THE SAINTS Thankfull Acclamation AT CHRISTS RESVMPTION OF HIS GREAT POWER AND THE Initials of his Kingdome.
Delivered in a Sermon at Weſtminſter, before the Honourable Houſe of Commons, upon the day of their ſolemne Thankſgiving unto God, for the great victory given our Armie, under the Command of the Noble Lord Fairfax, at Selby in Yorke-ſhire and to other the Parliaments Forces in Pembrock-ſhire, April 23d, 1644.
By Joſeph Caryl Preacher to the Honourable Society of Lincolnes-Inne.
LONDON, Printed by G. M. for Giles Calvert at the ſigne of the black-ſpread-Eagle neare the weſt end of Pauls, 1644.
IT is this day ordered by the Commons aſſembled in Parliament: That Mr Aſhe and Sr Peter Went-worth doe give thanks to Mr Pearne and Mr Caryll for the great paines they tooke in the ſermons they preached this day at St Margaret ▪ Weſtminſter at the intreaty of the Houſe, it being a day of Publicke 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.
I Appoint Giles Calvert to print my Sermon.
Errata. Pag. 4. marg read〈…〉〈 in non-Latin alphabet 〉p. 42. l. •8. dele the. p. 44. l 7. dele in.
MErcies are obligations to dutie; Every Deliverance writes us Debtor, and victorie 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 thankfull heart is a greater Favour, then any outward Favour for which we give thankes. When the hand of providence workes 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 beautifull, and adde lustre to the Iuſtice of it. Though God ſhould not goe forth with our Armies (as ſometimes he did not with the Armies of his people) but ſhould make them turne their back upon the enemie: though he ſhould make us a reproachPſal 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 deale falſely in his Covenant: Yea, wee ought to bleſſe his Name, and give him thankes, that he hath laid our bones, and powred our bloud into the Foundation of ſo honourable a worke. It is a ſinne and a ſhame not to honour Chriſt, when in his work, we are put to ſhame: How ſhamefull then would our ſinne be, if we ſhould not honour him, while he gives us honour, in carrying on his worke? There is nothing more undutifull 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 waies of God, and let God be lifted up, in all your hearts. Let your pietie be as zealous (in keeping dayes of praiſe and thankſgiving) to record bleſsings, as it hath bin (in keeping daies of Prayer and Faſting) to procure them. God could tell the ſraclites in the Booke 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 knowes ſtill, when, and what victories he gives; he knowes by whom, and over whomChap. 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 originall of his ſecret counſels, by the viſible hand and pen of providence, in the actions of theſe latter dayes. They that retaine the memorie of mercies, ſeldome looſe the fight of mercies: and God never breaks off (for evill) from doing them good, who ſpeake 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 Thankfulnes to Thankfulneſſe, till yours and our joyes be full. This filling up the Nation joy, is, and (Chriſt aſsisting) ſhall be the great deſire and earneſt prayer of
Ver. 16. And the foure and twenty Elders which ſate before God on their ſeates, fell upon their faces and worſhipped God,
17. Saying, we give thee thanks, O Lord God Almighty, which art, and wast, 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 booke, concerning the ſtate of the Church; whether, ſadly gro•ning under or gloriouſly triumphing over Antichristian Tyrannie. God hath ever (even in times2 of thickeſt errour and groſſeſt Apoſtaſie) reſerved a remnant to himſelf for the aſſerting of his Truth. Theſe are called (by way of excellency) his Witneſses. Theſe being ſmall in number; are expreſs'd by the ſmalleſt number, Two Witneſses; Theſe, being thus few, are yet enow, to give a compleat Teſtimonie, For in the mouth ofMat. 18. 16. two or three Witneſses every word may be eſtabliſhed.
The worke of theſe Witneſſes, in the nature of it, is very ſpirituall and divine, therefore called propheſying, I will give power to my two Witneſses, and they ſhall propheſie, v. 3.
The continuance of their worke, is very long: ſo long, That it is ſhorten'd in words by a figure, reducing a year to a day, A Thouſand two hundred and threeſcore daies. Propheticall daies, every yeare being as ſhort in words, as a day, and every day as long in ſence as a yeare. AEzek. 4. 6. day for a yeare: So Ezekiel was taught to count; and ſo are we.
The outward condition wherin they propheſied was ſuch as might have cauſed them to reckon every day a yeare: and yet the inward comfort and aſſiſtance was ſuch, as might make them reckon every yeare, but as a day. To be cloathed in ſack-cloth is to be cloathed with ſorrow, to be wrapt about with affliction. The habit of theſe Witneſſes was an Embleme of actuall mourning, They propheſied cloathed in ſack-cloth, v. 3.
And as ſorrow attended them all the time of their witneſſing, ſo death attends the accompliſhment of it. And when they ſhall have finiſhed their Teſtimonie, the beaſt that aſcendeth out of the bottomeleſse pit, ſhall make warre againſt them and evercome them and kill them, v. 7.
As we have learned the length of their daies from Ezekiels Kalender, ſo we may learne the kind of their3 death from Ezekiels viſion: his dry bones (Chap. 37.) can ſpeake (as well as heare, v. 4.) and tell you that to die, is ſometimes to be in great diſtreſſe, in captivity, and under the power of mercileſſe men. This is to die daily, to be in deaths often. As to live in ſinne, ſo to live in ſorrow, is to be dead while we live. Yet this death cannot ſwallow up theſe dead, but ſhall it ſelf be ſwallow'd up in victory. The grave had no victory at all over them, and death had but a ſhort one. The people ſhall not ſuffer their dead bodies to be put in graves, v. 9. And after three daies and a halfe, the ſpirit of life from God entred into them, and they ſtood upon their feet, v. 11, Chriſt aroſe the third day. His witneſſes ariſe after three dayes and a halfe; All the ſervants of Chriſt ſhall enter into their Maſters joy, and theſe eminent ones are admitted (in the letter) within halfe a degree of their Maſters priviledge. As in Scripture language, imminent dangers are a death, ſo eminent deliverances are a reſurrection. What ſhall the receiving of them be, but life from the dead? Rom. 11. 15.
And becauſe the juſtice and goodneſſe of God will not be ſatisfied with the bare reparation of his oppreſſed ſervants, for their wrongs, and a putting of them in ſtatu quo; But he will give them an addition of double honour, in every land where they have been put to ſhame. Therefore theſe witneſſes ſhall not only ariſe, but they ſhall aſcend: Chriſt will make them what they were, and more; They aſcended up to Heaven in a cloud, and their enemies beheld them, v. 12. Great changes, produce great effects, The bleſſing of God upon his people, portends a curſe to his enemies. That act of mercy which raiſeth Sion, ruines Babylon: Every advancement of the truth is the downfall of error. No ſooner doe theſe witneſſes aſcend, But the ſame houre there was a great earthquake, and the tenth part of the City fell, v. 13.
4And ſo great is the fall thereof, that preſently the ſeventh Angell ſounds; This ſound produces (a ſecond effect) great voices, v. 15. And there were great voices in Heaven, ſaying, &c. Theſe voices have a double ſound in them; Firſt, The ſound of faith and holy confidence in God. Secondly, The voice of joy and thankfulneſſe unto God. The voice of faith is ſo confident, as if it ſpake from the dictates of ſenſe, and ſaw yea enjoyed all (in theſe beginnings) as already done. The Kingdomes of this world are become the Kingdomes of our Lord and of his Christ, and he ſhall raigne for ever and ever, v. 15.
This heightn'd faith brings forth joy, as its immediate iſſue, joy is the fruit of faith. This joy brings forth praiſe to God, praiſe is the Reuben of joy, its firſt-borne, the beginningProv. 27. 16. of its ſtrength, the excellency of its dignity. Joy cannot be ſilent; it is the ointment in the Saints righthand, which bewrayeth it ſelfe, in perfuming the Name of God, in making his Name like an ointment powred out. The Saints were ſo full of holy joy that they could not keepe their ſeates, And the foure and twenty Elders, which ſate before God on their ſeates, fell upon their faces, and worſhipped God ſaying, We give thee thanks O Lord God Almighty, &c.
The ſtudies of the learned both Antient and Moderne have been very great, and their conceptions as various about the meaning of this prophecy. All that I ſhall ſay, is, That I beleeve the providence of God is now about to open and give the unerring interpretation of it. The actions of theſe times are now a making, and will ſhortly make a full expoſition of this Scripture. I am ſure the buſineſſe of this day, will be as a Comment upon that part of it, read unto you. For, though we ſhould not now hit the very nick of time (about that I will not ſtrive) which5 the Spirit of God aimes at in this ſolemne Hallelujah of theſe Elders: Yet this duty becomes the Elders at all or any of thoſe times, wherein they behold the Lord God Almighty, taking to himſelfe his great power and raigning.
The generall ſubject of theſe words is the praiſe of God, about which they hold out foure things diſtinctlyDiviſion of the text. conſiderable.
Firſt, the perſons, who performe this duty of praiſe to God. 2ly, The manner in which they praiſe God. 3ly, The notions under which they praiſe God. 4ly, The grounds or reaſons for which they praiſe God.
1, The perſons are deſcribed in thoſe words. And the foure and twenty Elders which ſate upon their ſeates. This deſcription of the perſons hath three things obſervable. Firſt, the number of the perſons, Four and twenty. 2ly, Their State or Qualitie, they were Elders. 3ly, Their poſture or condition, They ſate upon ſeats before God.
2. In the manner of their praiſing God we may note two things. 1. Their praiſes were very humble and devout, They fell upon their faces and worſhipped. 2. Their praiſes were vocall and explicit, They ſpake out, Saying, we give thee thanks.
3. The Notions under which they praiſe God; are two, 1. His omnipotency, O Lord God Almighty. 2ly, His eternity, Which art and wast, and art to come.
4. The grounds or reaſons moving them to this duty of praiſing God are likewiſe two. Firſt, the aſſuming of his power; Thou hast taken to thee thy great power. 2ly, The ſetling of his kingdome, And haſt raigned.
And the four and twenty Elders. By theſe Elders we mayExplication of the text. underſtand all the faithfull people of God, eſpecially their chiefes and leaders, godly Magiſtrates and godly Miniſters going before, ſtirring them up, and directing them to magnifie6 the name of the Lord. Among the Saints ſome are Elders by Office, many in regard of Age, all in regard of that reall gravity and dignity, which ſpirituall wiſdom and〈…〉〈 in non-Latin alphabet 〉. Prov. 16. •1. holineſſe caſts upon them. Wiſdome and holineſſe are the gray-haires of young-men. The hoary head is a crowne of Glory when it is found in the way of righteouſneſse. And the wayes of righteouſneſſe are a crowne of glorie upon the greeneſt head.
Theſe Elders are numbred foure and twenty, either; firſt in alluſion to that diſtribution of the Levites, who attended the ſervice of God; or, of the people attending the ſervice of the King, each being caſt into twenty foure diviſions, 1 Chron. ch. 24. Chap. 25. Chap. 26. Chap. 27. From whence Mr Brightman concludes thus; Seeing therefore the wholeBright in Apoc. c. 4. v. 4. company of the children of Iſrael, were diſtinguiſhed into 24 orders, Theſe Elders which are both Priests and Kings, and doe ſtand in ſtead of all the faithfull that ſerve Chriſt, are worthily reckoned up in ſo many Orders and in the ſame number. Or, 2ly. (Which is alſo the apprehenſion of the ſame Author.) Theſe Elders are numbred foure and twenty, to ſhew the Amplitude of the Chriſtian Church above the Jewiſh, That, having but twelve Patriarches or Elders, this, foure and twenty; the doubling of the chiefe number, intimates a mighty encreaſe in the whole number.
Theſe ſate on their ſeats. To ſit notes ſometime the peacebleneſſe of our preſent condition and ſometime the honour of it. Sitting is a poſture both of reſt and of rule; the power of the Magiſtrate is expreſt by ſitting in the gate, and the peace of the people by ſitting every one under his vine, and under his figge-tree. Theſe ſate upon their ſeats before God, as being either firſt under the eye of his inſpection. Or, 2ly, Under the eye of his protection. But here, rather, this ſitting before God implies their addreſſe and readineſſe in the Congregation,7 for publike worſhip, which they act, as the nextBold. de Eccleſia ante legem. l. 1. c. 3. words import, by falling upon their faces. To fall upon the face is a worſhip-geſture, ſo frequent in the old Teſtament, that the Patriarches and Prophets were called Nephilim (from Naphal to fall downe) or cadentes, that is proſtrates or fallers, becauſe in the duties of worſhip, they uſed to proſtrate themſelves and fall upon their faces before〈…〉〈 in non-Latin alphabet 〉 God. Hence the Hebrews uſe the ſame word to ſignifie〈…〉〈 in non-Latin alphabet 〉Eſt more catellorum ad pedes domini totum ſeſe proſternere ſubjectionis gratia Zanch. worſhipping and bowing down the body. And the Greek word here uſed in the Text hath the ſame propriety in it, alluding in the letter to the nature and manner of little doggs, which out of feare creepe and crouch at the feet of their Maſters for favour and acceptance with them. So then, falling upon the face points out ſelf-abaſement, and humiliation in worſhip.
To worſhip God is to give him the honour due unto his name, that's the Scripture definition, Pſal. 29. 2. Give unto the Lord the honour due unto his name, then followes by way of explication, Worſhip the Lord in the beauty of holineſſe. Worſhip is the giving of God his due honour; honour is due to God by a double right: By the right of his Nature, as he hath a being; and by the right of his Will, as he hath given a command. It is equally dangerous to denie the former and to innovate the latter. God counts nothing worſhip, but honour due to his name: and no honour due to his name, but what his will cals for and appoints. All beſides or beyond theſe is a diſhonour to God, though we intend him a worſhip. Further, the worſhipDeum colend•violare. of God which is due honour, is of two ſorts. 1. Internall. 2. Externall, and either of theſe may be an act, either of prayer for the receiving of mercies or of praiſe for mercies received. The worſhip of the Text is praiſe, and that externall praiſe, They worſhipped, ſaying, we give thee thanks8 O Lord God Almighty. Bleſſings are the gifts of God to man, and thanks is the gift of man to God. Every good gift deſcends from God, and here is a good gift that aſcends to God. He that gives all is willing ſometimes to take, and he who enjoyes all is willing ſometimes to receive; God needs nothing, we are honour'd as much that God will receive our Thanks, as we are relieved in receiving his mercies. Thanks is mercies Eccho, We thank thee O Lord God.
The words thus farre opened yeeld many uſefull Inſtructions, I ſhall gather the ſumme of all into one Concluſion, and touch all particulars in applying it.
Doct. It is the dutie and hath been the practiſe of all the faithfull people of God, eſpecially of godly Magiſtrates and Miniſters, humbly to worſhip God in giving him thanks for the acts of his Almighty power and unchangeable goodneſſe.
The Pſalmiſt doubles this duty in the practiſe of thePſal. 77. 1. Saints, Vnto thee O Lord, doe we give thanks, doe we give thanks: we doe it, we doe it, as if none elſe did it but they, or as if they had done nothing elſe, Praiſe waiteth for thee O God in Sion. Why in Sion? Sion was the habitation of thePſal. •5. 1. Saints, there they dwelt or thither they came to worſhip God in the beauty of holineſſe. Praiſe waits there, becauſe the people of God wait there. The Hebrew ſaith, Praiſe is ſilent for thee O God in Sion. Not that praiſe is dumbe or tongue-tied in Sion, if it ſpeake any where it ſpeakes there. But praiſe is ſilent for God, if it ſpeakes of any, it ſpeaks of God, praiſe in Sion hath not a word for any creature in Heaven or Earth till God comes; Sions praiſe cannot ſpeak to any below God, and to God it cannot but ſpeake. Thankſgiving is the trade of Saints in Sion, there is the free-Mart of mercy, and there is the free receit of praiſe. Ther's buying without mony, and ther's giving without need. The9 Songs of Moſes and Miriam, of Deborah and Barak, of David and others in the holy Story, ſhew that the ſtreſſe of this heavenly worke, lies upon the Elders.
There are two grounds why it ſhould lie there. Firſt, the Elders are fitteſt to performe this duty. 2ly, The Elders have moſt cauſe to performe this duty.
Reaſon firſt.That they are fitteſt to doe it, appeares from three conſiderations. Firſt, They are fitteſt to doe a thing, whom it moſt becomes to doe it; The garment of praiſe ſits moſt comely upon the Saints. This reaſon is cleare in thePſal. 33. 1. Pſalme; Rejoyce in the Lord O ye righteous. Why they? For praiſe is comely for the upright. A godly man praiſing God, is the moſt comely and beautifull ſight in the world. Neither are there any in whom it is comely, but they; the garment of praiſe fits the righteous only. The praiſe of God is diſhonour'd in the mouthes of wicked men. The legs of the lame are not equall, ſo is a parable in the mouth ofProv. 26. 7. fooles, ſaith Solomon. A parable is a maſter-ſentence, a ſentence full of wiſdome and holineſſe, wherein the very ſpirits of Truth are ſo contracted that it ſubdues the underſtanding to it; ſuch a ſpeech as this (and ſuch are the due praiſes of God) how unevenly doe they goe, how haltingly doe they paſſe from the mouths of fooliſh, (ſcil. ) wicked men. They who are darkeneſſe never appeare ſo ugly as when they draw neare unto or deale about the light. How did the confeſſion of one ofLuk. 4. 34, 35. the moſt glorious Truths that ever was revealed, offend and grate the eares of Chriſt, when ſpoken by the father of lyes. A prophane man abuſes God, everytime he gives him thanks, at the beſt he doth but bungle and make uncomely worke of it. The beautifull garment of praiſe put upon ſuch, is as beauty upon a woman without diſcretion, a10 jewell of gold in a Swines ſnout, Prov. 11. 22.
A ſecond conſideration importing the fitneſſe of the Elders for this duty, is their ability for the duty. They are moſt able, yea they only are able to performe this duty. Without Christ we can doe nothing. Beaſts and ſtones can praiſe God (analogically) in a manner, Hypocrites and prophane men can praiſe God (formally) after their manner: Elders and Saints only can praiſe God (properly) after his manner. Praiſe is worſhip, and worſhip is the ſole worke of Saints: yea praiſe is the moſt ſpirituall part of worſhip, it is the ſpirit of worſhip, the higheſt and nobleſt act of worſhip; 'tis Heaven-worſhip, Heaven-worke, all the worke and worſhip that is reſerved for Heaven. It requires more then a ſtate of regeneration, even a ſtate of perfection; Grace is not ſufficient, it cals for the ſtrength of glory to praiſe the Lord. Here we can complaine over our wants, and blubber over our ſinnes, and ſufficiently cry over our troubles. But how ſhort and low-hearted are we (at beſt) in rejoycing over our mercies, in ſinging the loving kindneſſe, and crying up the glory of our God. God will be above our praiſes, when we are above, how much is he then above them, while we are below; And if the Lord be above the praiſes of the holieſt, who are below in the ſtate of grace; how infinitely is he above their praiſes, who are below in the ſtate of nature?
Thirdly, The Elders are fitteſt in reſpect of the Lords acceptation. Praiſe doth not pleaſe God, brought by every hand. The Sacrifice of the wicked is an abomination toProv. 15. •. the Lord; Prayer is ſacrifice, and ſo is praiſe; this is ſo abominable, that it is abomination when preſented by the wicked. From them (though never ſo curiouſly flouriſht in words) it is but like the offering of Swines fleſh, and theIſa. 66. 3.11 cutting off, of a doggs necke. Some great Princes have forbid all to draw their pictures in colours, or cut their ſtatues in ſtone, but ſome ſpeciall Artiſts of their own appointment; they would not accept this ſervice from any others. Grace only hath art enough to limbe out to the life, the excellencies of God; no creature can do God right, but others do him wrong. His Saints cannot reach him, yet they pleaſe him. Others doe not only come ſhort of, but blot the name of God, with the penſil of their moſt ſtudied praiſes. Theſe things laid together clear the firſt Reaſon, why praiſe is the Elders duty, they are fitteſt for this ſervice, it becomes them beſt, they are beſt enabled for it and accepted in it.
Againe, the Elders have moſt cauſe to praiſe the Lord. Second ReaſonFor firſt, their mercies are greater then the mercies of others. All creatures have cauſe to praiſe the Lord, for their being (Pſal. 148.) All men have cauſe to praiſe the Lord, for the excellencie of their being: The worſt of men have cauſe to praiſe God, that they are no worſe, and the moſt miſerable men on earth, becauſe they are not more miſerable, even arreſted with the miſeries of hell; yea ſome affirm that the moſt miſerable in hel, have reaſon to praiſe God, becauſe their hell is not more miſerable. All theſe have cauſe to bleſſe God, but the Saints have more, they have right-handed mercies, full-handed mercies, greater mercies and better mercies; both qualitie and quantitie commends them; they have choice mercies and a Benjamins meſſe. Now as where God ſows, there he looks to reap, ſo where he ſows much, he looks to reap much; and where he ſows moſt, he looks to reape moſt. None receive ſo much mercy as the Elders, and none bound to pay ſo much praiſe as they.
Secondly, the Elders have prayed and dealt with God12 moſt for the obtaining of publike mercies. They have often gone forth weeping (in daies of humiliation) bearing precious ſeed of prayer, and therefore they ſhall (as a priviledge) and they ought (as a duty) come againe with rejoycing bringing their ſheaves (of praiſe) with them. Pſal. 126. 6. They that ſow in teares ſhall reape in joy, (that's the promiſe of God) and they ought to rejoyce when they reape, that's the duty of man. The Elders falling upon their faces in praier, had wreſtled for & obtained theſe mercies, and now they fall upon their faces to praiſe the Lord for theſe mercies.
Further, the Elders have bin active in their ſeverall ſtations to ſerve the providence of God for the procuring of theſe mercies. Prayer makes them induſtrious; They pray as if God were to doe all, and they endeavour, as if themſelves were to doe all. They pray as knowing they can doe nothing without God, and they labour as knowing that uſually God will doe nothing without them. This engages them to praiſe God, when they ſee (through his concurrent bleſſing) the fruits of their counſels and watchings, when they eate the labours of their hands.
Laſtly, none have ſuch cauſe as they, for the vowes of God are upon them: Praiſe is the paiment of vowes. ThyPſal. 56. 12. vowes are upon me O Lord (ſaith David) I will render praiſesPſal. 65. 1. unto thee. And againe, when he had ſaid; Praiſe waiteth for thee O God in Sion, preſently followes, and unto thee ſhall the vow be performed. Praying daies are vowing-daies, and praiſing-daies are vow-performing-daies. Vowes are the dedication of our mercies to God before we receive them, and praiſe is the dedication of our mercies to God after we have received them. When Hannah was in bitterneſseSem 1. 10, 11 of ſoule and prayed unto the Lord for a child, ſhe vowed a vow and ſaid, O Lord of Hoſts, if thou wilt indeed looke upon the13 affliction of thy hand-maid, and remember me, and not forget thine hand-maid, but wilt give unto thine hand-maid a man child, then I will give him unto the Lord all the dayes of his life. Her prayer was heard, ſhe hath a ſonne. In the ſame Chapter her praiſe-offering is upon record, and the paiment of her vow. She brings her child to the High-Prieſt1 Sam. 1. 26, 27, 28. and ſaid, O my Lord as thy ſoule liveth, my Lord, I am the woman that stood by thee here prayeng unto the Lord: For this child I prayed and the Lord hath given me my Petition, which I asked of him, therefore alſo I have lent him to the Lord as long as he liveth. The holy Elders may name moſt of their mercies Samuels, that is, asked of God; yea and vowed to God. This cauſeth them to come with praiſe-offerings and ſay in the great Congregation, for this mercie we prayed unto the Lord, and the Lord hath given us our petition, therefore alſo we have lent this, and our ſelves to the Lord as long as we live. Whatſoever good thing the Lord gives us by prayer we ſhould lend it to the Lord by praiſe: Every bleſſing received is beſt enjoyed by man, when it is lent unto the Lord. How wonderfull is the courſe of Gods love, and the recourſe of mans dutie. He gives to us that we may lend to him; and this lending is the paiment of our vows to him.
Then bleſſed be God who hath put into the hearts ofApplication. our Elders to pay their vowes this daie and praiſe the Lord. It is a ſweet thing when dutie and practiſe goe together. When our obedience touches the command, and when our will is in conſort with the Will of God. This makes the moſt pleaſant harmonie, ſuch muſicke as is the delight of God, the joy of angels. You are met this day (Honourable and Beloved) to bring your Preſents to the Lord who ought to be feared, to dedicate your victories and14 your ſpoiles unto the Lord, who ought to be feared; to the Lord glorious in holineſſe, fearfull in praiſes, doing wonders. Yee are ariſen from your ſeats of judgement, on which you ſit every day before the Lord: and are ſitting upon your ſeats of worſhip before the Lord, readie to fall upon your faces and worſhip, ſaying, We give thee thankes O Lord God Almighty. Yee are as the common center, from whom the lines of direction are carried for the managing of all publicke affaires throughout the land; And therefore how ſutable is it that from your, both pious example and Authoritative Direction, Lines of praiſe ſhould be carried into all the land for the ſucceſſes of thoſe affaires. As the worke is ſpecially yours, ſo alſo is the fruit of it, and ſo alſo are all the duties which that fruit cals for. Your hands and tongues are chief in procuring National bleſſings, your hearts and tongues ought to be chiefe in acknowledging National bleſſings. And bleſſed be God that we are all here this day, to give him Thanks for victories, which we ſee coming-in at the great and beautifull gate of our Nationall Councell and publike deliberations, not at the trap-door of ſecret plots, or perſonall paſſions. Our victories are not the iſſues of a warre raiſed upon the diſtemper'd heate of green heads or upon the diſcontented humours of an enraged multitude, but upon the cooleſt conſultations of our Elders, the ſaddeſt reſolutions of a grave and ſteddie Senate.
Object. Yet ſome thinke rejoycing and praiſe unbecomming the ſucceſſes of this warre. The light of nature taught Heathen Rome better, then to triumph in the victories of a Civill-warre.
Anſw. I confeſſe ours is a ſad warre, becauſe it is a Civill-warre, yet be not offended. For firſt, in ſome caſes where nature bids us agree, the Goſpell bids us divide: in15 ſome caſes, where nature bids us grieve, the Goſpel bids us rejoyce. Chriſt (the Prince of Peace) hath told us that he came, (not that it was intended but occaſioned by hisMa•. 10. 34, 35 36. comming) To ſet a man at variance againſt his father, and the daughter againſt her mother, and the daughter in law againſt the mother in law and a mans enemies ſhall be they (not only of his own kingdome, but) of his owne houſe. Though the oppoſition of Goſpel truths and priviledges are not held forth by the enemie, as the appearing ground of this warre, yet I beleeve they lie in the bottome of it. And that our Civill laws and liberties were ſo much infring'd, chiefly as they were the fence of our ſpirituall. Oppreſſions upon our temporall eſtates doe ſometime begin at the doore of the Sanctuary, and they are often intended to end there. Nationall Religion uſually followes the State, and when the ſpirit of a people is ſubdued, their conſciences ſeldom ſtand out.
Secondly, all warres are either juſt or unjuſt: If a warre be unjuſt, we have reaſon to hide our trophies, and be aſhamed of our victories, though attained upon the moſt forraigne and remoteſt enemy. He that thanks God when he proſpers in ſinne; makes God a patron, yea a partner in his ſin. But if a warre be (as ours hath bin prooved, and appeared over and over to unbyaſt conſciences) a juſt warre; I know no reaſon but we may, yea we ought to rejoyce in the proſperous ſucceſſe of it, though againſt our neareſt naturally or civilly related Friends. The good ſucceſſe of a juſt warre, is the higheſt ſentence of divine Juſtice. And it becomes us to glorifie God, whenſoever he glorifies himſelf and releeves us by the manifeſtations of his juſtice. The Saints areRevel. 15. 3, 4. deſcribed ſinging the Song of Moſes, ſaying, who would not feare thee O Lord and glorifie thy Name, &c. for thy judgements16 are made manifeſt. We are not this day rejoycing in the bloud and ruine of men, but in the juſtice of God upon them, and in his goodneſſe to ourſelves.
Laſtly, our joy is not (I am ſure it ought not to be, and was not intended to be) a riotous looſe joy, but a religious regulated, ſober joy: Joy with a temperament of holy feare: we are called to rejoyce, not as men, much les as vain men, but as Chriſtians: we are not called to ſacrifice to our nets, or burne incenſe to our draggs, to boaſt in an arm of fleſh, in the ſtrength of horſes, or in the skill and courage of their riders; but in the Lord of Hoſts and in the power of his might. Onely ſerious joy becomes Elders. Such was the joy and praiſe of theſe Elders in the text, whoſe practiſe may be our patterne, and teach us how to manage this important duty by a three-fold direction. Three Rules taken from the text to direct us in praiſing God.
Firſt, the Elders in giving thanks to God fell upon their faces. The face is the ſeat of beautie, the throne of dignity, the image of the mind, you may reade much of man in the lines of his countenance. He that fals upon his face, hides his owne glorie. Then the Elders by this act teach you to give thankes very humbly with much ſelf-deniall, yea with ſelf-abaſement. To doe ſo, is to fall upon your faces, while you ſit upon your ſeats; and to be proſtrate, while you ſtand upon your feet. In this ſence let all our Armies be, as fallen upon their faces. Let our Parliament be as fallen upon their faces. Let us hide the ſtrength, the valour of the one, the wiſdome and councels of the other. Let us put all in the duſt, let nothing be ſeene, nothing be heard of this day, but the wiſdome and ſtrength of Chriſt. They that goe forth in Chriſts name will make mention (in their returnes) of his ſtrength and righteouſneſſe only. Praiſe is a ſelf-emptying, and a God-exalting dutie. 17When we are loweſt in our ſelves, we lift up God higheſt. Uſually God exalts a people moſt when they are loweſt in a neceſſitated lowneſſe, He doth great things to ſet onIob 5. 11. high thoſe that be low: And when a people are loweſt in a voluntary lowneſſe, they exalt God moſt. He that fals upon his face to the ground, will find the ground his advantage, to lift up either a prayer or a praiſe.
We (beſides this example of the Elders, and our owne advantage) have yet a further reaſon to fall upon our faces, while we give thanks for this victorie. Many of our valiant ones, men (as Davids helpers are deſcribed) whoſe faces were like Lions, Men, who with a due temper'd courage, dared death and danger to the face, fell upon their faces and died to gaine this victorie. Our mercies coſt us bloud, therefore give thanks humbly, yea rejoyce tremblingly. And be not afraid to tremble in rejoycing, it will not weaken, much leſſe deſtroy your joyes. To rejoyce with trembling, makes the most ſteddy joy.
Secondly, The praiſes of theſe Elders were explicit and vocall. They worſhipped, ſaying, we give thee thankes, &c. Loud ſpeaking-mercies are ill anſwered with ſilent, or whiſpering praiſes. Moſt of the ſolemne Thankſgivings, recorded in Scripture are compoſed in Songs. We often reade of ſinging praiſe, ſometime of loud-ſinging, and (which is more) of ſhouting-praiſes, we muſt at the loweſt ſay our praiſes, The Elders worſhipped, ſaying, we thanke thee. Heart-praiſe is beſt, but tongue-praiſe is neceſſary; Internall worſhip pleaſes God moſt, but externall worſhip honours God moſt. For by this onely God is knowne ▪ in the world, and his glorie ſhines forth. Outward worſhip is Gods name. Hence God is ſaid to put his name in the Temple, becauſe he was there publikely worſhip'd. 18It is as dangerous to conceale the praiſe of God, as to conceale our owne ſins. My ſonne (ſaith Joſhua to Achan)Joſh 7. 19. give I pray thee glorie to God, and make confeſsion unto him, (he meanes not a confeſſion betweene God and his owne ſoule in ſecret, therefore he adds) and tell me now what thou hast done, hide it not from me. If we alſo would give glory to God, we muſt make open confeſſion of his mercies, tell abroad what he hath done, and not hide it. Why ſhould not we ſpeake out audibly, when God works out ſo viſibly. When God doth us good in the ſight of all, ſhall not we ſpeake good of God, in the hearing of all. David makes a narrative of inviſible mercies, mercies which could not be ſeen, ſhall be heard; Come (ſaith he) and heare all ye that feare God, and I will declare what he hath done for my ſoule, Pſal. 66. 26. Shall not we make a narrative of viſible mercies? Shall not thoſe mercies be heard, which cannot but be ſeen? Shall we not ſay, come and heare, all ye that feare God, we will declare what God hath done for our land, for England. I may ſay to ſilent ones as thoſe lepers did one to another, You doe not well, this is2 Kin. 7. 9. a day of good tidings, and you hold your peace. Some (I feare) hold their peace about any proſperities of our warre, leaſt hereafter they ſhould looſe their peace, as having been obſerved to owne the warre. Let me ſay to ſuch as Chriſt did to thoſe in the Goſpel, but in the ſenſe laſt uſed. If theſe hold their peace, the ſtones will ſpeake. It will be as much a miracle for any to hold (in this ſenſe) their peace, by ſilencing the praiſe of God, as for ſtones to ſpeak. It is ſinfull and dangerous to ſilence others, but it is more ſinfull and dangerous to ſilence our ſelves, and ſuſpend our owne abilities from preaching or publiſhing with thankfulneſſe our late temporall Salvations. We can never19 with confidence looke for the mercies of God, either ſpirituall or corporall hereafter, if we wilfully hide them now. Such policie will yeeld us little protection in an evill day. David bottomes his hope of future deliverance upon his joyfull publication of what was paſt. I have notPſal. 40. 9, 10. refrained my lips, O Lord thou knowest (He was not actively or politickly ſilent) I have not hid thy righteouſneſſe within my heart (it lay there, but it was not impriſon'd or ſtifled there) I have declared thy faithfulneſſe and thy ſalvation: I have not concealed thy loving kindneſse and thy truth from the great Congregation. Upon this he fals a praying (with a mighty ſpirit of beleeving, that he ſhall have preſervations from future evils) With-hold not thou thy tender mercies fromverſ. 11. me O Lord, let thy loving kindneſse and thy truth continually preſerve me, for innumerable evils have compaſſed me about, &c. While we are praiſing God for his goodneſſe alreadie ſhewed us, we have need to be praying againſt evils and enemies ſtill encompaſſing us. And if any may be confident of preſervation againſt evils, ſtil encompaiſing them; they may, who thankfully publiſh the goodneſſe of God already ſhewed them; The Elders ſaid, We give thee thanks, O Lord God Almighty, which art and wast and art to come. Which words lead us to
A third Rule of Direction, from the practiſe of theſe Elders in our praiſing God, which is this. In the duty of thankeſgiving for any mercie, wee are to lift-up and magnifie the name of God moſt, in thoſe Attributes, which he himſelfe hath moſt lifted-up and magnified in beſtowing the mercie. As in confeſſing ſinne we ſhould chiefly weepe over that Attribute which in committing that ſinne we have chiefly wronged. So in confeſſion of mercies, we ſhould cry up and glorie over that Attribute chiefly, which20 God in giving the mercie hath chiefly honoured. Why do theſe Elders praiſe God, under thoſe Notions of his Omnipotencie and eternitie? Surely, becauſe God had made theſe Attributes (in thoſe acts) moſt glorious. Though the mercy of God be the fountaine, from whence all good things flow unto us, yet the power of God is the hand which acts & executes good by every hand for us. Enemies are not much troubled to heare that God is gracious and pitifull and compaſſionate; They could carrie it (they thinke) by fine force againſt all theſe Attributes. But the report of his power and omnipotencie makes the ſtouteſt heart to tremble. The love, and goodneſſe, and mercie of God are Attributes written in ſo ſpirituall a character, that nature can hardly reade them, but the print of his power is ſo plaine, that they are forced to acknowledg, This is the finger of God. The ruine of Babylon is propheſied andRevel. 18. 8. deſcribed with this concluſion, For strong is the Lord God who judgeth her. Babylon thinkes her ſelfe impregnable, and her mountaines too ſtrong, for all the batteries of earth or heaven: For ſhe ſaith in her heart, I ſit a Queen, and am no widdow, and ſhall ſee no ſorrow. Therefore when God ſhall pull her downe, and levell all her Forts, the Attribute of his power ſhall be magnified, Strong is the Lord who judgeth her. When the Church prayes for deliverance againſt potent enemies, ſhe paſſionately ſtirs up the omnipotencie of God, Awake, awake, put on ſtrength, O armeIſa. 51. 9. of the Lord, awake as in the ancient daies. Unleſſe the love of God awake, and he cloath himſelfe with mercie, we cannot be delivered; yet becauſe it is the awakening of his power, and the putting-on of ſtrength, which is moſt viſible in our deliverance, therfore in worſhipping, let us ſay, We thanke thee O Lord God Almighty.
21Here is yet another Attribute, in contemplation wherof theſe Elders praiſed the Lord, and ſo muſt we this day, namely his eternitie: Which art and wast and is to come, is〈…〉〈 in non-Latin alphabet 〉. the Periphraſis of eternity. Time is the moveable Image of Eternitie. Eternity is a fixed inſtant, and time is a fluid inſtant. I am, is the proper name of eternitie: Which is and was and is to come, is a name borrowed from the image of it, Time. Hee who is at once, and in one inſtant all theExod. 3. 13, 14 Tradunt doctij. ſimi Haebraeorii, &c Verbum Ehejeh tria tempora complecti, praeſent, praeteritum & futurum: eoqueperfectam & omnibus nume. ris abſolutam Dei ſtabilitatē ſignificari. Bez. Anno•in 1. cap. Apoc. v 4. Sciendum eſt Apoſtolum ita exprimere voluiſſe, quod ſcriptum eſt, Exod. 3. 14. diviſions of time, muſt needs be eternall. When Moſes was ſent by God to deliver Iſrael, Moſes deſires to be inſtructed by what name he ſhould make him known to Iſrael. Tell them, ſaith God, I am hath ſent me unto you. The Hebrew is Ehejeh. Tell them that One Ehejeh hath ſent thee. The learned Jewes and Talmudiſts aſſure us, that this word Ehejeh containes thoſe three times, preſent, paſt and to come; and is the very ſame in ſenſe, with this in the Text, which art and waſt and is to come. God is as much what he was, and what he is to come, as what he is. I am in All: and therefore God is all ſtabilitie and perfection. It is very obſervable, that the ſame Title in which he revealed himſelfe a deliverer to his Church, from literall Egypt, by the ſame he is magnified as the deliverer of his people from myſticall Egypt. The Elders Which art and waſt and art to come, is Moſes his Ehejeh, I am, expounded. This Attribute is moſt ſweetly taken into our praiſing meditations. What is it that carries the Lord thorough in all he hath done, and doth, and is to do? even this, He was and is, and is to come. Eternity tryumphs over all;〈…〉〈 in non-Latin alphabet 〉 Hence the ſame word in Hebrew ſignifies, ſtrength, victorie and eternitie. In the firſt of Samuel (Chap. 15. 29.) The Text reades, The ſtrength of Iſrael will not lie nor repent, the Margin reades, the Eternitie and victorie of Iſrael22 will not lie nor repent. So the Vulgar Triumphator Iſrael, &c. Perpetuall durance prevailes over all. He that is eternall will certainly have the laſt word and the laſt blow. Then certainly, Conquerour is his Name, He muſt triumph over all.
It releeves ſome men to thinke, that though they cannot carrie a buſineſſe at one time, yet they may at another. It is one of the grand principles of Jeſuiticall policie, Take time and you may doe any thing. He that is, and was, and is to come, may take what time he pleaſes; and upon this ground he hath done, and will doe what he pleaſes. This is it which makes Sion rejoyce and all the Elders who dwell in Sion give thanks, Ieſus Chriſt is and was and is to come. He is the true ſemper Idem, his goodneſſe and love to his Church, his power and ſtrength for his Church, the ſame for ever. He can never be ſurpriz'd, His preparations in regard of ſtrength, and his reſolutions in regard of love, ſtand eternally at the ſame height, and upon the ſame bent. We may be ſure of him at all times; Man may be able to doe much to day, and nothing to morrow, Fuimus Troes, we were brave men, Time was; now the caſe is alter'd. Man may be willing to doe much to day, and nothing to morrow, Time was! Now his mind is alter'd. Men one day are very zealous, hot and high (as if they were all ſpirit) in the proſecution of a deſigne, come to morrow, you may find them cold and flat, as if they had no ſpirit at all. Theſe were, but they are not, and who can tell what they will be, in time to come. But herein lies the ſtrong conſolation of the Elders, that the hand of Chriſt, never ſhortens, that his mind never changes, that his zeale never cools, he can act over all his works of power and love againe and againe, a thouſand times againe, and23 will if his people ſtand in need of it. If Chriſt were not alwayes the ſame, his Church could not be at all the ſame. Let us therefore under this notion rejoyce in and praiſe the Lord. He was in our former mercies, He is in our preſent mercies, He is to come, readie yet to give (as emergencies call for them) future mercies. It had bin ſad with us this day, if we had a God to praiſe, of whom we could onely ſay, He was Englands deliverer, Englands protector in 88, in 1605. He was the Lord of our Hoſts in former battels. But in this we triumph, that we can ſay this day, the Lord is, he is our deliverer, our protectour, the Lord of our Hoſts and the God of our battels. And with what miſgiving, if not bleeding hearts ſhould we bleſſe him this day, if we could not (with as much aſſurance as we ſay, he is) ſay alſo, he is to come; ſurely we have troubles yet to come, and dangers yet to come, and battels yet to come, and if we had not a God to come; what would ſhortly become of us? What of our Parliament? What of our Armies? We praiſe a God who is with us, when trouble is preſent, and who will not be farre off, when trouble is neare at hand. Is not this comfortable that our dangers can never come faſter or ſooner then our deliverer can come? His comming is ſo unfailable, that his name is, That art to come. He is what he was, and he will be what he is. Doe not your hearts leape for joy, while you give thanks to him, whoſe very name aſſures you, as much of what you want, as of what you have, of what is behind in your hopes and expectations, as of what is this day before you in your ſight and gratulation? So much of the duty contained in the three former branches of the Text. I now paſſe to the ground of the duty, laid down in thoſe latter words.
Becauſe thou haſt taken to thee thy great power, and haſtThe latter part of the Text explained.24 raigned. Queſt. But what meaneth this? Was Chriſt weake and without power before? Or did he now firſt of all begin to raigne? All power was committed into his hand; he was made both Lord and King, did he diveſt himſelfe, delegate his power unto others? Or did they deſpoyl him of it? Did he ever reſigne his kingdome, or was he driven from his throne?
Anſw. I anſwer, the power of Chriſt is ever the ſame, and his throne above the invaſion of the creature. Yet ſometimes he hides his power, or appeares not in it, He had hornes comming out of his hand (ſaith the Prophet) and thereHabak. 3. 4. was the hiding of his power. His people doe not alwayes ſee, nor enemies feele, what he can doe. None can cut the lock where the ſtrength of our Sampſon lyes. When he ſeemes weake as other men, or weaker then other men, ſo that man prevailes, it is becauſe he pleaſes, it ſhould be ſo. His not acting his power, is all his not having of power. His hand is omnipotent, only he keeps it in his boſome. Hence the Church prayes, Plucke thy hand out of thy boſome. His power is hidden in his will. And as his Saints are ſaid to lacke or be without that grace, which through negligence2 Pet. 1 9. they do not vſe; ſo Chriſt is ſaid to be without that power, which through providence he doth not uſe. And therfore this phraſe of Taking his great power, imports no more,Accipere poteſtatem eſt excrere poteſtatem Deus conni•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 ſleepe. To which ſence thoſe cries of his people, Awake Lord, why ſleepeſt thou (often uſed in Scripture) doe referre.
And for the raigne of Chriſt, whether over his enemies to deſtroy them, or over his Churches to direct them, whether as King of Nations, or King of Saints: We may ſay25 as the Apoſtle John doth of our Sonſhip. Beloved we are now the ſons of God, but it doth not yet appear what we ſhall be, 1 Jo. 3. 2. we have alwaies the priviledg of Sons, but not always the glory of Sons. So Chriſt is alwaies King, but it doth not alwaies appear how glorious a King he is, or what he ſhall be. Chriſt hath power, Kingdome, and glory, he retains the power of his Kingdom, when he doth not ſhine in the glory of his Kingdom, The Lord reigneth (ſaith the Pſalme) but clouds andPſal. 97. 1•. darknes are round about him. When he breakes through theſe Cloudes and ſcatters this Darknes, When not only Iudgement and righteouſnes (which ever are) but Majeſty and glory (which ever do not) appeare the habitation of his Throne, then in the ſenſe of the Text Chriſt raigneth. He raigns rounded with Cloudes, when his enemies are upon his Throane; But he ſhall raigne as incompaſſed and cloathed with light making all his enemies his Foot-ſtoole. Chriſt will recover nations and new Kingdomes out of the hand of Satan, from Paganiſh and Turkiſh Tyranny. He will make ſuch changes and alterations not only in Antichriſtian but in Kingdomes truly called Chriſtian, That even theſe ſhall be, as if they had not bin Chriſts, till then. He will make the place of his feet ſo glorious in all Kingdomes, as ifIſa. 60. 13. he had had no Kingdome, till then. That which was glorious ſhall have no glory in this reſpect, by reaſon of the glory which ſhall excell. This is the raigne of Chriſt, the beginnings whereof theſe Elders celebrate. We give the thanks O Lord &c. Becauſe thou hast taken to thee thy great power and haſt raigned. Hence Obſerve,
Doct. 1Firſt, That Power is Christs peculiar. And that Chriſt hath a peculiar power. Thy power, All power is his,Mat. 2•. 1•. and he hath ſome power which none elſe can have. Chriſt is Pleni-potentiarius, The proprietary of power and24〈1 page duplicate〉25〈1 page duplicate〉26the diſtributer of power. Much of his power he depoſites in the hands of Men, and ſome of his power is uſurpt by Men. This latter he recovers back from all: and for the former all with whom it is truſted muſt account.
Then, they who have power had need conſider whether it be ſuch as Chriſt hath given them, or ſuch as they have taken from Chriſt. He will take back all his peculiars, and vindicate the prerogatives of his Crowne from all ſacrilegious Antichriſtian uſurpations And they who have power by due commiſſion from Chriſt, had need conſider what they doe with it, and how they improve it. It is almoſt as dangerous to miſuſe a power received from Chriſt, as to uſe a power not received from Chriſt. May I not doe what I will with mine owne? ſaid that Maſter in the Parable (Math. 20. 15. ) yes that thou mayeſt, good reaſon too. And by the ſame reaſon, no man may doe what he will with power, for it is not his owne. If a mans tongue were his owne (as they bragg'd, Pſal. 124.) he might ſpeake what he liſt, without controule: But becauſe his tongue is not his own, therefore he muſt give an account of every idle word. So, if a mans powerMat. 12. 36. were his owne, he might doe with it what he liſt, but becauſe it is not his owne, but Chriſts, therefore he muſt give an account to Chriſt of every unjuſt act or adminiſtration of that power. Power is a Talent, they ſinne who hide it in a Napkin, and will not uſe it for Chriſt: What then doe they who uſe it againſt Chriſt, And oppoſe heaven by that which originally comes from heaven? He that acts a meere Politician with his power, is well compared to a man ſtanding upon his head (he truſts his wit) and kicking (as ſuch do) at heaven with their feet. His actions are heaven oppoſitions. Such abuſers of power, Chriſt will27 at laſt tread under his feet as mire in the ſtreets, and breakePſal. 2. them to peeces as a Potters veſſel with the iron rod of his angred power. Be wiſe now therefore O ye Kings, be inſtructed yee that are Iudges of the Earth. Serve the Lord (in all your power) with feare.
Doct. 2Secondly, obſerve, The power of Chriſt is a great power. Thou haſt taken to thee thy great power. His power is great (extenſivè) being over All, All places, All perſons, at all times. And his power is great (Intenſivè) being over all in all degrees, This poſitive is ſuperlative, Christs great power is the greatest power.
Then Chriſt can doe great things, yea he can doe greatAnimo magno nihil magmum. things as eaſily, as ſmall. A great mind counts nothing great, and it makes every thing little, when it is arm'd with great power. The Lord in a holy ſcorne bafl'd the great mountaine of old Babel before great Zerubbabel, with,Zech. 4. 8. Who art thou O great Mountaine, &c. yet, then the promiſe was, Not by might nor by power, but by my Spirit, ſaith thever. 7. Lord of Hoſtes. And ſhall not the Elders in a like ſcorne bafle the great mountaines of new Babel, and ſay, Who art thou O great Babylon, O Babylon the great before Ieſus Chriſt,Revel. 17. 5. taking to himſelfe his great power and raigning, thou ſhalt ſurely fall.
Againe, if Chriſts be a great power, then let our's be a great faith. How unſutable is it that when we have a God who can eaſily doe great things, we ſhould be a people that can hardly beleeve ſmall things? How doth it miſbecome, that Chriſt ſhould be inveſted with great power, and Chriſtians ſhould give cauſe to be rebuk'd with, O yeMat. 8. 26. of little faith.
Doct. 3Thirdly, from theſe words obſerve in briefe; That, Sometime Chriſt ſeemes to put his power out of his owne hand. 28Thou haſt taken to thee thy great power. Chriſt cals it in: ſurely then it was abroad. Chriſt goes (in the opinion of the world) for weake when his Church is weake, as he takes himſelf for perſecuted, when any member of his Church is ſmitten. Chriſt gives power, not only into the hands of his friends, but into the hands of his enemies; to try whatDic mibi tu fueris ſi leo qualis cris. they will doe with it, to ſee, what worke they will make with it. Men know not what they would be, nor what they would doe, till they have opportunity. Much wickedneſſe lies hid in the heart, till there be ſtrength in the hand to draw it forth. Little did Hazael thinke that ſo much cruelty lodg'd in his breaſt, till he had a throne to act upon. Nature vex'd and Nature arm'd diſcovers it ſelfe. 2 King. 8. 13.And becauſe Chriſt will have the thoughts of mens hearts diſcern'd and their ſpirits turn'd outwards, therefore he lets men rule and carry it in the world, while himſelfe, as it were ſtands by and looks on.
Doct. 4Fourthly, note hence, Christ can reſume his power when he pleaſes, and will reſume it when his owne promiſe and the Churches profit call him to it. The appearing weakeneſſe of Chriſt is voluntary and elected; He is weake only upon conſultation and deſigne; and therefore upon conſultation and deſigne, at his owne will and election, he can be ſtrong againe. Men ſometime are put to feare thoſe, whom they truſt with their power. They truſt out more power in the hands of others, then they ſee is well-uſed, and yet they know not how to recall, or take it backe into their owne hands. Chriſt can recall all his Commiſſions, and take to himſelfe his great power, without asking any mans leave, or fearing any mans diſpleaſure: He can recrew't his (as the world accounts them) broken Troops and ſcattered Armies, without the counſell or contributions of any creature.
29Doct. 5Obſerve fiftly. As ſoone as ever Chriſt takes his power he raignes preſently, Thou hast taken to thee thy great power and hast raigned. This was the very beginning and commencement of Chriſts kingdome, in the glorie of it, and yet it is ſpoken of, as if he had fully accompliſh'd it. If he will worke none can let him. Man may quickly overweeneIſa 43. 23. 1 Kin. 20. 11. his owne power, but Chriſt cannot. Let not him that girdeth on his harneſse, boaſt himſelfe as he that putteth it off, ſaith Ahab to Benhadad. But as ſoone as Chriſt begins to gird on his harneſſe, he may boaſt, as if he were putting it off. There is nothing left to hazard, there is no fortune in hisDeut. 32. 41. warre. He may ſing victoria before the battell, If he doth but whet his glittering ſword (whetting is but preparatory to ſmiting) and his hand take hold on judgment, he wil render vengeance1 Sam. 3. 12. to his enemies, and will reward them that hate him. When he begins he will alſo make an end, whether in wrath upon his adverſaries, or in loving kindnes to his people. Thou haſt raigned. I have but toucht at theſe points, becauſe though they lie plainly in the words, as they are a Propoſition, yet they are not the ſcope of propounding them: which in this place is only to give a reaſon or ground of the Elders joy & thankfulnes, expreſſed in the former parts of the Text. As taken ſtrictly under this conſideration, they teach us three points.
Firſt, That it is a ground of abundant praiſe and comfort toThree Doctrines from the words, as they hold forth the reaſon why the Elders gave thankes. all the Saints when Chriſt appeares reſuming his power and ſetting up his kingdome. It is well for all the world that Chriſt raignes. How ſoone would the frame of every kingdome diſſolve or be out of courſe, if he did not beare up their pillars, and over-rule all their rulers. Men could not live by men, if the world were left meerly to the power of man. Hence the Pſalmiſt cals all to rejoyce in Chriſt the King. The Lord raigneth, let the earth rejoyce, let the multitude ofPſal. 97. 1.30 Iſles (many and great Iſles) be glad thereof, yet the Saints who have an intereſt in Chriſt above others are glad of the raigne of Chriſt above others, he is a King over others, but he is a King for them, therefore it followes, v. 8th, Sion heard thereof and was glad. The reſt are called to rejoyce, but Sion doth rejoyce; her eare affects her heart. Sion heard therofIſa. 52. 7. and was glad. This is news enough to be told in Sion; how beautifull are his feet that brings this good tidings, that ſaith unto Sion thy God raigneth. In this one report, all her mercies are reported at once. And ſhe reades the hiſtory of all her hopes, in her firſt experiencies of that ancient prophecie.
Q. But what matter of joy or thankfulnes is it for Saints, that Chriſt raigneth?
A. We uſe to ſay, A friend at Court is better then a pennie in our purſe; we count it matter of joy, if we have a friend about the King. What is it then to have the King our Friend, or to hear that Our Friend is King. But the qualification of a King is better to us then his relation. All kingly qualifications meet in the perſon of Chriſt. Firſt, he is ſo wiſe, that he is called Wiſdom; ſo wiſe, that in him are hidden all the treaſures of wiſdom; ſo wiſe, that he needs none to counſell him, he is the Counſellour, and feares none who counſell againſt him, for there is no counſell againſt the Lord. It hath beene ſaid, That Common-wealths ſhould then be happie, when either Philoſophers were Kings, or Kings were Philoſophers. How happy then muſt Sion be in her King, who is not only a lover of wiſdome, but wiſdome.
Secondly he is a juſt King. The true Melchizedec, King of Iuſtice. When Christ takes his great power and raignes, we know power is then in a good hand, and the Crowne upon a righteous head. Chriſt never did, nor ever will doe31 wrong to any, (no not to the devill) with his power; Though his will be his law, and the breaſt of this Commander, the reaſon of his commands; yet no man, no not the worſt of men, his greateſt and moſt profeſſed ſtudied enemies, ſhall ever have cauſe to complaine of rigour or injuſtice. He will indeed puniſh all wicked men, but he will not oppreſſe or injure any one. Now if his power ſhall never wrong his enemies; what right and reliefe may not his own people expect from him? no gifts can blind his eyes from giving judgment, nor any greatnes ſtop his hand from executing it; No ſonnes of Zerviah are to hard for him,2 Sam. 3. 39. he will reward the doer of evill according to his wickedneſſe. Tribulation and anguiſh upon every ſoule of man that doth evill, butRom. 2. 9, 10. glory, honour and peace to every man that worketh good.
Thirdly, he is meeke and lowly; ſo the Prophet preſents him as the object of Sions joy, in the dayes of his humiliation,Zach. 9. 9. When he came riding upon an Aſse, and upon a colt the foale of an Aſſe. And ſo we may preſent him to Sion ſtill in all the times of his exaltation, raigning upon his throne, or riding upon the chariot of his greateſt glorie. He keeps no ſevere diſtance from his people, nor deterrs them from ſuing to him by a clouded, angry brow; ſmiles and ſweetneſſe ſits upon his face; he is (Deliciae Sanctorum) the delight of Saints, and tenderneſse it ſelfe to all his people.
Fourthly, he is a peaceable Prince, and more then that the very Prince of Peace. He is not onely diſpoſed for Peace, but he hath peace at his diſpoſe. Kings of the earth command warre; but they Treat for peace. But if Chriſt ſay Peace to the Sea; The winds will obey him And if Chriſt ſay peace to the ſword, the warre will obey him. If he will give quietneſſe, who then can make trouble, whetherIoh. 34. 29. it be for a Nation or for a man only.
32Time would faile me to inſtance further, in thoſe divine heart-reioycing Characters of Sions King. That which compleates and eternizes our Ioy in Chriſt as King, is, that he is King eternall, who only hath immortality. It clouds our1 Tim. 1. 17. light and kils the ſpirit of our joy, even while we enjoy excellent Princes, to remember they muſt dye. For when that ſnow melts from the heads of ſuch Aged Princes (as it was ſaid of our late famous Queene Elizabeth, from the feare of her good ſubjects, and the hope of her enemies) then (I ſay) we may expect a Flood. Change of Kings makes often great changes in a ſtate. But in Sion there is no ſucceſſion of Princes, Chriſt is perpetuall Dictator there. To have a better then he, or to looſe him are equally impoſſible. We cannot mend our ſelves by any change, nor have we any ground to feare a change.
And that which ſets the crowne upon all our comforts yet faſter, is, that as his perſon is immortall, ſo alſo is his love towards his people; his love is free, he hath no deſignes upon any in loving them. His love is without reſpect of perſons, he makes all his Subiects Favourites. His love is everlaſting, none can out us of his favour. We know that a falſe whiſper into a Princes eare, hath blaſted all a mans hopes, and withred all the Intereſts he had in him before. But no Ziba can accuſe us out of the affection of our Heavenly King.
Then rejoyce greatly O Daughter of Sion, Shout OZach. 9. 9. Daughter of Ieruſalem, Behold thy King. That which1 King. 10. 9. the Queene of Sheba ſaid of Solomon as the ſhadow is fully accompliſht in Chriſt, who is greater then Solomon. Becauſe the Lord loved Iſrael, therefore made he thee King to doe Iudgement and Iuſtice. The thrones of ſome Princes haveHoſ. 13. 11. bin founded in the wrath of God againſt a people. I gave33 thee a King in anger. But the throne of Chriſt is founded in the love of God, yea it is all compoſed and built up of love. The whole frame is love, and ſuch love, as will never be out of frame.
Quest. But have we this cauſe, of joy and thankfulnes? is Chriſt King now; or hath he taken to him his great power and raigned?
Anſw. I beleeve we have: I beleeve we may ſee he hath. 'Tis true the acts and glory of this Kingdome fall not under popular obſervation. No nor under the obſervation of the Princes of the Earth. Wicked men will not (cannot) beholdIſa: 26. 10. the Majesty of the Lord. Every eye cannot ſee this King in his beauty. Therefore it is ſpoken as a ſpeciall priviledge of him, that walkes uprightly and ſhuts his eyes from ſeeing evill, Thine eyes ſhall ſee the King in his beautie. TheIſa: 33. 15. 17. proper beauty and Majeſtie of Chriſts kingdome is ſpirituall. When Chriſt came in the fleſh and converſed among the Jews every day, they knew him not, neither do they beleeve on him to this day. As therfore Chriſts appearance to ſave his Church, was humility in a myſterie, ſuch as none of the Princes of this world knew; For (as the Apoſtle argues)1 Cor: 2. 7. 8. had they knowne it, they would not have crucified the Lord of glorie. So the appearance of Chriſt to governe his Church, is Majeſtie in a myſterie, ſuch as the Princes and men of the world know not, for did they know it (we may argue from the Apoſtle) they would not oppoſe the Lord of glorie. Antichriſt hath uſurp'd the great power of Chriſt, and hath raigned many hundred yeares, yet how many Nations, and in every Nation how many perſons will not beleeve it to this day? His kingdome is tottering and falling and ending, and yet many contend, that it is not yet begun. The raigne of Antichriſt is a myſterie too. 34Neither the raigne of Chriſt, nor Antichriſt is viſible to all. The reaſon why ſo many ſee not Antichriſt on his throne, is, becauſe they are ſo neare him. And the reaſon why ſo many ſee not Chriſt on his throne, is, becauſe they are ſo farre from him. They who are neare Antichriſt cannot ſee him, and they only can ſee Chriſt, who are neare unto him. A great part of the day of Chriſts raigne ſhall neither be cleare nor darke, but at evening time it ſhall be light. Zach. 14 6. 7.He will at laſt caſt out ſuch rayes of glorie in the adminiſtrations of his Kingdome, as every eye ſhall either ſee it or be dazel'd with it.
And for the preſent, if we conſult the things which we either heare or ſee, if we leave ancient prophecies, and peruſe but the hiſtorie of theſe latter yeares. What can we conclude leſſe, then the Initials of Chriſts Kingdome, or at leaſt the Prognoſticks of his Raigne. When Iohn theMath. 11. 3. Baptiſt ſent two of his Diſciples unto Chriſt, And ſaid unto him, art thou he that ſhould come, or do we looke for another? Iohn 10. 24 ▪ 25.Chriſt anſwers from his actions, goe and ſhew John the things which yee do heare and ſee; the blind receive their ſight, and the lame walke, the lepers are cleanſed, and the deafe heare, the dead are raiſed up, and the poore have the Goſpel preached to them. At another time when the Jewes came round about him, and ſaid unto him; how long doest thou make us to doubt? If thou be the Chriſt tell us plainly. Ieſus anſwered, I told you, but ye beleeved not, the workes which I do in my Fathers name, they beare witneſſe of me. We may thus anſwer all Queriſts about the raigne of Chriſt, conſider of the things which ye heare and ſee. The ſpiritually blind begin to have their eyes unſcaled and receive their ſight, many lamed in priſons walke abroad at liberty, many who were deafe at the voice of truth, now heare it: ſome who were civilly35 dead under oppreſſions and perſecutions are raiſed up, and thouſands of poore ſoules have the Goſpel preached unto them. Proud ones are abaſed, they are ſcattered in the imaginations of their owne hearts; mighty ones are put from their ſeats, and they of low degree are exalted ▪ Errours are diſcountenanc'd, truth is enquired after, ceremonies and ſuperſtitions are caſt out, monuments of Popery and Paganiſme are caſt downe; the beautie of Idols is ſtained, and the coverings of the graven images are defiled. May we not argue from all theſe, for this enthronization of Chriſt, as they did fo his incarnation, Ioh. 7. 31. When Chriſt commeth will he doe moe miracles (marvels I am ſure they are) then theſe which now are done? I believe he will doe more and greater marvels then theſe, but doe ye not thinke theſe worthy the Annals of Chriſts raigne? Will it not be an honourable record, for future ages, to enter theſe things as acted Regnante Chriſto, Chriſto duce & auſpice Christo?
Will not your late Victorie memoriz'd this day become the hiſtorie of Chriſts raigne? While I remember how that noble Northerne-light was inſulted over in wanton-wittedExtincta caſtro fax pulchra novo eſt. Poſt ea nec nautae nec militi ſic noto pharos &c. car: Oxon rimes, as burnt downe into the ſocket, yea as quite extinct: And ſo extinct that he was prophecied or prayed incapable of ever being lighted up againe, for the direction either of Sea-men or ſouldiers in the North. I cannot but conceive that Chriſt hath by more then ordinary Providence brought oyle againe to that lampe, and cauſed him to ſhine brighter (out of thoſe obſcurities) then ever he did before, even to rebuke the madneſſe of thoſe wild-headed Prophets, or to make thoſe Diviners yet more mad.
And becauſe they tryumph'd, that they had beaten all36 enemies out of the field, but prayer, and no prayer was left to oppoſe them (for the Letany was almoſt every where on their ſide) but the prayers (as they call them) of addle heads and ſick brains. Therfore alſo, Jeſus Chriſt to vindicate this deſpiſed Ordinance, hath let them fall in all places by that which they little thought could ſtand before them; The prayers (as they count madneſſe and diſtractions) of a mad diſtracted people. And doe not thoſe ſucceſſes look like the ſucceſſes of Chriſts kingdome, which are given in to the prayer of faith, put up in the Name of Chriſt?
For the cloſe of this point, let me beſpeake you as the Lord doth the Jewes by the Prophet Micah, O my peopleMicha. 6. 5. remember now what Balak King of Moab conſulted, and what Balaam the ſonne of Beor anſwered him from Sittim unto Gilgal, that ye may know the righteouſneſſe of the Lord. Remember O England what hath been conſulted and attempted againſt thee, from the firſt ſtep of thy travels in the way of Reformation, untill this houre, Remember how the counſels of all Balaks, with the anſwers of all Balams againſt thee, have been blaſted, and their joynt attempts defeated, Remember well (which we are this day remembring) what hath been done from York-ſhire to Pembroke-ſhire (of ſuch extent is the ſtage of this dayes mercies) That yeeQui prius quim deſcendat hoc ſignum dabit, cadet repentè gladius è caelo, ut ſciant juſti, ducem ſanctae militiae deſcenſurum. Lactant: l. 7. de Divino praem: c•19. may know the righteouſneſse of the Lord, and ſee prints of the raigne of Christ. Lactantius ſpeaking of the raigne of Chriſt in another notion, then any thoughts of mine can yet take in (for he maintains his perſonall comming) tels us that before Chriſt comes, he ſhall give this ſigne. Suddenly a Sword (ſaith he) ſhall fall from heaven, whereby the righteous may know that the Captaine of the holy Militia is about to deſcend. As I aſſert not his opinion about the perſonall37 raigne of Chriſt, ſo neither can I agree to his ſigne, (if that be his meaning) the viſible falling of a materiall Sword. I know no warrant we have to expect ſuch tokens. But ſurely, in Alluſion, I may ſafely make this uſe of it, when we ſee a Sword falling from heaven, that is, a warre begun and carried on by extraordinary providences, farre beyond the thoughts and deſignes of men, we may more then probably conclude, that Christ is come to be Captaine of that Militia, that he hath taken to him his great power and raigneth.
Object. But if Chriſt be upon his throne, why are notRevel. 18. 7. all his enemies under his foot-ſtoole? If Chriſt be a King, why doth Babylon ſit ſtill as a Queen?
Anſw. Babylons ruine is graduall; as Babylon was not built in a day, ſo Babylon ſhall not fall in a day.
Obj. But the Text ſaith, Her plagues ſhall come in one day,Rev. 18. 8. death and mourning and famine, and ſhe ſhall be utterly burnt with fire.
Anſw. One day cannot here be taken ſtrictly, for the duration of 24 hours. Famine cannot begin and end, aſſault and kill in, one ſuch day. Then, one day, is a ſhort time, or ſuddenly, unexpectedly, when Babylon ſhall ſit faſteſt and ſafeſt in her owne thoughts, ſaying, I ſhall ſee no ſorrow, then her plagues and pangs ſhall come upon her, as paine upon a woman with child, and ſhe ſhall not eſcape.
Againe, theſe plagues in one day, may be taken for the period and perfection of her plagues. As a mighty tree which hath ſtood many hundred ſtroakes of the axe, at the laſt fals at one blow: or as a ſtrong City which hath bin many months, ſome yeares (perhaps) beſieged, being at the laſt taken; all her plagues, may be ſaid to come upon her in one day. Such is the caſe of Babylon, Axes38 have bin laid to her root a long time; long ſiedge hath bin laid, many batteries made againſt her wals and gates. She muſt fall at length by one ſtroake, and be taken as in one day. Hence the fall of Antichriſt is ſpoken of, not as an inſtantaneous, but as a continued act, he goeth into perdition. Rev. 17. 11.Even while Chriſt raignes, Antichriſt will play Rex in the world; and like a wilde beaſt rage, and doe miſchiefe after he is in the toyls, and hath received his deaths wound. Chriſts is a gradually riſing, aſcending, and growing Kingdome, Antichriſts is a gradually falling deſcending and declining Kingdom. Antichriſt will have ſome ſhew of a Kingdome, untill Chriſt hath a full and compleate kingdome. That it was the beginnings and firſt appearances of Chriſt in his great power and raigne, which cauſed the Elders to breake forth into theſe gratefull Acclamations, appeares in the words immediately following, And the Nations were angry (he doth not ſay they were all preſently ſubdued) they fret and fume and vexe to ſee the beginnings and ſome increaſes of the Kingdome of Chriſt. This anger quickly breaks out into oppoſition; ſo ſome underſtand the laſt words of the 19th verſe; And there were lightnings and voyces and thunderings, and an Earth quake, and great haile. As if the anger of theſe Nations, did adminiſter them Armes, to trouble the whole world and mingle heaven and earth together, rather then Antichriſts kingdome ſhould goe downe. All troubles were not ended, all enemies were not quel'd by the power of Chriſt, when theſe Elders gave thanks to Chriſt for taking to him his great power. Hence obſerve,
Doct. 2That the firſt acts and appearances of Chriſt taking to him his power and raigning, call his people to this dutie of thankſgiving. As ſoon as Chriſt begins to worke for us we ſhould39 begin to praiſe him. We cannot bleſſe God too ſoone, 'tis ſeldome but we bleſſe him too late: the very dawnings of deliverance ſhould awaken us to Thankfulneſſe. Chriſt ſpeaks of ſome events, which are the beginnings of ſorrow. All theſe are the beginnings of ſorrows. And then we ſhouldMath. 24. 8. begin to be humbled. Some events are but the beginnings of joy, yet then we ſhould begin to be thankefull. For,
Firſt the love and care and faithfulnes of Chriſt to and for his Church, are ſtampt upon every ſuch act. Little deliverances are full of love., and the love of Chriſt in the leaſt, is better then the greateſt deliverance. 2dly we have not deſerved any mercy or deliverance at all; what we cannot deſerve, we muſt acknowledge: and where merit ſtops thankfulnes muſt begin. 3dly to praiſe God for the beginnings of mercy, is the readieſt way to receive perfect mercies. To give thanks for a benefit before we receive it, engages the promiſer to beſtow it. 4thly the beginnings of mercy, are aſſurances of perfect mercy. If the light of our deliverance be but like the darke cloud which1 Kings. 18 44. the ſervant of Eliah ſaw, only as big as a mans hand, we may thence conclude, that it will ſhortly irradiate the whole Heavens, and that it will never ceaſe encreaſing till it comeIſa. 30. 2•. to a perfect day; til (as it is propheſied) the light of the moon be as the light of the ſun and the light of the ſun ſeven-fold as the light of ſeven dayes. If we ſee Chriſt lay but one ſtone in the foundation of a worke, we may reſt confident of the topſtone. For he is the wiſe builder, who intending to build a TowerLuke. 14. 28, 29. hath ſat down firſt and counted the coſt. Chriſt knew the charge of the whole work to a penny, the very firſt hour he undertook it. And he knows he hath enough in the treaſury both of his wiſdom and power, to carry it thorough. He wil not40 be mockt, with, This is He who began to build and was not able to finiſh. Yea Chriſt is like that King (ſpoken of v. 31.) going to make warre againſt another King, who ſits downe and conſulteth whether hee be able with ten thouſand to meet him, that cometh againſt him with twenty thouſand. Chriſt can if he pleaſeth bring twenty to ten, yea a hundred to one, againſt his enemies, and if he pleaſes he can cauſe ten to chaſe twenty, yea one to put a hundred to flight. For it is all one with Chriſt, to ſave with few or more, with many or with one.
Let this both warrant and encourage our practiſe in praiſing God this day. It is fit for us to wait till God gives us in all our mercies, but it is moſt unfit to let God waite for thankes, till we enjoy all our mercies. We muſt not take particulars and parcels, and ſay, we will pay our praiſes and reckon with God, about thanks, for all together.
What though all be not done? what though theſe be but the beginnings of our deliverance? The Iewes rejoyced in God who had done great things for them, and yet they were in captivity ſtill. The Lord doth great thingsPſal. 126. 3. for a people, who yet may be in great ſtraights, and have great troubles upon them. Is all that we have received nothing, except we receive all? yea, what though God in our dayes ſhould do no more? is not what he hath done worth our thankes? A day of victory is worth a day of thanksgiving at any time. Let it not repent you (it will not repent any who praiſe God uprightly) that you have praiſed God for this victory, though you ſhould have no more; and which is more, though you ſhould meet newes at the Church doore, that any of, or all our armies have received an overthrow, yet you have no reaſon to repent of the praiſes of this day. **Ingratus eſt qui injuriā vocat finem voluptatis, ſtultus qui nullum fructum eſſe putat niſi honorum praeſentium. Sen. ad Polyb. c. 29. A heathen will teach better practicall divinity,41 then to repent of thankes for benefits received, when thoſe benefits are not continued. The end of a benefit muſt not be counted an injury, nor must we think that there is no preſent benefit, but in benefits which are preſent.
In the laſt place, it is very conſiderable that in theſe grounds of the Elders joy, their owne intereſts are quite left out: Here is no mention of their owne ſafety, and ſettlement, of their own peace, or proſperitie, of their victories over or revenges upon their enemies; Their hearts runne out upon the advancement of Chriſts honour, the thing which pleaſes and takes moſt upon their ſpirits, is, that Chriſt tooke to him his great power and raigned. Hence obſerve,
Doct. 3That which gives moſt content to the Saints in all victories and ſucceſſes, is to ſee Christ a gainer, in power and in honour. It is more joy to them that Chriſt hath glorie, then that themſelves have ſafety. As it is with the Saints in their publike ſorrowes, they can eaſily beare their owne loſſes, but when Chriſt looſes, they cannot bear it. When Iſrael was in fight with the Philiſtines, Old Eli ſate upon a ſeat by the wayes ſide watching, for his heart trembled for the Arke1 Sam. 4. 13. of God. And when the ſad Meſſenger reported, Iſrael is fled before the Philistines, and there hath been alſo a great ſlaughter among the people, and thy two ſonnes alſo Hophni and Phinehas, are dead, and the arke of God is taken. At thever. 17, 18. fall of that word (ſaith the Text) when he made mention of the arke of God, Eli fell backward, &c. That word was as a dagger at his heart, for he knew the reproach whichPſal. 42. 10. would follow, where is now your God? So when the Iſraelites were worſted by, and fled from the men of Ai, JoſhuaJoſh. 7. 6, 7. rent his cloaths, and fell to the earth upon his face before the Arke of the Lord, and ſaid, alas, Lord God, wherefore42 haſt thou brought this people at all over Jordan, to deliver us into the hand of the Amorites to deſtroy us, &c. But was it only the death of thirty ſix men, or the diſhonour fallen upon his Armie, or the feare of cutting off the name of Iſrael, (as he ſpeakes a little after) which fetch'd theſe complaints from valiant Ioſhua? No, there was more then all theſe: And that breakes forth in the laſt words of his prayer, (v. 9.) And what wilt thou doe unto thy great name? As if he had ſaid, we came not over Iordane to make our owne names great, but to make thy name great. And if by the blotting out of our name from under heaven, thy name might be advanced among theſe Heathens, how willingly ſhould we embrace our deſtruction, that thou mighteſt raiſe up thy honour upon our ruine. But Lord theſe Amorites will blaſpheme and darken thine honour through our deſtruction. Therefore what wilt thou doe to thy great Name.
Now as in all the overthrowes, the heart of a godly man trembles moſt for the Arke of God: and mournes moſt, fearing reproach ſhould be caſt upon the name of God: So in all victories his heart triumphs moſt for the Arke of God, and he gives thankes chiefly for joy, that honour is brought to the name of God. The righteous ſhall rejoyce when he ſeeth the vengeance (ſaith holy David) hePſal. 58. 10 ſhall waſh his feet in the blood of the wicked, that is, either abundance of that bad blood ſhall be ſpilt, and it ſhall be powred like water in the ſtreets, ſo that the righteous may goe over ſhoes in it, if he will: or onely thus, hee ſhall have comfort (in thoſe hot Countries waſhing of the feet was for the refreſhment of the weary, to which cuſtome the holy Ghoſt ſeemes here to allude) he (I ſay) ſhall have comfort and refreſhing by the death of wicked men,43 as weary travellers have by waſhing their feet. Yet not barely in their death, or in the vengeance that fals upon them (theſe are objects too low, and very unſutable to the joy of Saints) but in this, that by their death the glory of God is vindicated. Thus the next verſe teaches us to expound it. So that a man (one that hath but the lightver. 11. of common reaſon to guide his tongue) ſhall ſay, verily there is a reward for the righteous, verily there is a God that judgeth the earth. While wicked men flouriſh, righteous men are looked upon (by the men of the world) as if God had forſaken them, or had nothing in all his treaſures left to recompence them, & God is looked on (by the ſame carnall eyes) as if he were violently driven from his throne, or had voluntarily forſaken the earth. But when once his hand takes hold on vengeance, and he makes his arrows drunke with the bloud of the wicked: then worldly men ſhall recant their erroneous conceits, both concerning righteous men, and the moſt righteous God, and ſay, Verily there is a reward for the righteous, verily there is a God that judgeth the Earth. We confeſſe we were miſtaken, we ſee our confutation written in blood of theſe men, or the bloud of theſe wicked men ſpeakes aloud (as the bloud of righteous Abel did to God for judgement) that God is a righteous Iudge. Now this is the thing which cauſed the righteous to rejoyce in the vengeance, namely to ſee God repair'd in honour, and ſet right in the opinion of men.
The reaſon of all is: Firſt, becauſe the Saints makeFirſt reaſon. Chriſts honour the end of all their undertakings. Whether they eate or drinke, whether they conſult or act, whether they make warre or peace, whether they fight or treat1 Cor. 10. 31. or whatſoever they doe, they doe all to the glory of God; and44 therefore when God is glorified, they are ſatisfied and reſt as in their end. They cannot take content in any thing, wherein Chriſt is not All. They can rejoyce in their own weakeneſſe, ſo Chriſt may have power, they can triumph in their own ſlavery, ſo Chriſt may raign. But they cannot rejoyce in their own power or liberty without the croſſe of Chriſt, wherby they are ſaved, and in the crown of Chriſt, whereby they are ruled.
Secondly, they know that their owne intereſts areSecond reaſon. wrapt up in Chriſts; and if he gaine, they cannot looſe. God hath inſeparably eſpouſed his owne glory with his peoples good. As Chriſt died not for himſelfe, ſo neither doth he raigne for himſelfe. Whatſoever he doth as Mediatour, he doth for his Church. Hence they can looke upon the power of Chriſt, as their power, or power for them, and they looke upon the kingdome of Chriſt, as their kingdome, or as a kingdome ſet up for them, Becauſe I live (ſaith Chriſt to beleevers) ye ſhall live alſo, and therein he ſaith (in effect) to beleevers, becauſe I raigne,〈◊〉. 14. •. yee ſhall raigne alſo. While Chriſt is full, his people ſhall not want, and while Chriſt hath power, his people ſhall not fall. As then they would not, ſo they need not looke further then the advance of Chriſt, for the ground of their joy, for in and with Chriſt they alſo are advanced. Chriſt is afflicted in all their afflictions, and in all the exaltations of Chriſt they are exalted.
Then, be hence directed in what, and for what chiefly to rejoyce and give thankes this day. Say not, we give thee thanks ô Lord God Almighty, becauſe we have got power and have prevailed, becauſe we have got honour and are exalted, becauſe we have got a victory, and many of our enemies are ſubdued; this were to give thanks for our ſelves45 while we give thanks unto God. It was a great charge upon the people of the Jewes, that they faſted to, or for themſelves. When yee faſted and mourned in the fifth and ſeventhZach. 7. 5. moneth, even thoſe ſeventie yeares, did yee at all faſt unto me, even to me? It would be very ſad, if we ſhould give the Lord occaſion to renew this charge upon our feaſt this day; Have ye at all feaſted unto me, even unto me? It is as dangerous and unbecomming to feaſt to our ſelves, as to faſt to our ſelves. This were to give thankes like a Roman, not like a Chriſtian State. Heathens triumph'd and gave thanks to their gods for victories, becauſe their enemies were conquer'd, becauſe their peace and ſafety were enſur'd, becauſe their honour was encreas'd and their Empire enlarged. But Chriſtians muſt give thankes for victories, becauſe the power of Chriſt is magnified, and his kingdome in a way of exaltation over All. It is obſervable that the foure and twenty Elders worſhipping God (in the fourth of the Revelation) caſt their Crownes before the throne ſaying, Thou art worthy, O Lord, to receive gloriever. 10, 11. and honour and power; for thou haſt created all things, and for thy pleaſure they are and were created. Obſerve, they do not praiſe God for creating a world, wherein they had received ſo much pleaſure, ſo many conveniences, ſuch comforts and refreſhings; but as if it had not been worth the while to reflect upon themſelves, or any concernement of theirs in the world, as if God had made a world only for himſelfe to dwell in; They bleſſe him for creating all things, purely and preciſely under this notion, becauſe for his pleaſure they are and were created. In this one point lies the very ſpirit, of all the ſpiritualneſſe of this great duty. When we can ſo praiſe God for bleſſings received as if not we, but he himſelfe had received them. It is the very46 heaven of heavenly mindedneſſe, when we can rejoyce that all things are done for the pleaſure of God. Armies are created of God, warre is created of God, victorie is created of God, as much and as truly as ever the world was created of God. Say therefore (yee who have the honour of our civill Elderſhip, and all who are here aſſembled to joyne in this great duty) ſay, Thou art worthy O Lord, to receive glorie and honor, and power, for thou haſt created al theſe things, and for thy pleaſure they are and were created. For thy pleaſure our Armies are and were raiſed; for thy pleaſure our warre is, and hath bin continued; for thy pleaſure our enemies are and have bin oppoſed; for thy pleaſure this victorie is and was obtained. We then feed most ſweetly upon mercies, when the pleaſure of God ſwallows up all.
And from this principle we may aboundantly anſwer that Objection, which ſome ſeemingly-compaſſionate ſpirits raiſe againſt this dutie. What! give thankes when men are ſlaine? What! Rejoyce when ſo many, of our owne blood and Nation, lie weltring in their bloud? Is not this not only not Chriſtian, but inhumane? Let ſuch objectors know, we are (I am ſure we ought to be, and we are now taught to be) ſo farre from rejoycing, becauſe men (though our enemies) are ſlaine and their blood ſpilt, that we doe not rejoyce, becauſe we our ſelves are ſafe and our blood not ſpilt. We are not giving thankes, becauſe men are ruin'd, but becauſe Chriſt raignes; Joy (in ſuch a duty as this) below the throne of Chriſt, is too low for the ſpirit of an Elder. And if Chriſt will ſet up his Throne upon millions of carkaſſes of the ſlaine, it well becomes an Elder, all the Elders to rejoyce and give thanks.
I ſhall now onely leave ſome few briefe counſels with you (Honourable and Beloved) as reſults from all that hath been ſpoken, and ſo conclude.
47Firſt, labour to walk worthy of this victory. It is good to give thankes with our lips, but it is beſt to give thanks with our lives. Thankes acted is better then thankes ſaid. Let this mercie make you holy. They get little good by victories, who are not better by victories.
Secondly, let this experience worke hope. Hope is the moſt naturall and proper effect of experience. Your workRom. 5. 4. is not all done, nor your dangers all blowne over, get confidence of future ſucceſſes, from paſt ſucceſſes. A daring Goliah ſhould be lookt upon as vanquiſh't, when we can remember a vanquiſh't Lion and a Beare. Argue downe all unbeliefe, as the Apoſtle doth, God who hath delivered us from ſo great a death, and doth deliver: in him wee2 Cor. 1. 20. truſt that he will yet deliver us, Let there never be found in any Hiſtorie to be written of your actions, ſuch a record againſt you, as ſtands to this day againſt the Iſraelites, whoExod. 15. 1. 23. 24. ſung a Pſalme of praiſe for drowning Pharaoh and his hoſt in the Sea, at the beginning of the Chapter, and fell a murmuring, being but a little ſtreſs't for ſweet water, at the end of the Chapter.
Thirdly, gather ſtrength in prayer from theſe praiſes. As prayer engages unto praiſe, ſo praiſe encourages unto prayer. The joy of the Lord is our ſtrength to aske. And when God is giving, it is ſeaſonable to aske more. The Jewes in Babylon had great things done for them, ſo great, that they thought themſelves in a dreame, and the newes too good to be true: ſo great, that yet it overcame their unbeliefe, and their mouthes were filled withPſal. 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 great48 things for us, wherof we are glad: yet (as it were) with the ſame breath they fall a praying as hard, as if God had done nothing for them; Turne againe our captivitie, O Lord, as the rivers in the South. The providence of God hath now made an immediate ſucceſſion from your Thankſgiving-day, to your Faſting-day; ſome have thought them too farre diſtant in nature, to be ſo neare in time; but I beleeve the former will prove a very fit Paraſcue or day of preparation for the latter. The higher we can get our hearts ſpiritually lifted up, and the more joyfully affected in a day of praiſe, the deeper we may get our hearts humbled, and the more beleevingly enlarged, in a day of prayer.
Fourthly, let theſe mercies raiſe your hearts yet to more activitie of endeavours. When we ſee God working, ſhall we ſtand ſtill? Should we not worke harder then before? When God goes forward, ſhall we goe back-ward? Should we not move faſter then before? In the journey from Egypt to Canaan through the wilderneſſe, the Iſraelites were bound to follow the motions or ſtations of the cloud, when that went forward, they were to goe forward, and when that ſtood ſtill, they ſtood ſtill. Divine providence is a leading Cloud to this day; it is ill to out-run providence, and it is as bad not to follow it. Let not ſucceſſes flat upon your hands. It is better to uſe a victorie, then to get it.
Laſtly, ſeeing yee have given thanks to Chriſt for help againſt your enemies, be ye a helpe to all the friends of Chriſt; Chriſt hath made your hearts glad, let it be your ſtudie (it will be your honour) to glad the hearts of thoſe who love Chriſt. Chriſt himſelfe needs no favour from you, but ſome who are neare to him may; He will take it very kindly, if ſome of your debts to him, may be49 paid over into their boſomes. Old Barzillai modeſtly refuſed the royall Favours of King David, becauſe age had diſabled him to make uſe of them; But (ſaith he) behold2 Sam. 19. 37. thy ſervant Chimham, let him goe over with my Lord the King, and doe to him what ſhall ſeeme good unto thee: Should yee, as Kings offer to the King, our Lord Jeſus Chriſt, the greateſt bounties imaginable, he muſt refuſe them, becauſe his fulneſſe ſets him above the uſe of them: Or if he were hungrie, he would not tell it you, for the world is his, andPſal. 50. 12. the fulneſſe thereof. But he hath many Chimhams, Beloved ſonnes and deare children, take them and their condition into your counſels, and doe to them as ſhall ſeeme good unto you. And all that you doe for them, Chriſt will take upon his own account, and as done unto himſelf. Yea in their enjoyment of their due priviledges, Chriſt raignes, andRev. 11. 15. the kingdom becomes the kingdom of the Lord, and of his Christs, Then a Kingdom is Chriſts, when all who approve themſelves members of Chriſt may have free and in-offenſive communion with him in all the Ordinances of his worſhip. Which how to compaſſe is the higheſt and nobleſt deſigne of any councell upon the earth, and I beleeve hath hitherto been, I am ſure it ought to be the utmoſt aime of all your counſels; eſpecially conſidering how ſolemnly you have witneſſed your owne and the Nations engagement unto Chriſt. How ſad would it be, (ſo ſad that the remoteſt ſuſpition of it is more then enough to make any heart ſad) how ſad would it be, if Chriſt ſhould ever have the occaſion offer'd to expoſtulate with the great Councell of England, Thus, Your daies of Thankſgiving to me for victories, teſtifie that I have ſubdued your enemies by my power, and ſhall not your authoritie protect my friends? your thankſgivings to me for victories, teſtifie that I have50 aſſerted your civill liberties, through the bloud of your oppoſers, and will not yee aſſert their ſpirituall liberties, purchaſed by my bloud? Your Thankſgivings to me for victories, teſtifie, that I have ſuffered no man to doe you wrong, but have even reproved a King (And O that ſuch reproofe may be as a precious ointment, which might not breake, but heale both his head and heart) for your ſakes, and will ye ſuffer any to doe my ſervants wrong, will yee not reprove either high or low for their ſakes? Or ſhall I goe on to gain the kingdom into a quiet habitation for you, and ſhall any who are truly mine and faithfully yours, have ground to complaine in mine eares, that they cannot find a place in it, freely to ſet their feet, and reſt their heads? Honourable and Beloved, I know your goodneſſe will beare it, if I thus freely repreſent (what cannot be hid) that ſuch fears are ſcatter'd. And I doubt not but your great wiſdome and tendernes (through the help of Chriſt) will ſcatter them indeed, ſo that they ſhall never improve into ſorrows: and prevent, not only that terrible chiding of Chriſt (which you ſhall never heare without infinite reaſon for it) but alſo the complaints of any of his people, which ſometime you may poſſible heare (yet vouchſafe to weigh them) upon lighter reaſon. In this ſenſe, to be weake with them that are weake, is, (I humbly conceive) as ſutable to a Parliamentary ſpirit, as it was to an Apoſtolicall. The deſire and praier of all that fear God, is, that every one of you may ſhew the ſame diligence, to the full aſſurance of this hope unto the end.
(EEBO-TCP ; phase 2, no. A81219)
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