hannah was in bitternesse Sem 1. 10, 11 of soule and prayed unto the Lord for a child, she vowed a vow and said, O Lord of Hosts, if thou wilt indeed looke upon the [Page 13] affliction of thy hand-maid, and remember me, and not forget thine hand-maid, but wilt give unto thine hand-maid a man child, then I will give him unto the Lord all the dayes of his life. Her prayer was heard, she hath a sonne. In the same Chapter her praise-offering is upon record, and the pai­ment of her vow. She brings her child to the High-Priest 1 Sam. 1. 26, 27, 28. and said, O my Lord as thy soule liveth, my Lord, I am the woman that stood by thee here prayeng unto the Lord: For this child I prayed and the Lord hath given me my Petition, which I asked of him, therefore also I have lent him to the Lord as long as he liveth. The holy Elders may name most of their mercies Samuels, that is, asked of God; yea and vowed to God. This causeth them to come with praise-offerings and say in the great Congregation, for this mercie we prayed unto the Lord, and the Lord hath given us our pe­tition, therefore also we have lent this, and our selves to the Lord as long as we live. Whatsoever good thing the Lord gives us by prayer we should lend it to the Lord by praise: Every blessing received is best enjoyed by man, when it is lent unto the Lord. How wonderfull is the course of Gods love, and the recourse of mans dutie. He gives to us that we may lend to him; and this lending is the paiment of our vows to him.

Then blessed be God who hath put into the hearts of Application. our Elders to pay their vowes this daie and praise the Lord. It is a sweet thing when dutie and practise goe together. When our obedience touches the command, and when our will is in consort with the Will of God. This makes the most pleasant harmonie, such musicke as is the delight of God, the joy of angels. You are met this day (Honou­rable and Beloved) to bring your Presents to the Lord who ought to be feared, to dedicate your victories and [Page 14] your spoiles unto the Lord, who ought to be feared; to the Lord glorious in holinesse, fearfull in praises, doing wonders. Yee are arisen from your seats of judgement, on which you sit every day before the Lord: and are sitting upon your seats of worship before the Lord, readie to fall upon your faces and worship, saying, We give thee thankes O Lord God Almighty. Yee are as the common center, from whom the lines of direction are carried for the managing of all publicke affaires throughout the land; And therefore how sutable is it that from your, both pious example and Au­thoritative Direction, Lines of praise should be carried in­to all the land for the successes of those affaires. As the worke is specially yours, so also is the fruit of it, and so also are all the duties which that fruit cals for. Your hands and tongues are chief in procuring National blessings, your hearts and tongues ought to be chiefe in acknowledging National blessings. And blessed be God that we are all here this day, to give him Thanks for victories, which we see coming-in at the great and beautifull gate of our Nationall Councell and publike deliberations, not at the trap-door of secret plots, or personall passions. Our victories are not the issues of a warre raised upon the distemper'd heate of green heads or upon the discontented humours of an enraged multitude, but upon the coolest consultations of our El­ders, the saddest resolutions of a grave and steddie Senate.

Object. Yet some thinke rejoycing and praise unbecom­ming the successes of this warre. The light of nature taught Heathen Rome better, then to triumph in the victo­ries of a Civill-warre.

Answ. I confesse ours is a sad warre, because it is a Ci­vill-warre, yet be not offended. For first, in some cases where nature bids us agree, the Gospell bids us divide: in [Page 15] some cases, where nature bids us grieve, the Gospel bids us rejoyce. Christ (the Prince of Peace) hath told us that he came, (not that it was intended but occasioned by his Ma [...]. 10. 34, 35 36. comming) To set a man at variance against his father, and the daughter against her mother, and the daughter in law a­gainst the mother in law and a mans enemies shall be they (not only of his own kingdome, but) of his owne house. Though the opposition of Gospel truths and priviledges are not held forth by the enemie, as the appearing ground of this warre, yet I beleeve they lie in the bottome of it. And that our Civill laws and liberties were so much infring'd, chief­ly as they were the fence of our spirituall. Oppressions up­on our temporall estates doe sometime begin at the doore of the Sanctuary, and they are often intended to end there. Nationall Religion usually followes the State, and when the spirit of a people is subdued, their consciences seldom stand out.

Secondly, all warres are either just or unjust: If a warre be unjust, we have reason to hide our trophies, and be a­shamed of our victories, though attained upon the most forraigne and remotest enemy. He that thanks God when he prospers in sinne; makes God a patron, yea a partner in his sin. But if a warre be (as ours hath bin prooved, and appeared over and over to unbyast consciences) a just warre; I know no reason but we may, yea we ought to rejoyce in the pros­perous successe of it, though against our nearest naturally or civilly related Friends. The good successe of a just warre, is the highest sentence of divine Justice. And it becomes us to glorifie God, whensoever he glorifies himself and releeves us by the manifestations of his justice. The Saints are Revel. 15. 3, 4. described singing the Song of Moses, saying, who would not feare thee O Lord and glorifie thy Name, &c. for thy judge­ments [Page 16] are made manifest. We are not this day rejoycing in the bloud and ruine of men, but in the justice of God upon them, and in his goodnesse to ourselves.

Lastly, our joy is not (I am sure it ought not to be, and was not intended to be) a riotous loose joy, but a religious regulated, sober joy: Joy with a temperament of holy feare: we are called to rejoyce, not as men, much les as vain men, but as Christians: we are not called to sacrifice to our nets, or burne incense to our draggs, to boast in an arm of flesh, in the strength of horses, or in the skill and courage of their riders; but in the Lord of Hosts and in the power of his might. Onely serious joy becomes Elders. Such was the joy and praise of these Elders in the text, whose practise may be our patterne, and teach us how to manage this im­portant duty by a three-fold direction. Three Rules taken from the text to direct us in praising God.

First, the Elders in giving thanks to God fell upon their faces. The face is the seat of beautie, the throne of dig­nity, the image of the mind, you may reade much of man in the lines of his countenance. He that fals upon his face, hides his owne glorie. Then the Elders by this act teach you to give thankes very humbly with much self-deniall, yea with self-abasement. To doe so, is to fall upon your faces, while you sit upon your seats; and to be prostrate, while you stand upon your feet. In this sence let all our Armies be, as fallen upon their faces. Let our Parliament be as fallen upon their faces. Let us hide the strength, the valour of the one, the wisdome and councels of the other. Let us put all in the dust, let nothing be seene, nothing be heard of this day, but the wisdome and strength of Christ. They that goe forth in Christs name will make mention (in their returnes) of his strength and righteousnesse on­ly. Praise is a self-emptying, and a God-exalting dutie. [Page 17] When we are lowest in our selves, we lift up God highest. Usually God exalts a people most when they are lowest in a necessitated lownesse, He doth great things to set on Iob 5. 11. high those that be low: And when a people are lowest in a voluntary lownesse, they exalt God most. He that fals upon his face to the ground, will find the ground his advan­tage, to lift up either a prayer or a praise.

We (besides this example of the Elders, and our owne advantage) have yet a further reason to fall upon our fa­ces, while we give thanks for this victorie. Many of our valiant ones, men (as Davids helpers are described) whose faces were like Lions, Men, who with a due temper'd cou­rage, dared death and danger to the face, fell upon their faces and died to gaine this victorie. Our mercies cost us bloud, therefore give thanks humbly, yea rejoyce trem­blingly. And be not afraid to tremble in rejoycing, it will not weaken, much lesse destroy your joyes. To rejoyce with trembling, makes the most steddy joy.

Secondly, The praises of these Elders were explicit and vocall. They worshipped, saying, we give thee thankes, &c. Loud speaking-mercies are ill answered with silent, or whispering praises. Most of the solemne Thanksgivings, recorded in Scripture are composed in Songs. We often reade of singing praise, sometime of loud-singing, and (which is more) of shouting-praises, we must at the low­est say our praises, The Elders worshipped, saying, we thanke thee. Heart-praise is best, but tongue-praise is necessary; Internall worship pleases God most, but externall worship honours God most. For by this onely God is knowne▪ in the world, and his glorie shines forth. Outward wor­ship is Gods name. Hence God is said to put his name in the Temple, because he was there publikely worship'd. [Page 18] It is as dangerous to conceale the praise of God, as to con­ceale our owne sins. My sonne (saith Joshua to Achan) Josh 7. 19. give I pray thee glorie to God, and make confession unto him, (he meanes not a confession betweene God and his owne soule in secret, therefore he adds) and tell me now what thou hast done, hide it not from me. If we also would give glo­ry to God, we must make open confession of his mercies, tell abroad what he hath done, and not hide it. Why should not we speake out audibly, when God works out so visibly. When God doth us good in the sight of all, shall not we speake good of God, in the hearing of all. Da­vid makes a narrative of invisible mercies, mercies which could not be seen, shall be heard; Come (saith he) and heare all ye that feare God, and I will declare what he hath done for my soule, Psal. 66. 26. Shall not we make a narrative of visible mercies? Shall not those mercies be heard, which cannot but be seen? Shall we not say, come and heare, all ye that feare God, we will declare what God hath done for our land, for England. I may say to silent ones as those lepers did one to another, You doe not well, this is 2 Kin. 7. 9. a day of good tidings, and you hold your peace. Some (I feare) hold their peace about any prosperities of our warre, least hereafter they should loose their peace, as having been ob­served to owne the warre. Let me say to such as Christ did to those in the Gospel, but in the sense last used. If these hold their peace, the stones will speake. It will be as much a miracle for any to hold (in this sense) their peace, by silencing the praise of God, as for stones to speak. It is sinfull and dangerous to silence others, but it is more sinfull and dangerous to silence our selves, and suspend our owne abilities from preaching or publishing with thankfulnesse our late temporall Salvations. We can ne­ver [Page 19] with confidence looke for the mercies of God, either spirituall or corporall hereafter, if we wilfully hide them now. Such policie will yeeld us little protection in an e­vill day. David bottomes his hope of future deliverance upon his joyfull publication of what was past. I have not Psal. 40. 9, 10. refrained my lips, O Lord thou knowest (He was not actively or politickly silent) I have not hid thy righteousnesse within my heart (it lay there, but it was not imprison'd or stifled there) I have declared thy faithfulnesse and thy salvation: I have not concealed thy loving kindnesse and thy truth from the great Congregation. Upon this he fals a praying (with a mighty spirit of beleeving, that he shall have preservations from future evils) With-hold not thou thy tender mercies from vers. 11. me O Lord, let thy loving kindnesse and thy truth continually preserve me, for innumerable evils have compassed me about, &c. While we are praising God for his goodnesse alrea­die shewed us, we have need to be praying against evils and enemies still encompassing us. And if any may be con­fident of preservation against evils, stil encompaising them; they may, who thankfully publish the goodnesse of God already shewed them; The Elders said, We give thee thanks, O Lord God Almighty, which art and wast and art to come. Which words lead us to

A third Rule of Direction, from the practise of these Elders in our praising God, which is this. In the duty of thankesgiving for any mercie, wee are to lift-up and magnifie the name of God most, in those Attributes, which he himselfe hath most lifted-up and magnified in bestow­ing the mercie. As in confessing sinne we should chiefly weepe over that Attribute which in committing that sinne we have chiefly wronged. So in confession of mercies, we should cry up and glorie over that Attribute chiefly, which [Page 20] God in giving the mercie hath chiefly honoured. Why do these Elders praise God, under those Notions of his Om­nipotencie and eternitie? Surely, because God had made these Attributes (in those acts) most glorious. Though the mercy of God be the fountaine, from whence all good things flow unto us, yet the power of God is the hand which acts & executes good by every hand for us. Enemies are not much troubled to heare that God is gracious and pitifull and compassionate; They could carrie it (they thinke) by fine force against all these Attributes. But the report of his power and omnipotencie makes the stoutest heart to tremble. The love, and goodnesse, and mercie of God are Attributes written in so spirituall a character, that nature can hardly reade them, but the print of his power is so plaine, that they are forced to acknowledg, This is the finger of God. The ruine of Babylon is prophesied and Revel. 18. 8. described with this conclusion, For strong is the Lord God who judgeth her. Babylon thinkes her selfe impregnable, and her mountaines too strong, for all the batteries of earth or heaven: For she saith in her heart, I sit a Queen, and am no widdow, and shall see no sorrow. Therefore when God shall pull her downe, and levell all her Forts, the Attri­bute of his power shall be magnified, Strong is the Lord who judgeth her. When the Church prayes for deliverance against potent enemies, she passionately stirs up the om­nipotencie of God, Awake, awake, put on strength, O arme Isa. 51. 9. of the Lord, awake as in the ancient daies. Unlesse the love of God awake, and he cloath himselfe with mercie, we cannot be delivered; yet because it is the awakening of his power, and the putting-on of strength, which is most vi­sible in our deliverance, therfore in worshipping, let us say, We thanke thee O Lord God Almighty.

Here is yet another Attribute, in contemplation wherof these Elders praised the Lord, and so must we this day, namely his eternitie: Which art and wast and is to come, is [...]. the Periphrasis of eternity. Time is the moveable Image of Eternitie. Eternity is a fixed instant, and time is a fluid instant. I am, is the proper name of eternitie: Which is and was and is to come, is a name borrowed from the image of it, Time. Hee who is at once, and in one instant all the Exod. 3. 13, 14 Tradunt doctij. simi Haebraeorii, &c Verbum Ehejeh tria tempora com­plecti, praesent, praeteritum & futurum: eo (que) perfectam & omnibus nume. ris absolutam Dei stabilitatē significari. Bez. Anno [...] in 1. cap. Apoc. v 4. Sciendum est Apostolum ita exprimere vo­luisse, quod scriptum est, Exod. 3. 14. divisions of time, must needs be eternall. When Moses was sent by God to deliver Israel, Moses desires to be in­structed by what name he should make him known to Is­rael. Tell them, saith God, I am hath sent me unto you. The Hebrew is Ehejeh. Tell them that One Ehejeh hath sent thee. The learned Jewes and Talmudists assure us, that this word Ehejeh containes those three times, present, past and to come; and is the very same in sense, with this in the Text, which art and wast and is to come. God is as much what he was, and what he is to come, as what he is. I am in All: and therefore God is all stabilitie and perfection. It is very observable, that the same Title in which he re­vealed himselfe a deliverer to his Church, from literall E­gypt, by the same he is magnified as the deliverer of his people from mysticall Egypt. The Elders Which art and wast and art to come, is Moses his Ehejeh, I am, expounded. This Attribute is most sweetly taken into our praising me­ditations. What is it that carries the Lord thorough in all he hath done, and doth, and is to do? even this, He was and is, and is to come. Eternity tryumphs over all; [...] Hence the same word in Hebrew signifies, strength, vi­ctorie and eternitie. In the first of Samuel (Chap. 15. 29.) The Text reades, The strength of Israel will not lie nor re­pent, the Margin reades, the Eternitie and victorie of Israel [Page 22] will not lie nor repent. So the Vulgar Triumphator Israel, &c. Perpetuall durance prevailes over all. He that is eternall will certainly have the last word and the last blow. Then certainly, Conquerour is his Name, He must triumph o­ver all.

It releeves some men to thinke, that though they can­not carrie a businesse at one time, yet they may at another. It is one of the grand principles of Jesuiticall policie, Take time and you may doe any thing. He that is, and was, and is to come, may take what time he pleases; and upon this ground he hath done, and will doe what he pleases. This is it which makes Sion rejoyce and all the Elders who dwell in Sion give thanks, Iesus Christ is and was and is to come. He is the true semper Idem, his goodnesse and love to his Church, his power and strength for his Church, the same for ever. He can never be surpriz'd, His preparations in regard of strength, and his resolutions in regard of love, stand eternally at the same height, and upon the same bent. We may be sure of him at all times; Man may be able to doe much to day, and nothing to morrow, Fuimus Troes, we were brave men, Time was; now the case is al­ter'd. Man may be willing to doe much to day, and no­thing to morrow, Time was! Now his mind is alter'd. Men one day are very zealous, hot and high (as if they were all spirit) in the prosecution of a designe, come to morrow, you may find them cold and flat, as if they had no spirit at all. These were, but they are not, and who can tell what they will be, in time to come. But herein lies the strong consolation of the Elders, that the hand of Christ, never shortens, that his mind never changes, that his zeale never cools, he can act over all his works of pow­er and love againe and againe, a thousand times againe, and [Page 23] will if his people stand in need of it. If Christ were not alwayes the same, his Church could not be at all the same. Let us therefore under this notion rejoyce in and praise the Lord. He was in our former mercies, He is in our present mercies, He is to come, readie yet to give (as emergencies call for them) future mercies. It had bin sad with us this day, if we had a God to praise, of whom we could onely say, He was Englands deliverer, Englands protector in 88, in 1605. He was the Lord of our Hosts in former battels. But in this we triumph, that we can say this day, the Lord is, he is our deliverer, our protectour, the Lord of our Hosts and the God of our battels. And with what misgi­ving, if not bleeding hearts should we blesse him this day, if we could not (with as much assurance as we say, he is) say also, he is to come; surely we have troubles yet to come, and dangers yet to come, and battels yet to come, and if we had not a God to come; what would shortly be­come of us? What of our Parliament? What of our Ar­mies? We praise a God who is with us, when trouble is present, and who will not be farre off, when trouble is neare at hand. Is not this comfortable that our dangers can never come faster or sooner then our deliverer can come? His comming is so unfailable, that his name is, That art to come. He is what he was, and he will be what he is. Doe not your hearts leape for joy, while you give thanks to him, whose very name assures you, as much of what you want, as of what you have, of what is behind in your hopes and expectations, as of what is this day before you in your sight and gratulation? So much of the duty contained in the three former branches of the Text. I now passe to the ground of the duty, laid down in those latter words.

Because thou hast taken to thee thy great power, and hast The latter part of the Text ex­plained. [Page 24] raigned. Quest. But what meaneth this? Was Christ weake and without power before? Or did he now first of all begin to raigne? All power was committed into his hand; he was made both Lord and King, did he divest himselfe, delegate his power unto others? Or did they despoyl him of it? Did he ever resigne his kingdome, or was he driven from his throne?

Answ. I answer, the power of Christ is ever the same, and his throne above the invasion of the creature. Yet some­times he hides his power, or appeares not in it, He had hornes comming out of his hand (saith the Prophet) and there Habak. 3. 4. was the hiding of his power. His people doe not alwayes see, nor enemies feele, what he can doe. None can cut the lock where the strength of our Sampson lyes. When he seemes weake as other men, or weaker then other men, so that man prevailes, it is because he pleases, it should be so. His not acting his power, is all his not having of power. His hand is omnipotent, only he keeps it in his bosome. Hence the Church prayes, Plucke thy hand out of thy bosome. His power is hidden in his will. And as his Saints are said to lacke or be without that grace, which through negligence 2 Pet. 1 9. they do not vse; so Christ is said to be without that pow­er, which through providence he doth not use. And ther­fore this phrase of Taking his great power, imports no more, Accipere pote­statem est excre­re potestatem Deus conni [...]ē ­do ad hostium surores, videba­tur potentiam magnam (i e.) omni potentiam non habere Par. in loc. but the exerting and exercising of his power, or the rai­sing up and awakening of his power, which lying still, see­med to be a sleepe. To which sence those cries of his peo­ple, Awake Lord, why sleepest thou (often used in Scripture) doe referre.

And for the raigne of Christ, whether over his enemies to destroy them, or over his Churches to direct them, whe­ther as King of Nations, or King of Saints: We may say [Page 25] as the Apostle John doth of our Sonship. Beloved we are now the sons of God, but it doth not yet appear what we shall be, 1 Jo. 3. 2. we have alwaies the priviledg of Sons, but not always the glory of Sons. So Christ is alwaies King, but it doth not al­waies appear how glorious a King he is, or what he shall be. Christ hath power, Kingdome, and glory, he retains the power of his Kingdom, when he doth not shine in the glory of his Kingdom, The Lord reigneth (saith the Psalme) but clouds and Psal. 97. 1 [...]. darknes are round about him. When he breakes through these Cloudes and scatters this Darknes, When not only Iudge­ment and righteousnes (which ever are) but Majesty and glo­ry (which ever do not) appeare the habitation of his Throne, then in the sense of the Text Christ raigneth. He raigns roun­ded with Cloudes, when his enemies are upon his Throane; But he shall raigne as incompassed and cloathed with light making all his enemies his Foot-stoole. Christ will re­cover nations and new Kingdomes out of the hand of Sa­tan, from Paganish and Turkish Tyranny. He will make such changes and alterations not only in Antichristian but in Kingdomes truly called Christian, That even these shall be, as if they had not bin Christs, till then. He will make the place of his feet so glorious in all Kingdomes, as if Isa. 60. 13. he had had no Kingdome, till then. That which was glorious shall have no glory in this respect, by reason of the glory which shall excell. This is the raigne of Christ, the beginnings whereof these Elders celebrate. We give the thanks O Lord &c. Because thou hast taken to thee thy great power and hast raigned. Hence Observe,

Doct. 1 First, That Power is Christs peculiar. And that Christ hath a peculiar power. Thy power, All power is his, Mat. 2 [...]. 1 [...]. and he hath some power which none else can have. Christ is Pleni-potentiarius, The proprietary of power and [Page 24] [...] [Page 25] [...] [Page 26] the distributer of power. Much of his power he deposites in the hands of Men, and some of his power is usurpt by Men. This latter he recovers back from all: and for the former all with whom it is trusted must account.

Then, they who have power had need consider whether it be such as Christ hath given them, or such as they have taken from Christ. He will take back all his peculiars, and vindicate the prerogatives of his Crowne from all sacrilegious Antichristian usurpations And they who have power by due commission from Christ, had need consider what they doe with it, and how they improve it. It is almost as dangerous to misuse a power received from Christ, as to use a power not re­ceived from Christ. May I not doe what I will with mine owne? said that Master in the Parable ( Math. 20. 15.) yes that thou mayest, good reason too. And by the same rea­son, no man may doe what he will with power, for it is not his owne. If a mans tongue were his owne (as they bragg'd, Psal. 124.) he might speake what he list, without con­troule: But because his tongue is not his own, therefore he must give an account of every idle word. So, if a mans pow­er Mat. 12. 36. were his owne, he might doe with it what he list, but because it is not his owne, but Christs, therefore he must give an account to Christ of every unjust act or admini­stration of that power. Power is a Talent, they sinne who hide it in a Napkin, and will not use it for Christ: What then doe they who use it against Christ, And oppose hea­ven by that which originally comes from heaven? He that acts a meere Politician with his power, is well compared to a man standing upon his head (he trusts his wit) and kic­king (as such do) at heaven with their feet. His actions are heaven oppositions. Such abusers of power, Christ will [Page 27] at last tread under his feet as mire in the streets, and breake Psal. 2. them to peeces as a Potters vessel with the iron rod of his angred power. Be wise now therefore O ye Kings, be instructed yee that are Iudges of the Earth. Serve the Lord (in all your pow­er) with feare.

Doct. 2 Secondly, observe, The power of Christ is a great power. Thou hast taken to thee thy great power. His power is great ( extensivè) being over All, All places, All persons, at all times. And his power is great ( Intensivè) being over all in all degrees, This positive is superlative, Christs great power is the greatest power.

Then Christ can doe great things, yea he can doe great Animo magno nihil magmum. things as easily, as small. A great mind counts nothing great, and it makes every thing little, when it is arm'd with great power. The Lord in a holy scorne bafl'd the great mountaine of old Babel before great Zerubbabel, with, Zech. 4. 8. Who art thou O great Mountaine, &c. yet, then the promise was, Not by might nor by power, but by my Spirit, saith the ver. 7. Lord of Hostes. And shall not the Elders in a like scorne bafle the great mountaines of new Babel, and say, Who art thou O great Babylon, O Babylon the great before Iesus Christ, Revel. 17. 5. taking to himselfe his great power and raigning, thou shalt surely fall.

Againe, if Christs be a great power, then let our's be a great faith. How unsutable is it that when we have a God who can easily doe great things, we should be a people that can hardly beleeve small things? How doth it mis­become, that Christ should be invested with great power, and Christians should give cause to be rebuk'd with, O ye Mat. 8. 26. of little faith.

Doct. 3 Thirdly, from these words observe in briefe; That, Sometime Christ seemes to put his power out of his owne hand. [Page 28] Thou hast taken to thee thy great power. Christ cals it in: sure­ly then it was abroad. Christ goes (in the opinion of the world) for weake when his Church is weake, as he takes himself for persecuted, when any member of his Church is smitten. Christ gives power, not only into the hands of his friends, but into the hands of his enemies; to try what Dic mibi tu fueris si leo qua­lis cris. they will doe with it, to see, what worke they will make with it. Men know not what they would be, nor what they would doe, till they have opportunity. Much wic­kednesse lies hid in the heart, till there be strength in the hand to draw it forth. Little did Hazael thinke that so much cruelty lodg'd in his breast, till he had a throne to act upon. Nature vex'd and Nature arm'd discovers it selfe. 2 King. 8. 13. And because Christ will have the thoughts of mens hearts discern'd and their spirits turn'd outwards, therefore he lets men rule and carry it in the world, while himselfe, as it were stands by and looks on.

Doct. 4 Fourthly, note hence, Christ can resume his power when he pleases, and will resume it when his owne promise and the Churches profit call him to it. The appearing weakenesse of Christ is voluntary and elected; He is weake only upon consultation and designe; and therefore upon consultati­on and designe, at his owne will and election, he can be strong againe. Men sometime are put to feare those, whom they trust with their power. They trust out more power in the hands of others, then they see is well-used, and yet they know not how to recall, or take it backe into their owne hands. Christ can recall all his Commissions, and take to himselfe his great power, without asking any mans leave, or fearing any mans displeasure: He can recrew't his (as the world accounts them) broken Troops and scattered Armies, without the counsell or contributions of any crea­ture.

Doct. 5 Observe fiftly. As soone as ever Christ takes his power he raignes presently, Thou hast taken to thee thy great power and hast raigned. This was the very beginning and com­mencement of Christs kingdome, in the glorie of it, and yet it is spoken of, as if he had fully accomplish'd it. If he will worke none can let him. Man may quickly overweene Isa 43. 23. 1 Kin. 20. 11. his owne power, but Christ cannot. Let not him that gir­deth on his harnesse, boast himselfe as he that putteth it off, saith Ahab to Benhadad. But as soone as Christ begins to gird on his harnesse, he may boast, as if he were putting it off. There is nothing left to hazard, there is no fortune in his Deut. 32. 41. warre. He may sing victoria before the battell, If he doth but whet his glittering sword (whetting is but preparatory to smiting) and his hand take hold on judgment, he wil render ven­geance 1 Sam. 3. 12. to his enemies, and will reward them that hate him. When he begins he will also make an end, whether in wrath upon his adversaries, or in loving kindnes to his people. Thou hast raigned. I have but toucht at these points, because though they lie plainly in the words, as they are a Proposition, yet they are not the scope of propounding them: which in this place is only to give a reason or ground of the Elders joy & thank­fulnes, expressed in the former parts of the Text. As taken strictly under this consideration, they teach us three points.

First, That it is a ground of abundant praise and comfort to Three Doct­rines from the words, as they hold forth the reason why the Elders gave thankes. all the Saints when Christ appeares resuming his power and set­ting up his kingdome. It is well for all the world that Christ raignes. How soone would the frame of every kingdome dissolve or be out of course, if he did not beare up their pil­lars, and over-rule all their rulers. Men could not live by men, if the world were left meerly to the power of man. Hence the Psalmist cals all to rejoyce in Christ the King. The Lord raigneth, let the earth rejoyce, let the multitude of Psal. 97. 1. [Page 30] Isles (many and great Isles) be glad thereof, yet the Saints who have an interest in Christ above others are glad of the raigne of Christ above others, he is a King over others, but he is a King for them, therefore it followes, v. 8th, Sion heard thereof and was glad. The rest are called to rejoyce, but Sion doth rejoyce; her eare affects her heart. Sion heard ther­of Isa. 52. 7. and was glad. This is news enough to be told in Sion; how beautifull are his feet that brings this good tidings, that saith unto Sion thy God raigneth. In this one report, all her mercies are reported at once. And she reades the histo­ry of all her hopes, in her first experiencies of that ancient prophecie.

Q. But what matter of joy or thankfulnes is it for Saints, that Christ raigneth?

A. We use to say, A friend at Court is better then a pennie in our purse; we count it matter of joy, if we have a friend about the King. What is it then to have the King our Friend, or to hear that Our Friend is King. But the qualification of a King is better to us then his relation. All kingly qualifications meet in the person of Christ. First, he is so wise, that he is called Wisdom; so wise, that in him are hidden all the treasures of wisdom; so wise, that he needs none to counsell him, he is the Counsellour, and feares none who counsell against him, for there is no counsell against the Lord. It hath beene said, That Common-wealths should then be happie, when either Philosophers were Kings, or Kings were Philosophers. How happy then must Sion be in her King, who is not only a lover of wisdome, but wisdome.

Secondly he is a just King. The true Melchizedec, King of Iustice. When Christ takes his great power and raignes, we know power is then in a good hand, and the Crowne upon a righteous head. Christ never did, nor ever will doe [Page 31] wrong to any, (no not to the devill) with his power; Though his will be his law, and the breast of this Com­mander, the reason of his commands; yet no man, no not the worst of men, his greatest and most professed stu­died enemies, shall ever have cause to complaine of rigour or injustice. He will indeed punish all wicked men, but he will not oppresse or injure any one. Now if his power shall never wrong his enemies; what right and reliefe may not his own people expect from him? no gifts can blind his eyes from giving judgment, nor any greatnes stop his hand from executing it; No sonnes of Zerviah are to hard for him, 2 Sam. 3. 39. he will reward the doer of evill according to his wickednesse. Tri­bulation and anguish upon every soule of man that doth evill, but Rom. 2. 9, 10. glory, honour and peace to every man that worketh good.

Thirdly, he is meeke and lowly; so the Prophet pre­sents him as the object of Sions joy, in the dayes of his hu­miliation, Zach. 9. 9. When he came riding upon an Asse, and upon a colt the foale of an Asse. And so we may present him to Sion still in all the times of his exaltation, raigning upon his throne, or riding upon the chariot of his greatest glorie. He keeps no severe distance from his people, nor deterrs them from suing to him by a clouded, angry brow; smiles and sweet­nesse sits upon his face; he is ( Deliciae Sanctorum) the de­light of Saints, and tendernesse it selfe to all his people.

Fourthly, he is a peaceable Prince, and more then that the very Prince of Peace. He is not onely disposed for Peace, but he hath peace at his dispose. Kings of the earth command warre; but they Treat for peace. But if Christ say Peace to the Sea; The winds will obey him And if Christ say peace to the sword, the warre will obey him. If he will give quietnesse, who then can make trouble, whe­ther Ioh. 34. 29. it be for a Nation or for a man only.

Time would faile me to instance further, in those divine heart-reioycing Characters of Sions King. That which compleates and eternizes our Ioy in Christ as King, is, that he is King eternall, who only hath immortality. It clouds our 1 Tim. 1. 17. light and kils the spirit of our joy, even while we enjoy ex­cellent Princes, to remember they must dye. For when that snow melts from the heads of such Aged Princes (as it was said of our late famous Queene Elizabeth, from the feare of her good subjects, and the hope of her enemies) then (I say) we may expect a Flood. Change of Kings makes often great changes in a state. But in Sion there is no succession of Princes, Christ is perpetuall Dictator there. To have a better then he, or to loose him are equally impossible. We cannot mend our selves by any change, nor have we any ground to feare a change.

And that which sets the crowne upon all our comforts yet faster, is, that as his person is immortall, so also is his love towards his people; his love is free, he hath no de­signes upon any in loving them. His love is without re­spect of persons, he makes all his Subiects Favourites. His love is everlasting, none can out us of his favour. We know that a false whisper into a Princes eare, hath blasted all a mans hopes, and withred all the Interests he had in him be­fore. But no Ziba can accuse us out of the affection of our Heavenly King.

Then rejoyce greatly O Daughter of Sion, Shout O Zach. 9. 9. Daughter of Ierusalem, Behold thy King. That which 1 King. 10. 9. the Queene of Sheba said of Solomon as the shadow is fully accomplisht in Christ, who is greater then Solomon. Because the Lord loved Israel, therefore made he thee King to doe Iudgement and Iustice. The thrones of some Princes have Hos. 13. 11. bin founded in the wrath of God against a people. I gave [Page 33] thee a King in anger. But the throne of Christ is founded in the love of God, yea it is all composed and built up of love. The whole frame is love, and such love, as will ne­ver be out of frame.

Quest. But have we this cause, of joy and thankfulnes? is Christ King now; or hath he taken to him his great power and raig­ned?

Answ. I beleeve we have: I beleeve we may see he hath. 'Tis true the acts and glory of this Kingdome fall not under po­pular observation. No nor under the observation of the Princes of the Earth. Wicked men will not (cannot) behold Isa: 26. 10. the Majesty of the Lord. Every eye cannot see this King in his beauty. Therefore it is spoken as a speciall priviledge of him, that walkes uprightly and shuts his eyes from see­ing evill, Thine eyes shall see the King in his beautie. The Isa: 33. 15. 17. proper beauty and Majestie of Christs kingdome is spiritu­all. When Christ came in the flesh and conversed among the Jews every day, they knew him not, neither do they be­leeve on him to this day. As therfore Christs appearance to save his Church, was humility in a mysterie, such as none of the Princes of this world knew; For (as the Apostle ar­gues) 1 Cor: 2. 7. 8. had they knowne it, they would not have crucified the Lord of glorie. So the appearance of Christ to governe his Church, is Majestie in a mysterie, such as the Princes and men of the world know not, for did they know it (we may argue from the Apostle) they would not oppose the Lord of glorie. Antichrist hath usurp'd the great power of Christ, and hath raigned many hundred yeares, yet how many Nations, and in every Nation how many persons will not beleeve it to this day? His kingdome is tottering and falling and ending, and yet many contend, that it is not yet begun. The raigne of Antichrist is a mysterie too. [Page 34] Neither the raigne of Christ, nor Antichrist is visible to all. The reason why so many see not Antichrist on his throne, is, because they are so neare him. And the reason why so many see not Christ on his throne, is, because they are so farre from him. They who are neare Antichrist cannot see him, and they only can see Christ, who are neare unto him. A great part of the day of Christs raigne shall nei­ther be cleare nor darke, but at evening time it shall be light. Zach. 14 6. 7. He will at last cast out such rayes of glorie in the admini­strations of his Kingdome, as every eye shall either see it or be dazel'd with it.

And for the present, if we consult the things which we either heare or see, if we leave ancient prophecies, and peruse but the historie of these latter yeares. What can we conclude lesse, then the Initials of Christs Kingdome, or at least the Prognosticks of his Raigne. When Iohn the Math. 11. 3. Baptist sent two of his Disciples unto Christ, And said un­to him, art thou he that should come, or do we looke for another? Iohn 10. 24▪ 25. Christ answers from his actions, goe and shew John the things which yee do heare and see; the blind receive their sight, and the lame walke, the lepers are cleansed, and the deafe heare, the dead are raised up, and the poore have the Gospel preached to them. At another time when the Jewes came round about him, and said unto him; how long doest thou make us to doubt? If thou be the Christ tell us plainly. Iesus answered, I told you, but ye beleeved not, the workes which I do in my Fathers name, they beare witnesse of me. We may thus answer all Querists about the raigne of Christ, consider of the things which ye heare and see. The spiritually blind begin to have their eyes unscaled and receive their sight, many lamed in prisons walke abroad at liberty, many who were deafe at the voice of truth, now heare it: some who were civilly [Page 35] dead under oppressions and persecutions are raised up, and thousands of poore soules have the Gospel preached unto them. Proud ones are abased, they are scattered in the i­maginations of their owne hearts; mighty ones are put from their seats, and they of low degree are exalted▪ Errours are discountenanc'd, truth is enquired after, cere­monies and superstitions are cast out, monuments of Po­pery and Paganisme are cast downe; the beautie of Idols is stained, and the coverings of the graven images are defi­led. May we not argue from all these, for this enthroniza­tion of Christ, as they did fo his incarnation, Ioh. 7. 31. When Christ commeth will he doe moe miracles (marvels I am sure they are) then these which now are done? I believe he will doe more and greater marvels then these, but doe ye not thinke these worthy the Annals of Christs raigne? Will it not be an honourable record, for future ages, to en­ter these things as acted Regnante Christo, Christo duce & auspice Christo?

Will not your late Victorie memoriz'd this day be­come the historie of Christs raigne? While I remember how that noble Northerne-light was insulted over in wan­ton-witted Extincta castro fax pulchra no­vo est. Post ea nec nau­tae nec militi sic noto pharos &c. car: Oxon rimes, as burnt downe into the socket, yea as quite extinct: And so extinct that he was prophecied or prayed incapable of ever being lighted up againe, for the direction either of Sea-men or souldiers in the North. I cannot but conceive that Christ hath by more then ordi­nary Providence brought oyle againe to that lampe, and caused him to shine brighter (out of those obscurities) then ever he did before, even to rebuke the madnesse of those wild-headed Prophets, or to make those Diviners yet more mad.

And because they tryumph'd, that they had beaten all [Page 36] enemies out of the field, but prayer, and no prayer was left to oppose them (for the Letany was almost every where on their side) but the prayers (as they call them) of addle heads and sick brains. Therfore also, Jesus Christ to vindicate this despised Ordinance, hath let them fall in all places by that which they little thought could stand before them; The prayers (as they count madnesse and distractions) of a mad distracted people. And doe not those successes look like the successes of Christs kingdome, which are gi­ven in to the prayer of faith, put up in the Name of Christ?

For the close of this point, let me bespeake you as the Lord doth the Jewes by the Prophet Micah, O my people Micha. 6. 5. remember now what Balak King of Moab consulted, and what Balaam the sonne of Beor answered him from Sittim unto Gilgal, that ye may know the righteousnesse of the Lord. Re­member O England what hath been consulted and attemp­ted against thee, from the first step of thy travels in the way of Reformation, untill this houre, Remember how the counsels of all Balaks, with the answers of all Balams against thee, have been blasted, and their joynt attempts defeated, Remember well (which we are this day remembring) what hath been done from York-shire to Pembroke-shire (of such extent is the stage of this dayes mercies) That yee Qui prius quim descendat hoc signum dabit, cadet repentè gladius è caelo, ut sciant justi, ducem sanctae militiae descen­surum. Lactant: l. 7. de Divino praem: c [...] 19. may know the righteousnesse of the Lord, and see prints of the raigne of Christ. Lactantius speaking of the raigne of Christ in another notion, then any thoughts of mine can yet take in (for he maintains his personall comming) tels us that before Christ comes, he shall give this signe. Suddenly a Sword (saith he) shall fall from heaven, whereby the righteous may know that the Captaine of the holy Militia is about to descend. As I assert not his opinion about the per­sonall [Page 37] raigne of Christ, so neither can I agree to his signe, (if that be his meaning) the visible falling of a materiall Sword. I know no warrant we have to expect such tokens. But surely, in Allusion, I may safely make this use of it, when we see a Sword falling from heaven, that is, a warre begun and carried on by extraordinary providences, farre beyond the thoughts and designes of men, we may more then probably conclude, that Christ is come to be Captaine of that Militia, that he hath taken to him his great power and raig­neth.

Object. But if Christ be upon his throne, why are not Revel. 18. 7. all his enemies under his foot-stoole? If Christ be a King, why doth Babylon sit still as a Queen?

Answ. Babylons ruine is graduall; as Babylon was not built in a day, so Babylon shall not fall in a day.

Obj. But the Text saith, Her plagues shall come in one day, Rev. 18. 8. death and mourning and famine, and she shall be utterly burnt with fire.

Answ. One day cannot here be taken strictly, for the dura­tion of 24 hours. Famine cannot begin and end, assault and kill in, one such day. Then, one day, is a short time, or suddenly, unexpectedly, when Babylon shall sit fastest and safest in her owne thoughts, saying, I shall see no sorrow, then her plagues and pangs shall come upon her, as paine upon a woman with child, and she shall not escape.

Againe, these plagues in one day, may be taken for the period and perfection of her plagues. As a mighty tree which hath stood many hundred stroakes of the axe, at the last fals at one blow: or as a strong City which hath bin many months, some yeares (perhaps) besieged, being at the last taken; all her plagues, may be said to come upon her in one day. Such is the case of Babylon, Axes [Page 38] have bin laid to her root a long time; long siedge hath bin laid, many batteries made against her wals and gates. She must fall at length by one stroake, and be taken as in one day. Hence the fall of Antichrist is spoken of, not as an instantaneous, but as a continued act, he goeth into perditi­on. Rev. 17. 11. Even while Christ raignes, Antichrist will play Rex in the world; and like a wilde beast rage, and doe mischiefe after he is in the toyls, and hath received his deaths wound. Christs is a gradually rising, ascending, and growing Kingdome, Antichrists is a gradually falling descending and declining Kingdom. Antichrist will have some shew of a Kingdome, untill Christ hath a full and compleate king­dome. That it was the beginnings and first appearances of Christ in his great power and raigne, which caused the Elders to breake forth into these gratefull Acclamations, appeares in the words immediately following, And the Nations were angry (he doth not say they were all present­ly subdued) they fret and fume and vexe to see the begin­nings and some increases of the Kingdome of Christ. This anger quickly breaks out into opposition; so some under­stand the last words of the 19th verse; And there were light­nings and voyces and thunderings, and an Earth quake, and great haile. As if the anger of these Nations, did administer them Armes, to trouble the whole world and mingle hea­ven and earth together, rather then Antichrists kingdome should goe downe. All troubles were not ended, all ene­mies were not quel'd by the power of Christ, when these Elders gave thanks to Christ for taking to him his great power. Hence observe,

Doct. 2 That the first acts and appearances of Christ taking to him his power and raigning, call his people to this dutie of thanksgi­ving. As soon as Christ begins to worke for us we should [Page 39] begin to praise him. We cannot blesse God too soone, 'tis seldome but we blesse him too late: the very dawnings of deliverance should awaken us to Thankfulnesse. Christ speaks of some events, which are the beginnings of sorrow. All these are the beginnings of sorrows. And then we should Math. 24. 8. begin to be humbled. Some events are but the begin­nings of joy, yet then we should begin to be thankefull. For,

First the love and care and faithfulnes of Christ to and for his Church, are stampt upon every such act. Little de­liverances are full of love., and the love of Christ in the least, is better then the greatest deliverance. 2dly we have not deserved any mercy or deliverance at all; what we can­not deserve, we must acknowledge: and where merit stops thankfulnes must begin. 3dly to praise God for the be­ginnings of mercy, is the readiest way to receive perfect mercies. To give thanks for a benefit before we receive it, engages the promiser to bestow it. 4thly the begin­nings of mercy, are assurances of perfect mercy. If the light of our deliverance be but like the darke cloud which 1 Kings. 18 44. the servant of Eliah saw, only as big as a mans hand, we may thence conclude, that it will shortly irradiate the whole Heavens, and that it will never cease encreasing till it come Isa. 30. 2 [...]. to a perfect day; til (as it is prophesied) the light of the moon be as the light of the sun and the light of the sun seven-fold as the light of seven dayes. If we see Christ lay but one stone in the foundation of a worke, we may rest confident of the top­stone. For he is the wise builder, who intending to build a Tow­er Luke. 14. 28, 29. hath sat down first and counted the cost. Christ knew the charge of the whole work to a penny, the very first hour he undertook it. And he knows he hath enough in the treasury both of his wisdom and power, to carry it thorough. He wil not [Page 40] be mockt, with, This is He who began to build and was not able to finish. Yea Christ is like that King (spoken of v. 31.) go­ing to make warre against another King, who sits downe and consulteth whether hee be able with ten thousand to meet him, that cometh against him with twenty thousand. Christ can if he pleaseth bring twenty to ten, yea a hun­dred to one, against his enemies, and if he pleases he can cause ten to chase twenty, yea one to put a hundred to flight. For it is all one with Christ, to save with few or more, with many or with one.

Let this both warrant and encourage our practise in praising God this day. It is fit for us to wait till God gives us in all our mercies, but it is most unfit to let God waite for thankes, till we enjoy all our mercies. We must not take particulars and parcels, and say, we will pay our praises and reckon with God, about thanks, for all together.

What though all be not done? what though these be but the beginnings of our deliverance? The Iewes rejoy­ced in God who had done great things for them, and yet they were in captivity still. The Lord doth great things Psal. 126. 3. for a people, who yet may be in great straights, and have great troubles upon them. Is all that we have received nothing, except we receive all? yea, what though God in our dayes should do no more? is not what he hath done worth our thankes? A day of victory is worth a day of thanks­giving at any time. Let it not repent you (it will not repent any who praise God uprightly) that you have praised God for this victory, though you should have no more; and which is more, though you should meet newes at the Church doore, that any of, or all our armies have received an overthrow, yet you have no reason to repent of the prai­ses of this day. Ingratus est qui injuriā vo­cat finem volup­tatis, stultus qui nullum fructum esse putat nisi honorum prae­sentium. Sen. ad Polyb. c. 29. A heathen will teach better practicall di­vinity, [Page 41] then to repent of thankes for benefits received, when those benefits are not continued. The end of a bene­fit must not be counted an injury, nor must we think that there is no present benefit, but in benefits which are present.

In the last place, it is very considerable that in these grounds of the Elders joy, their owne interests are quite left out: Here is no mention of their owne safety, and settlement, of their own peace, or prosperitie, of their victo­ries over or revenges upon their enemies; Their hearts runne out upon the advancement of Christs honour, the thing which pleases and takes most upon their spirits, is, that Christ tooke to him his great power and raigned. Hence observe,

Doct. 3 That which gives most content to the Saints in all victories and successes, is to see Christ a gainer, in power and in honour. It is more joy to them that Christ hath glorie, then that themselves have safety. As it is with the Saints in their publike sorrowes, they can easily beare their owne losses, but when Christ looses, they cannot bear it. When Isra­el was in fight with the Philistines, Old Eli sate upon a seat by the wayes side watching, for his heart trembled for the Arke 1 Sam. 4. 13. of God. And when the sad Messenger reported, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sonnes also Hophni and Phinehas, are dead, and the arke of God is taken. At the ver. 17, 18. fall of that word (saith the Text) when he made mention of the arke of God, Eli fell backward, &c. That word was as a dagger at his heart, for he knew the reproach which Psal. 42. 10. would follow, where is now your God? So when the Israe­lites were worsted by, and fled from the men of Ai, Jo­shua Josh. 7. 6, 7. rent his cloaths, and fell to the earth upon his face before the Arke of the Lord, and said, alas, Lord God, wherefore [Page 42] hast thou brought this people at all over Jordan, to deliver us into the hand of the Amorites to destroy us, &c. But was it only the death of thirty six men, or the dishonour fallen upon his Armie, or the feare of cutting off the name of Is­rael, (as he speakes a little after) which fetch'd these com­plaints from valiant Ioshua? No, there was more then all these: And that breakes forth in the last words of his prayer, ( v. 9.) And what wilt thou doe unto thy great name? As if he had said, we came not over Iordane to make our owne names great, but to make thy name great. And if by the blotting out of our name from under heaven, thy name might be advanced among these Heathens, how willingly should we embrace our destruction, that thou mightest raise up thy honour upon our ruine. But Lord these Amorites will blaspheme and darken thine honour through our destruction. Therefore what wilt thou doe to thy great Name.

Now as in all the overthrowes, the heart of a godly man trembles most for the Arke of God: and mournes most, fearing reproach should be cast upon the name of God: So in all victories his heart triumphs most for the Arke of God, and he gives thankes chiefly for joy, that honour is brought to the name of God. The righteous shall rejoyce when he seeth the vengeance (saith holy David) he Psal. 58. 10 shall wash his feet in the blood of the wicked, that is, either abun­dance of that bad blood shall be spilt, and it shall be pow­red like water in the streets, so that the righteous may goe over shoes in it, if he will: or onely thus, hee shall have comfort (in those hot Countries washing of the feet was for the refreshment of the weary, to which custome the holy Ghost seemes here to allude) he (I say) shall have comfort and refreshing by the death of wicked men, [Page 43] as weary travellers have by washing their feet. Yet not barely in their death, or in the vengeance that fals upon them (these are objects too low, and very unsutable to the joy of Saints) but in this, that by their death the glo­ry of God is vindicated. Thus the next verse teaches us to expound it. So that a man (one that hath but the light ver. 11. of common reason to guide his tongue) shall say, verily there is a reward for the righteous, verily there is a God that judgeth the earth. While wicked men flourish, righteous men are looked upon (by the men of the world) as if God had forsaken them, or had nothing in all his treasures left to recompence them, & God is looked on (by the same carnall eyes) as if he were violently driven from his throne, or had voluntarily forsaken the earth. But when once his hand takes hold on vengeance, and he makes his arrows drunke with the bloud of the wicked: then worldly men shall recant their erroneous conceits, both concer­ning righteous men, and the most righteous God, and say, Verily there is a reward for the righteous, verily there is a God that judgeth the Earth. We confesse we were mista­ken, we see our confutation written in blood of these men, or the bloud of these wicked men speakes aloud (as the bloud of righteous Abel did to God for judgement) that God is a righteous Iudge. Now this is the thing which cau­sed the righteous to rejoyce in the vengeance, namely to see God repair'd in honour, and set right in the opinion of men.

The reason of all is: First, because the Saints make First reason. Christs honour the end of all their undertakings. Whe­ther they eate or drinke, whether they consult or act, whe­ther they make warre or peace, whether they fight or treat 1 Cor. 10. 31. or whatsoever they doe, they doe all to the glory of God; and [Page 44] therefore when God is glorified, they are satisfied and rest as in their end. They cannot take content in any thing, wherein Christ is not All. They can rejoyce in their own weakenesse, so Christ may have power, they can triumph in their own slavery, so Christ may raign. But they cannot rejoyce in their own power or liberty without the crosse of Christ, wherby they are saved, and in the crown of Christ, whereby they are ruled.

Secondly, they know that their owne interests are Second reason. wrapt up in Christs; and if he gaine, they cannot loose. God hath inseparably espoused his owne glory with his peoples good. As Christ died not for himselfe, so nei­ther doth he raigne for himselfe. Whatsoever he doth as Mediatour, he doth for his Church. Hence they can looke upon the power of Christ, as their power, or power for them, and they looke upon the kingdome of Christ, as their kingdome, or as a kingdome set up for them, Because I live (saith Christ to beleevers) ye shall live also, and therein he saith (in effect) to beleevers, because I raigne, [...]. 14. [...]. yee shall raigne also. While Christ is full, his people shall not want, and while Christ hath power, his people shall not fall. As then they would not, so they need not looke further then the advance of Christ, for the ground of their joy, for in and with Christ they also are advanced. Christ is afflicted in all their afflictions, and in all the exaltations of Christ they are exalted.

Then, be hence directed in what, and for what chiefly to rejoyce and give thankes this day. Say not, we give thee thanks ô Lord God Almighty, because we have got power and have prevailed, because we have got honour and are exalted, because we have got a victory, and many of our e­nemies are subdued; this were to give thanks for our selves [Page 45] while we give thanks unto God. It was a great charge upon the people of the Jewes, that they fasted to, or for themselves. When yee fasted and mourned in the fifth and se­venth Zach. 7. 5. moneth, even those seventie yeares, did yee at all fast unto me, even to me? It would be very sad, if we should give the Lord occasion to renew this charge upon our feast this day; Have ye at all feasted unto me, even unto me? It is as dangerous and unbecomming to feast to our selves, as to fast to our selves. This were to give thankes like a Ro­man, not like a Christian State. Heathens triumph'd and gave thanks to their gods for victories, because their ene­mies were conquer'd, because their peace and safety were ensur'd, because their honour was encreas'd and their Em­pire enlarged. But Christians must give thankes for vi­ctories, because the power of Christ is magnified, and his kingdome in a way of exaltation over All. It is observa­ble that the foure and twenty Elders worshipping God (in the fourth of the Revelation) cast their Crownes before the throne saying, Thou art worthy, O Lord, to receive glorie ver. 10, 11. and honour and power; for thou hast created all things, and for thy pleasure they are and were created. Observe, they do not praise God for creating a world, wherein they had recei­ved so much pleasure, so many conveniences, such com­forts and refreshings; but as if it had not been worth the while to reflect upon themselves, or any concernement of theirs in the world, as if God had made a world only for himselfe to dwell in; They blesse him for creating all things, purely and precisely under this notion, because for his pleasure they are and were created. In this one point lies the very spirit, of all the spiritualnesse of this great du­ty. When we can so praise God for blessings received as if not we, but he himselfe had received them. It is the very [Page 46] heaven of heavenly mindednesse, when we can rejoyce that all things are done for the pleasure of God. Armies are created of God, warre is created of God, victorie is created of God, as much and as truly as ever the world was created of God. Say therefore (yee who have the honour of our civill Eldership, and all who are here as­sembled to joyne in this great duty) say, Thou art worthy O Lord, to receive glorie and honor, and power, for thou hast crea­ted al these things, and for thy pleasure they are and were created. For thy pleasure our Armies are and were raised; for thy pleasure our warre is, and hath bin continued; for thy plea­sure our enemies are and have bin opposed; for thy pleasure this victorie is and was obtained. We then feed most sweetly upon mercies, when the pleasure of God swallows up all.

And from this principle we may aboundantly answer that Objection, which some seemingly-compassionate spirits raise against this dutie. What! give thankes when men are slaine? What! Rejoyce when so many, of our owne blood and Nation, lie weltring in their bloud? Is not this not only not Christian, but inhumane? Let such objectors know, we are (I am sure we ought to be, and we are now taught to be) so farre from rejoycing, because men (though our enemies) are slaine and their blood spilt, that we doe not rejoyce, because we our selves are safe and our blood not spilt. We are not giving thankes, because men are ruin'd, but because Christ raignes; Joy (in such a du­ty as this) below the throne of Christ, is too low for the spirit of an Elder. And if Christ will set up his Throne upon millions of carkasses of the slaine, it well becomes an Elder, all the Elders to rejoyce and give thanks.

I shall now onely leave some few briefe counsels with you (Honourable and Beloved) as results from all that hath been spoken, and so conclude.

First, labour to walk worthy of this victory. It is good to give thankes with our lips, but it is best to give thanks with our lives. Thankes acted is better then thankes said. Let this mercie make you holy. They get little good by victories, who are not better by victories.

Secondly, let this experience worke hope. Hope is the most naturall and proper effect of experience. Your work Rom. 5. 4. is not all done, nor your dangers all blowne over, get confidence of future successes, from past successes. A daring Goliah should be lookt upon as vanquish't, when we can remember a vanquish't Lion and a Beare. Argue downe all unbeliefe, as the Apostle doth, God who hath de­livered us from so great a death, and doth deliver: in him wee 2 Cor. 1. 20. trust that he will yet deliver us, Let there never be found in any Historie to be written of your actions, such a record a­gainst you, as stands to this day against the Israelites, who Exod. 15. 1. 23. 24. sung a Psalme of praise for drowning Pharaoh and his host in the Sea, at the beginning of the Chapter, and fell a murmuring, being but a little stress't for sweet water, at the end of the Chapter.

Thirdly, gather strength in prayer from these praises. As prayer engages unto praise, so praise encourages unto prayer. The joy of the Lord is our strength to aske. And when God is giving, it is seasonable to aske more. The Jewes in Babylon had great things done for them, so great, that they thought themselves in a dreame, and the newes too good to be true: so great, that yet it o­vercame their unbeliefe, and their mouthes were filled with Psal. 126. 1, 2, 3 4. laughter, and their tongues with singing; so great, that they among the Heathen said, the Lord hath done great things for them: and then it was time for them to take up the ditty from the Heathens lips and say, The Lord hath done great [Page 48] things for us, wherof we are glad: yet (as it were) with the same breath they fall a praying as hard, as if God had done nothing for them; Turne againe our captivitie, O Lord, as the rivers in the South. The providence of God hath now made an immediate succession from your Thanksgi­ving-day, to your Fasting-day; some have thought them too farre distant in nature, to be so neare in time; but I beleeve the former will prove a very fit Parascue or day of preparation for the latter. The higher we can get our hearts spiritually lifted up, and the more joyfully affected in a day of praise, the deeper we may get our hearts humbled, and the more beleevingly enlarged, in a day of prayer.

Fourthly, let these mercies raise your hearts yet to more activitie of endeavours. When we see God working, shall we stand still? Should we not worke harder then before? When God goes forward, shall we goe back-ward? Should we not move faster then before? In the journey from Egypt to Canaan through the wildernesse, the Israelites were bound to follow the motions or stations of the cloud, when that went forward, they were to goe forward, and when that stood still, they stood still. Divine providence is a leading Cloud to this day; it is ill to out-run provi­dence, and it is as bad not to follow it. Let not successes flat upon your hands. It is better to use a victorie, then to get it.

Lastly, seeing yee have given thanks to Christ for help against your enemies, be ye a helpe to all the friends of Christ; Christ hath made your hearts glad, let it be your studie (it will be your honour) to glad the hearts of those who love Christ. Christ himselfe needs no favour from you, but some who are neare to him may; He will take it very kindly, if some of your debts to him, may be [Page 49] paid over into their bosomes. Old Barzillai modestly re­fused the royall Favours of King David, because age had disabled him to make use of them; But (saith he) behold 2 Sam. 19. 37. thy servant Chimham, let him goe over with my Lord the King, and doe to him what shall seeme good unto thee: Should yee, as Kings offer to the King, our Lord Jesus Christ, the greatest bounties imaginable, he must refuse them, be­cause his fulnesse sets him above the use of them: Or if he were hungrie, he would not tell it you, for the world is his, and Psal. 50. 12. the fulnesse thereof. But he hath many Chimhams, Beloved sonnes and deare children, take them and their condition in­to your counsels, and doe to them as shall seeme good un­to you. And all that you doe for them, Christ will take upon his own account, and as done unto himself. Yea in their enjoyment of their due priviledges, Christ raignes, and Rev. 11. 15. the kingdom becomes the kingdom of the Lord, and of his Christs, Then a Kingdom is Christs, when all who approve them­selves members of Christ may have free and in-offensive communion with him in all the Ordinances of his wor­ship. Which how to compasse is the highest and noblest designe of any councell upon the earth, and I beleeve hath hitherto been, I am sure it ought to be the utmost aime of all your counsels; especially considering how solemnly you have witnessed your owne and the Nations engage­ment unto Christ. How sad would it be, (so sad that the remotest suspition of it is more then enough to make any heart sad) how sad would it be, if Christ should ever have the occasion offer'd to expostulate with the great Councell of England, Thus, Your daies of Thanksgiving to me for victories, testifie that I have subdued your enemies by my power, and shall not your authoritie protect my friends? your thanksgivings to me for victories, testifie that I have [Page 50] asserted your civill liberties, through the bloud of your opposers, and will not yee assert their spirituall liberties, purchased by my bloud? Your Thanksgivings to me for victories, testifie, that I have suffered no man to doe you wrong, but have even reproved a King (And O that such reproofe may be as a precious ointment, which might not breake, but heale both his head and heart) for your sakes, and will ye suffer any to doe my servants wrong, will yee not reprove either high or low for their sakes? Or shall I goe on to gain the kingdom into a quiet habitation for you, and shall any who are truly mine and faithfully yours, have ground to complaine in mine eares, that they cannot find a place in it, freely to set their feet, and rest their heads? Honourable and Beloved, I know your goodnesse will beare it, if I thus freely represent (what cannot be hid) that such fears are scatter'd. And I doubt not but your great wisdome and tendernes (through the help of Christ) will scatter them indeed, so that they shall never improve into sorrows: and prevent, not only that terrible chiding of Christ (which you shall never heare without infinite reason for it) but also the complaints of any of his people, which sometime you may possible heare (yet vouchsafe to weigh them) upon lighter reason. In this sense, to be weake with them that are weake, is, (I humbly conceive) as suta­ble to a Parliamentary spirit, as it was to an Apostolicall. The desire and praier of all that fear God, is, that every one of you may shew the same diligence, to the full assurance of this hope unto the end.