THE SAINTS Thankful Acclamation AT CHRIST'S RESUMPTION OF HIS GREAT POWER AND THE Initials of his Kingdom.  
Delivered in a Sermon at Westminster, before the Honourable House of Commons, upon the day of their solemn Thanksgiving unto God, for the great victory given our Army, under the Command of the Noble Lord Fairfax, at Selby in Yorkshire and to other the Parliaments Forces in Pembrockshire, April 23d, 1644.  
By Joseph Caryl Preacher to the Honourable Society of Lincolns-inn.  Psal. 68 1. Let God arise and let his enemies be scattered. 1 Thess. 5. 18. In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 
LONDON, Printed by G. M. for Giles Calvert at the sign of the black-spread-Eagle near the west end of Paul's, 1644.   

Die Martis 23 April 1644.  
IT is this day ordered by the Commons assembled in Parliament: That Mr Ashe and Sir Peter Went-worth do give thanks to Mr Pearne and Mr caryl for the great pains they took in the sermons they preached this day at St Margaret▪ Westminster at the entreaty of the House, it being a day of Public Thanksgiving for the great Victory God hath given to the Lord Fairfax over his Enemies at Selby in Yorkshire and to the Parliaments Forces in Pembrookeshire, and to desire them to print their Sermons. And it is Ordered that no man shall presume their or either of their Sermons to print without he have licence under their hand writing.  
H. Elsing. Cler. Parl. D. Com.   

I Appoint Giles Calvert to print my Sermon.  
JOSEPH CARYL.   

Errata. Pag. 4. marg read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42. l. ●8. deal the. p. 44. l 7. deal in.   

TO THE HONOURABLE HOUSE of COMMONS assembled in Parliament at Westminster.  
mercies are obligations to duty; Every Deliverance writes us Debtor, and victory over our Enemies, servants to the living God. It is good to receive a blessing, but it is better to use it well; And a thankful heart is a greater Favour, than any outward Favour for which we give thanks. When the hand of providence works gloriously with us, our Tongues should render the providence of God glorious. Successes and Events cannot make a bad Cause just or good: But they make a good Cause beautiful, and add lustre to the justice of it. Though God should not go forth with our Armies (as sometimes he did not with the Armies of his people) but should make them turn their back upon the enemy: though he should make us a reproach 
Psal 44.  to our neighbours, and a derision to them that are round about us, though he should smite us into the place of Dragons, and cover us with the shadow of death, yet we ought not to forget his name or deal falsely in his Covenant: Yea, we ought to bless his Name, and give him thanks, that he hath laid our bones, and poured our blood into the Foundation of so honourable a work. It is a sin and a shame not to honour Christ, when in his work, we are put to shame: How shameful then would our sin be, if we should not honour him, while he gives us honour, in carrying on his work? There is nothing more undutiful then for a people to humble God, while God, is exalting them. Not to acknowledge mercies, is at least an humbling, if it be not an Abasing of God.  
Wherefore (Honoured Senators) let your hearts be ever lifted up, in the ways of God, and let God be lifted up, in all your hearts. Let your piety be as zealous (in keeping days of praise and thanksgiving) to record blessings, as it hath been (in keeping days of Prayer and Fasting) to procure them. God could tell the sraclites in the Book of Judges, how often and from what enemies by name, he had delivered them. Let your records be as exact in this point (to the best of your observation) as Gods are. He knows still, when, and what victories he gives; he knows by whom, and over whom 
Chap. 10.  he gives them. Let your registers be as counterpanes of those reserved in heaven, yea, as the copies of all those volumes of love, and care which God hath transcribed from that original of his secret counsels, by the visible hand and pen of providence, in the actions of these latter days. They that retain the memory of mercies, seldom lose the fight of mercies: and God never breaks off (for evil) from doing them good, who speak good of his name. How many successes, what victories have been given you, since you paid this debt of praise? You and we have had joy upon joy; then add Thankfulness to Thankfulness, till yours and our joys be full. This filling up the Nation joy, is, and (Christ assisting) shall be the great desire and earnest prayer of  
Your Servant in the work of the Lord, joseph Caryl.   

A SERMON PREACHED Before the Honourable House of COMMONS at Westminster upon the 23. of April, 1644. being a day appointed for solemn Thanksgiving unto God for the late successes and victories attained by our Armies in Yorkshire and Pembrockshire.  REVEL 11. v. 16, 17. 
Ver. 16. And the four and twenty Elders which sat before God on their seats, fell upon their faces and worshipped God,  
17. Saying, we give thee thanks, O Lord God Almighty, which art, and waste, and art to come; because thou hast taken to thee thy great power, and hast reigned.  
THis Chapter may be well entitled the compendium or Breviat of all the Prophecies contained in this book, concerning the state of the Church; whether, sadly gro●ning under or gloriously triumphing over Antichristian Tyranny. God hath ever (even in times of thickest error and grossest Apostasy) 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 expressed by the smallest number, Two Witnesses; These, being thus few, are yet enough, to give a complete Testimony, For in the mouth of 
Mat. 18. 16.  two or three Witnesses every word may be established.  
The work of these Witnesses, in the nature of it, is very spiritual and divine, therefore called prophesying, I will give power to my two Witnesses, and they shall prophesy, v. 3.  
The continuance of their work, is very long: so long, That it is shortened in words by a figure, reducing a year to a day, A Thousand two hundred and threescore days. Prophetical days, every year being as short in words, as a day, and every day as long in sense as a year. A 
Ezek. 4. 6.  day for a year: So Ezekiel was taught to count; and so are we.  
The outward condition wherein they prophesied was such as might have caused them to reckon every day a year: and yet the inward comfort and assistance was such, as might make them reckon every year, but as a day. To be clothed in sackcloth is to be clothed with sorrow, to be wrapped about with affliction. The habit of these Witnesses was an Emblem of actual mourning, They prophesied clothed in sackcloth, 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 Testimony, the beast that ascendeth out of the bottomless pit, shall make war against them and evercome them and kill them, v. 7.  
As we have learned the length of their days from Ezekiel's Calendar, so we may learn the kind of their death from Ezekiel's vision: his dry bones (Chap. 37.) can speak (as well as hear, v. 4.) and tell you that to die, is sometimes to be in great distress, in captivity, and under the power of merciless men. This is to die daily, to be in deaths often. As to live in sin, so to live in sorrow, is to be dead while we live. Yet this death cannot swallow up these dead, but shall itself be swallowed 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 days and a half, the spirit of life from God entered into them, and they stood upon their feet, v. 11, Christ arose the third day. His witnesses arise after three days and a half; All the servants of Christ shall enter into their Master's joy, and these eminent ones are admitted (in the letter) within half a degree of their Master's privilege. 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 goodness 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 Zion, ruins Babylon: Every advancement of the truth is the downfall of error. No sooner do these witnesses ascend, But the same hour 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 Angel sounds; This sound produces (a second effect) great voices, v. 15. And there were great voices in Heaven, saying, etc. These voices have a double sound in them; First, The sound of faith and holy confidence in God. Secondly, The voice of joy and thankfulness unto God. The voice of faith is so confident, as if it spoke from the dictates of sense, and saw yea enjoyed all (in these beginnings) as already done. The Kingdoms of this world are become the Kingdoms of our Lord and of his Christ, and he shall reign for ever and ever, v. 15.  
This heightened 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 firstborn, the beginning 
Prov. 27. 16.  of its strength, the excellency of its dignity. Joy cannot be silent; it is the ointment in the Saints right-hand, which bewrayeth itself, in perfuming the Name of God, in making his Name like an ointment poured out. The Saints were so full of holy joy that they could not keep their seats, And the four and twenty Elders, which sat before God on their seats, fell upon their faces, and worshipped God saying, We give thee thanks O Lord God Almighty, etc.  
The studies of the learned both Ancient and Modern have been very great, and their conceptions as various about the meaning of this prophecy. All that I shall say, is, That I believe 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 business 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 the Spirit of God aims at in this solemn 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 himself his great power and reigning.  
The general subject of these words is the praise of God, about which they hold out four things distinctly 
Division of the text.  considerable.  
First, the persons, who perform 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 four and twenty Elders which sat upon their seats. This description of the persons hath three things observable. First, the number of the persons, Four and twenty. 2ly, Their State or Quality, they were Elders. 3ly, Their posture or condition, They sat 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 vocal and explicit, They spoke 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 waste, 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 settling of his kingdom, And hast reigned.  
And the four and twenty Elders. By these Elders we may 
Explication of the text.  understand all the faithful people of God, especially their chiefs and leaders, godly Magistrates and godly Ministers going before, stirring them up, and directing them to magnify the name of the Lord. Among the Saints some are Elders by Office, many in regard of Age, all in regard of that real gravity and dignity, which spiritual wisdom and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. 16. ●1.  holiness casts upon them. Wisdom and holiness are the gray-hairs of youngmen. The hoary head is a crown of Glory when it is found in the way of righteousness. And the ways of righteousness are a crown of glory upon the greenest head.  
These Elders are numbered four 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 four divisions, 1 Chron. ch. 24. Chap. 25. Chap. 26. Chap. 27. From whence Mr 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 do stand in stead of all the faithful 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 numbered four and twenty, to show the Amplitude of the Christian Church above the Jewish, That, having but twelve patriarchs or Elders, this, four and twenty; the doubling of the chief number, intimates a mighty increase in the whole number.  
These sat 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 expressed by sitting in the gate, and the peace of the people by sitting every one under his vine, and under his figtree. These sat 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 address and readiness in the Congregation, for public 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 patriarchs and Prophets were called Nephilim (from Naphal to fall down) 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 signify 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 dogs, which out of fear creep 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 follows by way of explication, Worship the Lord in the beauty of holiness. 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 deny 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 calls for and appoints. All besides or beyond these is a dishonour to God, though we intent him a worship. Further, the worship 
Deum colend● violare.  of God which is due honour, is of two sorts. 1. Internal. 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 external praise, They worshipped, saying, we give thee thanks 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 enjoys all is willing sometimes to receive; God needs nothing, we are honoured as much that God will receive our Thanks, as we are relieved in receiving his mercies. Thanks is mercy's Echo, We thank thee O Lord God.  
The words thus fare opened yield many useful Instructions, I shall gather the sum of all into one Conclusion, and touch all particulars in applying it.  
Doct. It is the duty and hath been the practice of all the faithful 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 goodness.  
The Psalmist doubles this duty in the practice of the 
Psal. 77. 1.  Saints, Unto thee O Lord, do we give thanks, do we give thanks: we do it, we do it, as if none else did it but they, or as if they had done nothing else, Praise waiteth for thee O God in Zion. Why in Zion? Zion was the habitation of the 
Psal. ●5. 1.  Saints, there they dwelled or thither they came to worship God in the beauty of holiness. Praise waits there, because the people of God wait there. The Hebrew saith, Praise is silent for thee O God in Zion. Not that praise is dumb or tonguetied in Zion, if it speak any where it speaks there. But praise is silent for God, if it speaks of any, it speaks of God, praise in Zion hath not a word for any creature in Heaven or Earth till God comes; Zions praise cannot speak to any below God, and to God it cannot but speak. Thanksgiving is the trade of Saints in Zion, there is the free-Mart of mercy, and there is the free receipt of praise. there's buying without money, and there's giving without need. The Songs of Moses and Miriam, of Deborah and Barak, of David and others in the holy Story, show that the stress of this heavenly work, lies upon the Elders.  
There are two grounds why it should lie there. First, the Elders are fittest to perform this duty. 2ly, The Elders have most cause to perform this duty.  
Reason first. That they are fittest to do it, appears from three considerations. First, They are fittest to do a thing, whom it most becomes to do it; The garment of praise sits most comely upon the Saints. This reason is clear in the 
Psal. 33. 1.  Psalm; Rejoice 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 beautiful 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 dishonoured in the mouths of wicked men. The legs of the lame are not equal, so is a parable in the mouth of 
Prov. 26. 7.  fools, saith Solomon. A parable is a master-sentence, a sentence full of wisdom and holiness, 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 do they go, how haltingly do they pass from the mouths of foolish, (scil.) wicked men. They who are darkness never appear so ugly as when they draw near unto or deal 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 ears of Christ, when spoken by the father of lies. A profane man abuses God, everytime he gives him thanks, at the best he doth but bungle and make uncomely work of it. The beautiful garment of praise put upon such, is as beauty upon a woman without discretion, a jewel of gold in a Swine's snout, Prov. 11. 22.  
A second consideration importing the fitness of the Elders for this duty, is their ability for the duty. They are most able, yea they only are able to perform this duty. Without Christ we can do nothing. Beasts and stones can praise God (analogically) in a manner, Hypocrites and profane 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 work of Saints: yea praise is the most spiritual part of worship, it is the spirit of worship, the highest and noblest act of worship; 'tis Heaven-worship, Heaven-worke, all the work and worship that is reserved for Heaven. It requires more than a state of regeneration, even a state of perfection; Grace is not sufficient, it calls for the strength of glory to praise the Lord. Here we can complain over our wants, and blubber over our sins, and sufficiently cry over our troubles. But how short and low-hearted are we (at best) in rejoicing over our mercies, in singing the loving kindness, 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 flourished in words) it is but like the offering of Swine's flesh, and the 
Isa. 66. 3.  cutting off, of a dogs neck. Some great Princes have forbid all to draw their pictures in colours, or cut their statues in stone, but some special Artists of their own appointment; they would not accept this service from any others. Grace only hath art enough to limb 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 do not only come short of, but blot the name of God, with the pencil 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.  
Again, the Elders have most cause to praise the lord 
Second Reason  For first, their mercies are greater than 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 excellency 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 hell, have reason to praise God, because their hell is not more miserable. All these have cause to bless God, but the Saints have more, they have right-handed mercies, full-handed mercies, greater mercies and better mercies; both quality and quantity commends them; they have choice mercies and a Benjamins' mess. 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 reap 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 most for the obtaining of public mercies. They have often gone forth weeping (in days of humiliation) bearing precious seed of prayer, and therefore they shall (as a privilege) and they ought (as a duty) come again with rejoicing bringing their sheaves (of praise) with them. Psal. 126. 6. They that sow in tears shall reap in joy, (that's the promise of God) and they ought to rejoice when they reap, that's the duty of man. The Elders falling upon their faces in prayer, had wrestled for & obtained these mercies, and now they fall upon their faces to praise the Lord for these mercies.  
Further, the Elders have been active in their several stations to serve the providence of God for the procuring of these mercies. Prayer makes them industrious; They pray as if God were to do all, and they endeavour, as if themselves were to do all. They pray as knowing they can do nothing without God, and they labour as knowing that usually God will do nothing without them. This engages them to praise God, when they see (through his concurrent blessing) the fruits of their counsels and watch, when they eat the labours of their hands.  
Lastly, none have such cause as they, for the vows of God are upon them: Praise is the payment of vows. Thy 
Psal. 56. 12.  vows are upon me O Lord (saith David) I will render praises 
Psal. 65. 1.  unto thee. And again, when he had said; Praise waiteth for thee O God in Zion, presently follows, and unto thee shall the vow be performed. Praying days are vowing-days, and praising-days are vow-performing-days. Vows 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 bitterness 
Sem 1. 10, 11  of soul and prayed unto the Lord for a child, she vowed a vow and said, O Lord of Hosts, if thou wilt indeed look upon the affliction of thy handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, than I will give him unto the Lord all the days of his life. Her prayer was heard, she hath a son. In the same Chapter her praise-offering is upon record, and the payment of her vow. She brings her child to the Highpriest 
1 Sam. 1. 26, 27, 28.  and said, O my Lord as thy soul liveth, my Lord, I am the woman that stood by thee here praying 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 samuel's, 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 mercy we prayed unto the Lord, and the Lord hath given us our petition, therefore also we have lent this, and ourselves 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 wonderful is the course of God's love, and the recourse of man's duty. He gives to us that we may lend to him; and this lending is the payment of our vows to him.  
Then blessed be God who hath put into the hearts of 
Application.  our Elders to pay their vows this day and praise the Lord. It is a sweet thing when duty and practice go together. When our obedience touches the command, and when our will is in consort with the Will of God. This makes the most pleasant harmony, such music 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 your spoils unto the Lord, who ought to be feared; to the Lord glorious in holiness, fearful in praises, doing wonders. Ye 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, ready to fall upon your faces and worship, saying, We give thee thanks O Lord God Almighty. Ye are as the common centre, from whom the lines of direction are carried for the managing of all public affairs throughout the land; And therefore how suitable 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 affairs. As the work is specially yours, so also is the fruit of it, and so also are all the duties which that fruit calls for. Your hands and tongues are chief in procuring National blessings, your hearts and tongues ought to be chief 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 beautiful gate of our Nationall Council and public deliberations, not at the trap-door of secret plots, or personal passions. Our victories are not the issues of a war raised upon the distempered heat 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 steady Senate.  
Object. Yet some think rejoicing and praise unbecoming the successes of this war. The light of nature taught Heathen Rome better, then to triumph in the victories of a Civill-warre.  
Answ. I confess ours is a sad war, because it is a Civill-warre, yet be not offended. For first, in some cases where nature bids us agree, the Gospel bids us divide: in some cases, where nature bids us grieve, the Gospel bids us rejoice. 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.  coming) 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 man's enemies shall be they (not only of his own kingdom, but) of his own house. Though the opposition of Gospel truths and privileges are not held forth by the enemy, as the appearing ground of this war, yet I believe they lie in the bottom of it. And that our Civil laws and liberties were so much infringed, chief as they were the fence of our spiritual. Oppressions upon our temporal estates do sometime begin at the door of the Sanctuary, and they are often intended to end there. Nationall Religion usually follows the State, and when the spirit of a people is subdued, their consciences seldom stand out.  
Secondly, all wars are either just or unjust: If a war be unjust, we have reason to hid our trophies, and be ashamed of our victories, though attained upon the most foreign and remotest enemy. He that thanks God when he prospers in sin; makes God a patron, yea a partner in his sin. But if a war be (as ours hath been proved, and appeared over and over to unbyast consciences) a just war; I know no reason but we may, yea we ought to rejoice in the prosperous success of it, though against our nearest naturally or civilly related Friends. The good success of a just war, is the highest sentence of divine Justice. And it becomes us to glorify God, whensoever he glorifies himself and relieves us by the manifestations of his justice. The Saints are 
Revel. 15. 3, 4.  described singing the Song of Moses, saying, who would not fear thee O Lord and glorify thy Name, etc. for thy judgements are made manifest. We are not this day rejoicing in the blood and ruin of men, but in the justice of God upon them, and in his goodness to ourselves.  
Lastly, our joy is not (I am sure it ought not to be, and was not intended to be) a riotous lose joy, but a religious regulated, sober joy: Joy with a temperament of holy fear: we are called to rejoice, not as men, much les as vain men, but as Christians: we are not called to sacrifice to our nets, or burn incense to our drags, 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. Only serious joy becomes Elders. Such was the joy and praise of these Elders in the text, whose practice may be our pattern, and teach us how to manage this important duty by a threefold 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 beauty, the throne of dignity, the image of the mind, you may read much of man in the lines of his countenance. He that falls upon his face, hides his own glory. Then the Elders by this act teach you to give thanks very humbly with much self-denial, yea with self-abasement. To do 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 sense let all our Armies be, as fallen upon their faces. Let our Parliament be as fallen upon their faces. Let us hid the strength, the valour of the one, the wisdom and counsels of the other. Let us put all in the dust, let nothing be seen, nothing be heard of this day, but the wisdom and strength of Christ. They that go forth in Christ's name will make mention (in their returns) of his strength and righteousness only. Praise is a self-emptying, and a God-exalting duty. When we are lowest in ourselves, we lift up God highest. Usually God exalts a people most when they are lowest in a necessitated lowness, He doth great things to set on 
job 5. 11.  high those that be low: And when a people are lowest in a voluntary lowness, they exalt God most. He that falls 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 own advantage) have yet a further reason to fall upon our faces, while we give thanks for this victory. Many of our valiant ones, men (as David's helpers are described) whose faces were like Lions, Men, who with a due tempered courage, dared death and danger to the face, fell upon their faces and died to gain this victory. Our mercies cost us blood, therefore give thanks humbly, yea rejoice tremblingly. And be not afraid to tremble in rejoicing, it will not weaken, much less destroy your joys. To rejoice with trembling, makes the most steady joy.  
Secondly, The praises of these Elders were explicit and vocal. They worshipped, saying, we give thee thanks, etc. Loud speaking-mercies are ill answered with silent, or whispering praises. Most of the solemn Thanksgivings, recorded in Scripture are composed in Songs. We often read 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 thank thee. Heart-praise is best, but tongue-praise is necessary; Internal worship pleases God most, but external worship honours God most. For by this only God is known▪ in the world, and his glory shines forth. Outward worship is God's name. Hence God is said to put his name in the Temple, because he was there publicly worshipped. It is as dangerous to conceal the praise of God, as to conceal our own sins. My son (saith Joshua to Achan) 
Josh 7. 19  give I pray thee glory to God, and make confession unto him, (he means not a confession between God and his own soul in secret, therefore he adds) and tell me now what thou hast done, hid 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 hid it. Why should not we speak out audibly, when God works out so visibly. When God doth us good in the sight of all, shall not we speak 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 hear all ye that fear God, and I will declare what he hath done for my soul, 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 hear, all ye that fear 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 do not well, this is 
2 Kin. 7. 9  a day of good tidings, and you hold your peace. Some (I fear) hold their peace about any prosperities of our war, lest hereafter they should lose their peace, as having been observed to own the war. 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 speak. 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 sinful and dangerous to silence others, but it is more sinful and dangerous to silence ourselves, and suspend our own abilities from preaching or publishing with thankfulness our late temporal Salvations. We can never with confidence look for the mercies of God, either spiritual or corporal hereafter, if we wilfully hid them now. Such policy will yield us little protection in an evil day. David bottoms his hope of future deliverance upon his joyful publication of what was passed. I have not 
Psal. 40. 9, 10.  refrained my lips, O Lord thou knowest (He was not actively or politicly silent) I have not hid thy righteousness within my heart (it lay there, but it was not imprisoned or stifled there) I have declared thy faithfulness and thy salvation: I have not concealed thy loving kindness and thy truth from the great Congregation. Upon this he falls a praying (with a mighty spirit of believing, that he shall have preservations from future evils) Withhold not thou thy tender mercies from 
vers. 11.  me O Lord, let thy loving kindness and thy truth continually preserve me, for innumerable evils have compassed me about, etc. While we are praising God for his goodness already shown us, we have need to be praying against evils and enemies still encompassing us. And if any may be confident of preservation against evils, still encompaising them; they may, who thankfully publish the goodness of God already shown them; The Elders said, We give thee thanks, O Lord God Almighty, which art and waste and art to come. Which words lead us to  
A third Rule of Direction, from the practice of these Elders in our praising God, which is this. In the duty of thanksgiving for any mercy, we are to lift-up and magnify the name of God most, in those Attributes, which he himself hath most liftedup and magnified in bestowing the mercy. As in confessing sin we should chief weep over that Attribute which in committing that sin we have chief wronged. So in confession of mercies, we should cry up and glory over that Attribute chief, which God in giving the mercy hath chief honoured. Why do these Elders praise God, under those Notions of his Omnipotency and eternity? Surely, because God had made these Attributes (in those acts) most glorious. Though the mercy of God be the fountain, 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 hear that God is gracious and pitiful and compassionate; They could carry it (they think) by fine force against all these Attributes. But the report of his power and omnipotency makes the stoutest heart to tremble. The love, and goodness, and mercy of God are Attributes written in so spiritual a character, that nature can hardly read them, but the print of his power is so plain, that they are forced to acknowledge, This is the finger of God. The ruin of Babylon is prophesied and 
Revel. 18. 8.  described with this conclusion, For strong is the Lord God who judgeth her. Babylon thinks herself impregnable, and her mountains too strong, for all the batteries of earth or heaven: For she saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow. Therefore when God shall pull her down, and level all her Forts, the Attribute of his power shall be magnified, Strong is the Lord who judgeth her. When the Church prays for deliverance against potent enemies, she passionately stirs up the omnipotency of God, Awake, awake, put on strength, O arm 
Isa. 51. 9  of the Lord, awake as in the ancient days. Unless the love of God awake, and he  himself with mercy, 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, therefore in worshipping, let us say, We thank thee O Lord God Almighty.  
Here is yet another Attribute, in contemplation whereof these Elders praised the Lord, and so must we this day, namely his eternity: Which art and waste and is to come, is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Periphrasis of eternity. Time is the movable Image of Eternity. Eternity is a fixed instant, and time is a fluid instant. I am, is the proper name of eternity: Which is and was and is to come, is a name borrowed from the image of it, Time. He who is at once, and in one instant all the 
Exod. 3. 13, 14 Tradunt doctij. simi Haebraeorii, &c Verbum Ehejeh tria tempora complecti, present, praeteritum & futurum: eoque perfectam & omnibus numeris absolutam Dei stabilitatem 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 eternal. 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 Jews and Talmudists assure us, that this word Ehejeh contains those three times, present, past and to come; and is the very same in sense, with this in the Text, which art and waste 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 stability and perfection. It is very observable, that the same Title in which he revealed himself a deliverer to his Church, from literal Egypt, by the same he is magnified as the deliverer of his people from mystical Egypt. The Elders Which art and waste 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 through in all he hath done, and doth, and is to do? even this, He was and is, and is to come. Eternity triumphs over all; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hence the same word in Hebrew signifies, strength, victory and eternity. In the first of Samuel (Chap. 15. 29.) The Text reads, The strength of Israel will not lie nor repent, the Margin reads, the Eternity and victory of Israel will not lie nor repent. So the Vulgar Triumphator Israel, etc. Perpetual durance prevails over all. He that is eternal will certainly have the last word and the last blow. Then certainly, Conqueror is his Name, He must triumph over all.  
It relieves some men to think, that though they cannot carry a business at one time, yet they may at another. It is one of the grand principles of Jesuitical policy, Take time and you may do 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 do what he pleases. This is it which makes Zion rejoice and all the Elders who dwell in Zion give thanks, jesus Christ is and was and is to come. He is the true semper Idem, his goodness and love to his Church, his power and strength for his Church, the same for ever. He can never be surprised, 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 do much to day, and nothing to morrow, Fuimus Troes, we were brave men, Time was; now the case is altered. Man may be willing to do much to day, and nothing to morrow, Time was! Now his mind is altered. Men one day are very zealous, hot and high (as if they were all spirit) in the prosecution of a design, 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 zeal never cools, he can act over all his works of power and love again and again, a thousand times again, and will if his people stand in need of it. If Christ were not always the same, his Church could not be at all the same. Let us therefore under this notion rejoice in and praise the lord He was in our former mercies, He is in our present mercies, He is to come, ready yet to give (as emergencies call for them) future mercies. It had been sad with us this day, if we had a God to praise, of whom we could only say, He was England's deliverer, England's protector in 88, in 1605. He was the Lord of our Hosts in former battles. But in this we triumph, that we can say this day, the Lord is, he is our deliverer, our protector, the Lord of our Hosts and the God of our battles. And with what misgiving, if not bleeding hearts should we bless 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 battles 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 fare off, when trouble is near at hand. Is not this comfortable that our dangers can never come faster or sooner than our deliverer can come? His coming is so unfailable, that his name is, That art to come. He is what he was, and he will be what he is. Do not your hearts leap 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 pass 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.  reigned. Quest. But what meaneth this? Was Christ weak and without power before? Or did he now first of all begin to reign? All power was committed into his hand; he was made both Lord and King, did he divest himself, delegate his power unto others? Or did they despoil him of it? Did he ever resign his kingdom, 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 appears not in it, He had horns coming out of his hand (saith the Prophet) and there 
Habak. 3. 4.  was the hiding of his power. His people do not always see, nor enemies feel, what he can do. None can cut the lock where the strength of our Samson lies. When he seems weak as other men, or weaker than other men, so that man prevails, 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 bosom. Hence the Church prays, Pluck thy hand out of thy bosom. His power is hidden in his will. And as his Saints are said to lack or be without that grace, which through negligence 
2 Pet. 1 9  they do not use; so Christ is said to be without that power, which through providence he doth not use. And therefore this phrase of Taking his great power, imports no more, 
Accipere potestatem est excrere potestatem Deus conni●ēdo 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 sleep. To which sense those cries of his people, Awake Lord, why sleepest thou (often used in Scripture) do refer.  
And for the reign 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 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 always the privilege of Sons, but not always the glory of Sons. So Christ is always King, but it doth not always appear how glorious a King he is, or what he shall be. Christ hath power, Kingdom, 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 Psalm) but clouds and 
Psal. 97. 1●.  darkness are round about him. When he breaks through these Clouds and scatters this Darkness, When not only judgement and righteousness (which ever are) but Majesty and glory (which ever do not) appear the habitation of his Throne, then in the sense of the Text Christ reigneth. He reigns rounded with Clouds, when his enemies are upon his Throne; But he shall reign as encompassed and clothed with light making all his enemies his Footstool. Christ will recover nations and new Kingdoms out of the hand of Satan, from Paganish and Turkish Tyranny. He will make such changes and alterations not only in Antichristian but in Kingdoms truly called Christian, That even these shall be, as if they had not been Christ's, till then. He will make the place of his feet so glorious in all Kingdoms, as if 
Isa. 60. 13.  he had had no Kingdom, till then. That which was glorious shall have no glory in this respect, by reason of the glory which shall excel. This is the reign of Christ, the beginnings whereof these Elders celebrate. We give the thanks O Lord etc. Because thou hast taken to thee thy great power and hast reigned. Hence Observe,  
Doct. 1 First, That Power is Christ's 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 Plenipotentiarius, The proprietary of power and the distributer of power. Much of his power he deposits in the hands of Men, and some of his power is usurped 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 Crown from all sacrilegious Antichristian usurpations And they who have power by due commission from Christ, had need consider what they do 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 do what I will with mine own? said that Master in the Parable (Math. 20. 15.) yes that thou mayest, good reason too. And by the same reason, no man may do what he will with power, for it is not his own. If a man's tongue were his own (as they bragged, Psal. 124.) he might speak what he list, without control: But because his tongue is not his own, therefore he must give an account of every idle word. So, if a man's power 
Mat. 12. 36.  were his own, he might do with it what he list, but because it is not his own, but Christ's, therefore he must give an account to Christ of every unjust act or administration of that power. Power is a Talon, they sinne who hid it in a Napkin, and will not use it for Christ: What then do they who use it against Christ, And oppose heaven by that which originally comes from heaven? He that acts a mere 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 at last tread under his feet as mire in the streets, and break 
Psal. 2.  them to pieces as a Potter's vessel with the iron rod of his angered power. Be wise now therefore O ye Kings, be instructed ye that are judges of the Earth. Serve the Lord (in all your power) with fear.  
Doct. 2 Secondly, observe, The power of Christ is a great power. Thou hast taken to thee thy great power. His power is great (extensiuè) being over All, All places, All persons, at all times. And his power is great (Intensiuè) being over all in all degrees, This positive is superlative, Christ's great power is the greatest power.  
Then Christ can do great things, yea he can do 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 armed with great power. The Lord in a holy scorn baffled the great mountain of old Babel before great Zerubbabel, with, 
Zech. 4. 8.  Who art thou O great Mountain, etc. yet, than the promise was, Not by might nor by power, but by my Spirit, saith the 
ver. 7.  Lord of Hosts. And shall not the Elders in a like scorn baffle the great mountains of new Babel, and say, Who art thou O great Babylon, O Babylon the great before jesus Christ, 
Revel. 17. 5.  taking to himself his great power and reigning, thou shalt surely fall.  
Again, if Christ's be a great power, then let ours be a great faith. How unsuitable is it that when we have a God who can easily do great things, we should be a people that can hardly believe small things? How doth it misbecome, that Christ should be invested with great power, and Christians should give cause to be rebuked with, O ye 
Mat. 8. 26.  of little faith.  
Doct. 3 Thirdly, from these words observe in brief; That, Sometime Christ seems to put his power out of his own hand. Thou hast taken to thee thy great power. Christ calls it in: surely then it was abroad. Christ goes (in the opinion of the world) for weak when his Church is weak, 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 do with it, to see, what work they will make with it. Men know not what they would be, nor what they would do, till they have opportunity. Much wickedness lies hid in the heart, till there be strength in the hand to draw it forth. Little did Hazael think that so much cruelty lodged in his breast, till he had a throne to act upon. Nature vexed and Nature armed discovers itself. 
2 King. 8. 13.  And because Christ will have the thoughts of men's hearts discerned and their spirits turned outwards, therefore he lets men rule and carry it in the world, while himself, 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 own promise and the Church's profit call him to it. The appearing weakness of Christ is voluntary and elected; He is weak only upon consultation and design; and therefore upon consultation and design, at his own will and election, he can be strong again. Men sometime are put to fear those, whom they trust with their power. They trust out more power in the hands of others, than they see is well-used, and yet they know not how to recall, or take it bacl into their own hands. Christ can recall all his Commissions, and take to himself his great power, without ask any man's leave, or fearing any man's displeasure: He can recrewed his (as the world accounts them) broken Troops and scattered Armies, without the counsel or contributions of any creature.  
Doct. 5 Observe fifthly. As soon as ever Christ takes his power he reigns presently, Thou hast taken to thee thy great power and hast reigned. This was the very beginning and commencement of Christ's kingdom, in the glory of it, and yet it is spoken of, as if he had fully accomplished it. If he will work none can let him. Man may quickly overween 
Isa 43. 23. 1 Kin. 20. 11.  his own power, but Christ cannot. Let not him that girdeth on his harness, boast himself as he that putteth it off, saith Ahab to Benhadad. But as soon as Christ gins to gird on his harness, 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.  war. He may sing victoria before the battle, If he doth but whet his glittering sword (whetting is but preparatory to smiting) and his hand take hold on judgement, he will render vengeance 
1 Sam. 3. 12.  to his enemies, and will reward them that hate him. When he gins he will also make an end, whether in wrath upon his adversaries, or in loving kindness to his people. Thou hast reigned. I have but touched 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 & thankfulness, 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 thanks.  all the Saints when Christ appears resuming his power and setting up his kingdom. It is well for all the world that Christ reigns. How soon would the frame of every kingdom dissolve or be out of course, if he did not bear up their pillars, and overrule all their rulers. Men could not live by men, if the world were left merely to the power of man. Hence the Psalmist calls all to rejoice in Christ the King. The Lord reigneth, let the earth rejoice, let the multitude of 
Psal. 97. 1.  Isles (many and great Isles) be glad thereof, yet the Saints who have an interest in Christ above others are glad of the reign of Christ above others, he is a King over others, but he is a King for them, therefore it follows, v. 8th, Zion heard thereof and was glad. The rest are called to rejoice, but Zion doth rejoice; her ear affects her heart. Zion heard thereof 
Isa. 52. 7.  and was glad. This is news enough to be told in Zion; how beautiful are his feet that brings this good tidings, that saith unto Zion thy God reigneth. In this one report, all her mercies are reported at once. And she reads the history of all her hopes, in her first experiencies of that ancient prophecy.  
Q. But what matter of joy or thankfulness is it for Saints, that Christ reigneth?  
A. We use to say, A friend at Court is better than a penny 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 counsel him, he is the Counsellor, and fears none who counsel against him, for there is no counsel against the Lord. It hath been said, That Commonwealths should then be happy, when either Philosophers were Kings, or Kings were Philosophers. How happy then must Zion be in her King, who is not only a lover of wisdom, but wisdom.  
Secondly he is a just King. The true Melchizedec, King of justice. When Christ takes his great power and reigns, we know power is then in a good hand, and the Crown upon a righteous head. Christ never did, nor ever will do wrong to any, (no not to the devil) 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 complain of rigour or injustice. He will indeed punish all wicked men, but he will not oppress or injure any one. Now if his power shall never wrong his enemies; what right and relief may not his own people expect from him? no gifts can blind his eyes from giving judgement, nor any greatness stop his hand from executing it; No sons of Zerviah are to hard for him, 
2 Sam. 3. 39  he will reward the doer of evil according to his wickedness. Tribulation and anguish upon every soul of man that doth evil, but 
Rom. 2. 9, 10.  glory, honour and peace to every man that worketh good.  
Thirdly, he is meek and lowly; so the Prophet presents him as the object of Zions joy, in the days of his humiliation, 
Zach. 9 9  When he came riding upon an Ass, and upon a colt the foal of an Ass. And so we may present him to Zion still in all the times of his exaltation, reigning upon his throne, or riding upon the chariot of his greatest glory. He keeps no severe distance from his people, nor deterrs them from suing to him by a clouded, angry brow; smiles and sweetness sits upon his face; he is (Deliciae Sanctorum) the delight of Saints, and tenderness itself to all his people.  
Fourthly, he is a peaceable Prince, and more than that the very Prince of Peace. He is not only disposed for Peace, but he hath peace at his dispose. Kings of the earth command war; 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 war will obey him. If he will give quietness, who then can make trouble, whether 
joh. 34. 29.  it be for a Nation or for a man only.  
Time would fail me to instance further, in those divine heart-reioycing Characters of Zions King. That which completes and eternizes our joy in Christ as King, is, that he is King eternal, who only hath immortality. It clouds our 
1 Tim. 1. 17.  light and kills the spirit of our joy, even while we enjoy excellent Princes, to remember they must die. For when that snow melts from the heads of such Aged Princes (as it was said of our late famous Queen Elizabeth, from the fear 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 Zion there is no succession of Princes, Christ is perpetual Dictator there. To have a better than he, or to lose him are equally impossible. We cannot mend ourselves by any change, nor have we any ground to fear a change.  
And that which sets the crown upon all our comforts yet faster, is, that as his person is immortal, so also is his love towards his people; his love is free, he hath no designs upon any in loving them. His love is without respect of persons, he makes all his Subject's Favourites. His love is everlasting, none can out us of his favour. We know that a false whisper into a Prince's ear, hath blasted all a man's hopes, and withered all the Interests he had in him before. But no Ziba can accuse us out of the affection of our Heavenly King.  
Then rejoice greatly O Daughter of Zion, Shout O 
Zach. 9 9  Daughter of jerusalem, Behold thy King. That which 
1 King. 10. 9  the Queen of Sheba said of Solomon as the shadow is fully accomplished in Christ, who is greater than Solomon. Because the Lord loved Israel, therefore made he thee King to do judgement and justice. The thrones of some Princes have 
Hos. 13. 11.  been founded in the wrath of God against a people. I gave 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 thankfulness? is Christ King now; or hath he taken to him his great power and reigned?  
Answ. I believe we have: I believe we may see he hath. 'Tis true the acts and glory of this Kingdom 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 special privilege of him, that walks uprightly and shuts his eyes from seeing evil, Thine eyes shall see the King in his beauty. The 
Isa: 33. 15. 17.  proper beauty and Majesty of Christ's kingdom is spiritual. When Christ came in the flesh and conversed among the Jews every day, they knew him not, neither do they believe on him to this day. As therefore Christ's appearance to save his Church, was humility in a mystery, such as none of the Princes of this world knew; For (as the Apostle argues) 
1 Cor: 2. 7. 8.  had they known it, they would not have crucified the Lord of glory. So the appearance of Christ to govern his Church, is Majesty in a mystery, 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 glory. Antichrist hath usurped the great power of Christ, and hath reigned many hundred years, yet how many Nations, and in every Nation how many persons will not believe it to this day? His kingdom is tottering and falling and ending, and yet many contend, that it is not yet begun. The reign of Antichrist is a mystery too. Neither the reign of Christ, nor Antichrist is visible to all. The reason why so many see not Antichrist on his throne, is, because they are so near him. And the reason why so many see not Christ on his throne, is, because they are so fare from him. They who are near Antichrist cannot see him, and they only can see Christ, who are near unto him. A great part of the day of Christ's reign shall neither be clear nor dark, but at evening time it shall be light. 
Zach. 14 6. 7.  He will at last cast out such rays of glory in the administrations of his Kingdom, as every eye shall either see it or be dazzled with it.  
And for the present, if we consult the things which we either hear or see, if we leave ancient prophecies, and peruse but the history of these latter years. What can we conclude less, than the Initials of Christ's Kingdom, or at least the Prognostics of his Reign. When john 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 look for another? 
john 10. 24▪ 25.  Christ answers from his actions, go and show John the things which ye do hear and see; the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them. At another time when the Jews came round about him, and said unto him; how long dost thou make us to doubt? If thou be the Christ tell us plainly. jesus answered, I told you, but ye believed not, the works which I do in my Father's name, they bear witness of me. We may thus answer all Querists about the reign of Christ, consider of the things which ye hear and see. The spiritually blind begin to have their eyes unscaled and receive their sight, many lamed in prisons walk abroad at liberty, many who were deaf at the voice of truth, now hear it: some who were civilly dead under oppressions and persecutions are raised up, and thousands of poor souls have the Gospel preached unto them. Proud ones are abased, they are scattered in the imaginations of their own hearts; mighty ones are put from their seats, and they of low degree are exalted▪ Errors are discountenanced, truth is enquired after, ceremonies and superstitions are cast out, monuments of Popery and Paganism are cast down; the beauty of Idols is stained, and the cover of the graven images are defiled. May we not argue from all these, for this enthronization of Christ, as they did foe his incarnation, joh. 7. 31. When Christ cometh will he do more miracles (marvels I am sure they are) than these which now are done? I believe he will do more and greater marvels than these, but do ye not think these worthy the Annals of Christ's reign? 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 Victory memorised this day become the history of Christ's reign? 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 etc. car: Oxon  rhymes, as burnt down into the socket, yea as quite extinct: And so extinct that he was prophesied or prayed incapable of ever being lighted up again, for the direction either of Seamen or soldiers in the North. I cannot but conceive that Christ hath by more than ordinary Providence brought oil again to that lamp, and caused him to shine brighter (out of those obscurities) then ever he did before, even to rebuke the madness of those wild-headed Prophets, or to make those Diviners yet more mad.  
And because they triumphed, that they had beaten all enemies out of the field, but prayer, and no prayer was left to oppose them (for the Litany was almost every where on their side) but the prayers (as they call them) of addle heads and sick brains. Therefore 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 madness and distractions) of a mad distracted people. And do not those successes look like the successes of Christ's kingdom, which are given in to the prayer of faith, put up in the Name of Christ?  
For the close of this point, let me bespeak you as the Lord doth the Jews by the Prophet Micah, O my people 
Micha. 6. 5.  remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him from Sittim unto Gilgal, that ye may know the righteousness 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, until this hour, Remember how the counsels of all Balaks, with the answers of all balam's against thee, have been blasted, and their joint attempts defeated, Remember well (which we are this day remembering) what hath been done from Yorkshire to Pembrokeshire (of such extent is the stage of this days mercies) That ye 
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 righteousness of the Lord, and see prints of the reign of Christ. Lactantius speaking of the reign of Christ in another notion, than any thoughts of mine can yet take in (for he maintains his personal coming) tells us that before Christ comes, he shall give this sign. Suddenly a Sword (saith he) shall fall from heaven, whereby the righteous may know that the Captain of the holy Militia is about to descend. As I assert not his opinion about the personal reign of Christ, so neither can I agree to his sign, (if that be his meaning) the visible falling of a material 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 war begun and carried on by extraordinary providences, fare beyond the thoughts and designs of men, we may more than probably conclude, that Christ is come to be Captain of that Militia, that he hath taken to him his great power and reigneth.  
Object. But if Christ be upon his throne, why are not 
Revel. 18. 7.  all his enemies under his footstool? If Christ be a King, why doth Babylon sit still as a Queen?  
Answ. Babylon's ruin is gradual; 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 own thoughts, saying, I shall see no sorrow, than her plagues and pangs shall come upon her, as pain upon a woman with child, and she shall not escape.  
Again, 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 strokes of the axe, at the last falls at one blow: or as a strong City which hath been many months, some years (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 have been laid to her root a long time; long siege hath been laid, many batteries made against her walls and gates. She must fall at length by one stroke, 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 reigns, Antichrist will play Rex in the world; and like a wild beast rage, and do mischief after he is in the toils, and hath received his death's wound. Christ's is a gradually rising, ascending, and growing Kingdom, Antichrists is a gradually falling descending and declining Kingdom. Antichrist will have some show of a Kingdom, until Christ hath a full and complete kingdom. That it was the beginnings and first appearances of Christ in his great power and reign, which caused the Elders to break forth into these grateful Acclamations, appears in the words immediately following, And the Nations were angry (he doth not say they were all presently subdued) they fret and fume and vex to see the beginnings and some increases of the Kingdom of Christ. This anger quickly breaks out into opposition; so some understand the last words of the 19th verse; And there were lightnings and voices and thunderings, and an Earth quake, and great hail. As if the anger of these Nations, did administer them Arms, to trouble the whole world and mingle heaven and earth together, rather than Antichrists kingdom should go down. All troubles were not ended, all enemies were not quelled 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 reigning, call his people to this duty of thanksgiving. As soon as Christ gins to work for us we should begin to praise him. We cannot bless God too soon, 'tis seldom but we bless him too late: the very dawnings of deliverance should awaken us to Thankfulness. 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 than we should begin to be thankful. For,  
First the love and care and faithfulness of Christ to and for his Church, are stamped upon every such act. Little deliverances are full of love., and the love of Christ in the least, is better than 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 thankfulness 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 dark cloud which 
1 Kings. 18 44.  the servant of Eliah saw, only as big as a man's hand, we may thence conclude, that it will shortly irradiate the whole Heavens, and that it will never cease increasing till it come 
Isa. 30. 2●.  to a perfect day; till (as it is prophesied) the light of the moon be as the light of the sun and the light of the sun sevenfold as the light of seven days. If we see Christ lay but one stone in the foundation of a work, we may rest confident of the top-stone. 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 will not be mocked, 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 war against another King, who sits down and consulteth whether he 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 practice 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 wait for thanks, 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 jews rejoiced 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 straits, and have great troubles upon them. Is all that we have received nothing, except we receive all? yea, what though God in our days should do no more? is not what he hath done worth our thanks? 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 news at the Church door, 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 injuriam vocat finem voluptatis, stultus qui nullum fructum esse putat nisi honorum praesentium. Sen. ad Polyb. c. 29.  A heathen will teach better practical divinity, then to repent of thanks 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 own interests are quite left out: Here is no mention of their own safety, and settlement, of their own peace, or prosperity, of their victories over or revenges upon their enemies; Their hearts run out upon the advancement of Christ's honour, the thing which pleases and takes most upon their spirits, is, that Christ took to him his great power and reigned. 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 glory, then that themselves have safety. As it is with the Saints in their public sorrows, they can easily bear their own losses, but when Christ loses, they cannot bear it. When Israel was in fight with the Philistines, Old Eli sat upon a seat by the ways side watching, for his heart trembled for the Ark 
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 sons also Hophni and Phinehas, are dead, and the ark of God is taken. At the 
ver. 17, 18.  fall of that word (saith the Text) when he made mention of the ark of God, Eli fell backward, etc. 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.  rend his , and fell to the earth upon his face before the Ark of the Lord, and said, alas, Lord God, wherefore hast thou brought this people at all over Jordan, to deliver us into the hand of the Amorites to destroy us, etc. But was it only the death of thirty six men, or the dishonour fallen upon his Army, or the fear of cutting off the name of Israel, (as he speaks a little after) which fetched these complaints from valiant joshua? No, there was more than all these: And that breaks forth in the last words of his prayer, (v. 9) And what wilt thou do unto thy great name? As if he had said, we came not over jordane to make our own 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 ruin. But Lord these Amorites will blaspheme and darken thine honour through our destruction. Therefore what wilt thou do to thy great Name.  
Now as in all the overthrows, the heart of a godly man trembles most for the Ark of God: and mourns most, fearing reproach should be cast upon the name of God: So in all victories his heart triumphs most for the Ark of God, and he gives thanks chief for joy, that honour is brought to the name of God. The righteous shall rejoice when he seethe 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 poured like water in the streets, so that the righteous may go over shoes in it, if he will: or only thus, he shall have comfort (in those hot Countries washing of the feet was for the refreshment of the weary, to which custom the holy Ghost seems here to allude) he (I say) shall have comfort and refreshing by the death of wicked men, as weary travellers have by washing their feet. Yet not barely in their death, or in the vengeance that falls upon them (these are objects too low, and very unsuitable 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 recompense them, & God is looked on (by the same carnal 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 drunk with the blood 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 confess we were mistaken, we see our confutation written in blood of these men, or the blood of these wicked men speaks aloud (as the blood of righteous Abel did to God for judgement) that God is a righteous judge. Now this is the thing which caused the righteous to rejoice in the vengeance, namely to see God repaired in honour, and set right in the opinion of men.  
The reason of all is: First, because the Saints make 
First reason.  Christ's honour the end of all their undertake. Whether they eat or drink, whether they consult or act, whether they make war or peace, whether they fight or treat 
1 Cor. 10. 31.  or whatsoever they do, they do all to the glory of God; and 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 rejoice in their own weakness, so Christ may have power, they can triumph in their own slavery, so Christ may reign. But they cannot rejoice in their own power or liberty without the cross of Christ, whereby they are saved, and in the crown of Christ, whereby they are ruled.  
Secondly, they know that their own interests are 
Second reason.  wrapped up in Christ's; and if he gain, they cannot lose. God hath inseparably espoused his own glory with his people's good. As Christ died not for himself, so neither doth he reign for himself. Whatsoever he doth as Mediator, he doth for his Church. Hence they can look upon the power of Christ, as their power, or power for them, and they look upon the kingdom of Christ, as their kingdom, or as a kingdom set up for them, Because I live (saith Christ to believers) ye shall live also, and therein he saith (in effect) to believers, because I reign, 
〈◊〉. 14. ●.  ye shall reign also. While Christ is full, his people shall not want, and while Christ hath power, his people shall not fall. As than they would not, so they need not look further than 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 chief to rejoice and give thanks this day. Say not, we give thee thanks o 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 ourselves while we give thanks unto God. It was a great charge upon the people of the Jews, that they fasted to, or for themselves. When ye fasted and mourned in the fifth and seventh 
Zach. 7. 5.  month, even those seventy years, did ye 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 unbecoming to feast to ourselves, as to fast to ourselves. This were to give thanks like a Roman, not like a Christian State. Heathens triumphed and gave thanks to their gods for victories, because their enemies were conquered, because their peace and safety were insured, because their honour was increased and their Empire enlarged. But Christians must give thanks for victories, because the power of Christ is magnified, and his kingdom in a way of exaltation over All. It is observable that the four and twenty Elders worshipping God (in the fourth of the Revelation) cast their Crowns before the throne saying, Thou art worthy, O Lord, to receive glory 
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 refresh; but as if it had not been worth the while to reflect upon themselves, or any concernment of theirs in the world, as if God had made a world only for himself to dwell in; They bless 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 spiritualness of this great duty. When we can so praise God for blessings received as if not we, but he himself had received them. It is the very heaven of heavenly mindedness, when we can rejoice that all things are done for the pleasure of God. Armies are created of God, war is created of God, victory is created of God, as much and as truly as ever the world was created of God. Say therefore (ye who have the honour of our civil Eldership, and all who are here assembled to join in this great duty) say, Thou art worthy O Lord, to receive glory and honour, and power, for thou hast created all these things, and for thy pleasure they are and were created. For thy pleasure our Armies are and were raised; for thy pleasure our war is, and hath been continued; for thy pleasure our enemies are and have been opposed; for thy pleasure this victory 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 abundantly answer that Objection, which some seemingly-compassionate spirits raise against this duty. What! give thanks when men are slain? What! Rejoice when so many, of our own blood and Nation, lie weltering in their blood? Is not this not only not Christian, but inhuman? Let such objectors know, we are (I am sure we ought to be, and we are now taught to be) so fare from rejoicing, because men (though our enemies) are slain and their blood spilt, that we do not rejoice, because we ourselves are safe and our blood not spilt. We are not giving thanks, because men are ruined, but because Christ reigns; 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 carcases of the slain, it well becomes an Elder, all the Elders to rejoice and give thanks.  
I shall now only leave some few brief 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 thanks with our lips, but it is best to give thanks with our lives. Thanks acted is better than thanks said. Let this mercy make you holy. They get little good by victories, who are not better by victories.  
Secondly, let this experience work hope. Hope is the most natural and proper effect of experience. Your work 
Rom. 5. 4.  is not all done, nor your dangers all blown over, get confidence of future successes, from past successes. A daring Goliath should be looked upon as vanquished, when we can remember a vanquished Lion and a Bear. Argue down all unbelief, as the Apostle doth, God who hath delivered us from so great a death, and doth deliver: in him we 
2 Cor. 1. 20.  trust that he will yet deliver us, Let there never be found in any History 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 Psalm 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 stressed 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 ask. And when God is giving, it is seasonable to ask more. The Jews in Babylon had great things done for them, so great, that they thought themselves in a dream, and the news too good to be true: so great, that yet it overcame their unbelief, and their mouths 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 things for us, whereof 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; Turn again our captivity, O Lord, as the rivers in the South. The providence of God hath now made an immediate succession from your Thanksgiving-day, to your Fastingday; some have thought them too fare distant in nature, to be so near in time; but I believe 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 activity of endeavours. When we see God working, shall we stand still? Should we not work harder than before? When God goes forward, shall we go backward? Should we not move faster than before? In the journey from Egypt to Canaan through the wilderness, the Israelites were bound to follow the motions or stations of the cloud, when that went forward, they were to go forward, and when that stood still, they stood still. Divine providence is a leading Cloud to this day; it is ill to outrun providence, and it is as bade not to follow it. Let not successes flat upon your hands. It is better to use a victory, then to get it.  
Lastly, seeing ye have given thanks to Christ for help against your enemies, be ye a help to all the friends of Christ; Christ hath made your hearts glad, let it be your study (it will be your honour) to glad the hearts of those who love Christ. Christ himself needs no favour from you, but some who are near to him may; He will take it very kindly, if some of your debts to him, may be paid over into their bosoms. Old Barzillai modestly refused the royal 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 go over with my Lord the King, and do to him what shall seem good unto thee: Should ye, as Kings offer to the King, our Lord Jesus Christ, the greatest bounties imaginable, he must refuse them, because his fullness sets him above the use of them: Or if he were hungry, he would not tell it you, for the world is his, and 
Psal. 50. 12.  the fullness thereof. But he hath many Chimhams, Beloved sons and dear children, take them and their condition into your counsels, and do to them as shall seem good unto you. And all that you do for them, Christ will take upon his own account, and as done unto himself. Yea in their enjoyment of their due privileges, Christ reigns, and 
Rev. 11. 15.  the kingdom becomes the kingdom of the Lord, and of his Christ's, Then a Kingdom is Christ's, 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 compass is the highest and noblest design of any council upon the earth, and I believe hath hitherto been, I am sure it ought to be the utmost aim of all your counsels; especially considering how solemnly you have witnessed your own and the Nations engagement unto Christ. How sad would it be, (so sad that the remotest suspicion of it is more then enough to make any heart sad) how sad would it be, if Christ should ever have the occasion offered to expostulate with the great Council of England, Thus, Your days of Thanksgiving to me for victories, testify that I have subdued your enemies by my power, and shall not your authority protect my friends? your thanksgivings to me for victories, testify that I have asserted your civil liberties, through the blood of your opposers, and will not ye assert their spiritual liberties, purchased by my blood? Your Thanksgivings to me for victories, testify, that I have suffered no man to do you wrong, but have even reproved a King (And O that such reproof may be as a precious ointment, which might not break, but heal both his head and heart) for your sakes, and will ye suffer any to do my servants wrong, will ye not reprove either high or low for their sakes? Or shall I go on to gain the kingdom into a quiet habitation for you, and shall any who are truly mine and faithfully yours, have ground to complain in mine ears, that they cannot find a place in it, freely to set their feet, and rest their heads? Honourable and Beloved, I know your goodness will bear it, if I thus freely represent (what cannot be hid) that such fears are scattered. And I doubt not but your great wisdom and tenderness (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 hear without infinite reason for it) but also the complaints of any of his people, which sometime you may possible hear (yet vouchsafe to weigh them) upon lighter reason. In this sense, to be weak with them that are weak, is, (I humbly conceive) as suitable to a Parliamentary spirit, as it was to an Apostolical. The desire and prayer of all that fear God, is, that every one of you may show the same diligence, to the full assurance of this hope unto the end.  
FINIS.