A sermon preached before the Parliament, the Councill of State, the Lord Major, aldermen, and Common Councill of the city of London, and the officers of the Army, in Christ-Church London, Octob. the 6th. A.D. 1659. Being the publick day of Thanksgiving appointed by the Parliament, to be celebrated in the cities of London and Westminster, and parts adjacent, for the suppression of the northern insurrection. By Doctor Nathanael Homes.

Psalm. 33.1. Later Clause:

Praise is Comely for the upright.

* 1.1 WE are (ye see) at the head of the Psalm: Therefore no need of an Analysis, to find the posture of the Text. It will be suffici∣ent to tell you, 'tis part of the Proposition of the Psalm; in which we have the Duty, (Comly praise) and the Doers (the upright). But who (say ye) is the Object, viz. the person to bee praised? Yee have him named in the former part of the verse (in which is my Text) Rejoyce in the LORD. But where is the subject-matter, for which wee must praise? It is in the sequel of the Psalm, enumerating many Mercies, pressing the said proposition. So that the sence of the Text, and sentence of the Doctrine, come

to hand both together, without much a do.

Praising God for mercies, [Doctrine.] is comely for the upright.

In which Doctrine, Four things are to be opened, to make it fit for Use.

• 1. Praising, which we have ranck'd in that order as the former may best give light to the later.
• 2. Ʋpright, which we have ranck'd in that order as the former may best give light to the later.
• 3. Mercies, which we have ranck'd in that order as the former may best give light to the later.
• 4. Comely, which we have ranck'd in that order as the former may best give light to the later.

1. Praising, we have rendered it in the Act; for that's the sence of the Text. God is Laus, the praise of Israel. Lauda∣tio the Act of praising, that's ours. Praising is a Cordiall emanation of our affections into words and deeds,* 1.2 acknowledging God's greatness, and goodness, in himself, and unto us, Psal. 135.3, and 5. Praise the Lord for he is good: Sing praises to his name, for I know he is great. And Psal. 119.68. Thou art good and dost good (spo∣ken in way of praising God). And this praise is of the higher form of expressi∣ons. For praedicamus ut res sunt; we pre∣dicate, enunciate, or declare as things are.

Approbamus quod bonum est; we approve that which is good. Laudamus quod excel∣lit, we praise that which excells. Suita∣bly, praise is most due to the most excel∣lent God. In Divinity the things Glorify∣ing God, Honouring God, and praising God, Concentre to the same generall issue, viz. to manifest our thankfulnesse to God: but the words critically consider∣ed, contein a graduall difference. Glori∣fying God is our due estimation of him, Psal. 24 last verse. The Lord of Hosts, he is the King of Glory. Honouring God is our manifestation of that esteem in action and behaviour, Mal. 1.6. A Son honoureth his Father. If I be a Father, where is mine Ho∣nour? Praising God is our accumulating extollings of God with Arguments giving reasons of our said estimation, and acti∣ons Praedicamus voce, laudamus argumen∣tis. Thus the Psalmist, Psal. 103, 2 3, 4. &c. Bless the Lord O my soul, and forget not all his benefits, who forgiveth all thine iniquities, who healeth all thy diseases, who redeemeth thy lite from destruction: who crowneth thee with loving kindness, and ten∣der mercy, who satisfieth thy mouth with good

things, &c. And Psal. 136. throughout. O give thanks to the Lord for he is good, for his mercy endureth for ever. O give thanks to the God of Gods, for his mercy endureth for ever. O give thanks to the Lord of Lords for his mercy endureth for ever. To him who alone doth great wonders, for his mercy endureth for ever. To him who smote great Kings, for his mercy endureth for ever. and sl••w famous Kings, for his mercy endureth for ever, &c. Thus ye see, a Praise and an Argument, a Praise and an Argument. Like Aarons Coat when he praised God in publick worship a∣midst the great Congregation, Exod. 28. 34. A Golden Bell, and a Pomgranat, A Golden Bell and a Pomgranat upon the hem of his Robe round about; so in this act of praise, a sound of words and a reason, a sound & a reason of our praising God.

Thus you see what the first thing ex∣plained amounts to. Praise fundamentally is in the heart; signally in deed; formal∣ly in words; all concurring (pro re nata) or no true praise, Affections lonely (if they could be lonely) were a barren root without flowers. Flores plantarum Gau∣dia.

* Flowers are the joyes of plants:* 1.3 so words and deeds are the flowers of praise, springing from true generous praisfull affections. Deeds without affe∣ctions, are rotten hypocrisie; and with∣out words a dumb shew. Words without affections are but as an Organ-pipe, breath, without an heart: and without actions a lye, and trusting in a lye, Jer. 7.4, &c. to 11. Trust ye not in lying words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these, &c. Behold ye trust in lying words that cannot profit. Will ye steal, murther, swear falsly, &c. and come and stand before mee in this house. Therefore as the Ro∣mans had three phrases of giving of thanks, signifing the three degrees there∣of, viz. Habere gratias, to be thankfull in affections:* 1.4 Agere gratias to give thanks in words: Referre gratias, * to manifest thankfullnesse in deeds: so spi∣ritually must be our praise. As we must not speak a lye, with good words over our bad actions, so not make a lye with faire profession, contrary to our inward affections. Revel. 21.27. And there shall

inno wise enter into praising New Jerusa∣lem anything that desileth or MAKETH a lye. Revel 22.15. Without are Doggs, Sorcerers, &c. and whosoever loveth and MAKETH a lye.

2. Ʋpright: The Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Right ones, so the Greek of the Sep∣tuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so all the Eastern lan∣guages in our great Bible. In the former part of the verse of our Text they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Righteous. Right, and Righteous, according to our English, es∣pecially in a thing of this nature, are Con∣jugata, words of neer kin. A man spiri∣tually right, is a righteous man; and a spiritually righteous man, is the onely right man. There are three sorts, or parts of rightnesse, or righteousnesse, to make, and manifest a man truly right, or righteous.

1 A rightnesse, or righteousnesse of person; That the whole man stands right in Gods opinion, being cloathed with the righteousnesse of Christ by saith; and is called Imputed Righteousnesse Psal. 32. v. 2. compared with v. 11. Blessed is the man to whom the Lord imputeth not sinne. Ye

righteous rejoyce in the Lord, Rom. 4. three last ver, It was not written for Abrahams sake onely that faith was imputed to him for righ∣teousnesse, but for us also to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead, who was de∣livered for our offences, and raised againe for our justification, 2 Cor. 5.19.21. God was in Christ reconciling the world to him∣selfe, not imputing their trespasses to them, &c. For he hath made him to be sinne for us, who knew no sinne, that we might be made the righteousnesse of God. And so Phil. 3.9. it is called the righteousnesse of Faith, the righteousesse of Christ, the righte∣ousnesse of God.

2. There is a rightnesse of heart, as Je∣hu said to Jehonadab, (2 Kings 10.15.) Is thy heart right? A right Question, con∣taining a speciall qualification to make a man right, though Jehu were not right. This rightnesse (or uprightnesse, as tis oft rendered) is called in the New Testa∣ment Syncere. q. d. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A man is at heart, what he seems in actions, or, Sine cerâ, as hony refined from the drossy wax; so is a syncere man from the fraud

or connivance of sinne, which goes along inseperably with the former imputed righteousnesse, Psal. 32.2. Blessed is the man to whom the Lord imputeth not sinne, in whose spirit is no guile. Syncere men are called in Phil. ••1.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is toazed abroad, (as a lock of wool) and discerned, and pict at the Sunbeams. Sin∣cere in the Old Testament is called a per∣fect heart, a Kings 20.3 Remember, O Lord, (saith Hezekiah) that I have walked before thee in truth, and with a perfect heart. Because such a man seeks the Lord with his whole heart Psal. 119.2. Blessed are they that keep his Testimonies, and seek him with the whole heart. And he loves the Lord (as Christ saith) with all his heart, to his utmost power; all other things subor∣dinatedly to that.

3. Rightnesse or righteousnesse of Con∣versation, when a man doth in the tenor, and general course of his life deal righte∣ously with all, suum cuiq, tribuit, Tit. 2.11.12. The grace of God hath appeared teaching us to deny all ungodlinesse and worldly lusts, and to live soberly, RIGH∣TEOƲSLY and Godly in this present

world. He giveth to God (as our Saviour saith) the things that are Gods, and to Cae∣sar, the things that are Caesars; that is, to every man high or low, according to his capacity, and ability; viz to rescue the oppressed, to relieve the distressed; and to owe nothing (Rom. 13.8 to any man but love.

And thus ye see the result of the se∣cond thing in the Doctrine, viz. The right or righteous man (who is the only meet man for praysing God); And that his rightness, or unrighteousness is Faith putting on Christs righteousnesse; Syn∣cerity of holiness; and righteousnesse of conversation. If a man hath not the two later, he hath not the first. And if he hath not the first, he cannot pray fe God cordi∣ally no more then a thief can pray se the Judge, who, he thinks verily, will hang him. Ye will say the unbeliever hath ma∣ny mercies for which he may praise. We answer, his mercies (as wee call them) whil'st he is an unbeliever & disobedient to the truth, are Curses, Deut. 28. through∣out. And the Psalmist mentioneth Their Tables are made a snare to them Whether

the unbeliever thinks so or no, whiles he is an unbeliever, he makes them so, Tit. 1.15. To the unbelieving nothing is pure, but even their mind and conscience is defiled. And for want of true grace cannot praise truly. So that (as Solomon saith, Prov. 26. ver. 7. and ver. 9.) As the leggs of the lame are not equall, and as a thorn goeth up into the hand of a Drunkard; so is a parable in the mouth of fools. That is, Divine things in the mouthes, and management of un∣godly men, are not equally and rightly managed, but with them they do mischief to themselves and others.

To the third thing in the Doctrine to be opened, viz. Mercies, all that we shall speak is, briefly to resolve a case of con∣science; and pertinently to the point in hand, viz. Seeing afflictions may prove mercies to believers, and so to be praised for Psal. 119.67. Before I was afflicted (saith David) I went astray, but now I have kept thy word; And ver. 71. It is good for me that I was afflicted, that I might learn thy statutes: Why do believers pray to prevent, or remove afflictions; and praise for deliverance from them?

To make way for a distinct resoluti∣on of this case, I must premise some pre∣vious propositions by way of distinction.

1. That there are two sorts of afflicti∣ons; some are killing afflictions, depri∣ving of naturall life. Others are onely correcting afflictions, sparing naturall life. Of which we must note these five propo∣sitions, or distinctions.

1. That those correcting afflictions are not simply good inse: in their own nature, but conditionally and instrumentally to such an end, as, to keep us from evill, or cure us of evill of sin. As chvrurgery using Phlebotomie, scarifying, or lancings is not good in it selfe, but as it cures the sick, or diseased patient. And therefore afflictions are somtimes called by God himself, evills; as Amos 3.6. Shall there be EVILL in a City, and the Lord hath not done it?

2. Nor are they conditionally, and in∣strumentally good so, viz. to such an end (to keep off, or cure of sin) as imme∣diate necessary causes, or media, but per accidens, that is per aliud, by the help of another, viz. by the speciall influence

of God, in, and upon our correcting affli∣ctions, blessing, and sanctifying them un∣to us. As sometimes the Chyrurgions Phlebotomizing, scarrifying, or lancings, may cause ranckling, Gangrenes, or fe∣stering, without timely application of his Balsom, &c. We see good Jonah a god∣ly Prophet (in his prophesie) though the better for his Sea-affliction in the Whales belly, was the worse (for a time) for his Lana-affliction, when God blasted his shaddowy succouring Gourd.

3. God doth oftentimes onely show, and shake his rod, to give us warning, which if we take, he lays away his rod, and lays not on the stroaks, Prov. 22.3. The prudent sore-seeth the plague and hideth himselse, but the simple posse on, and are punished. And Hebrews 11. verse 7. By Faith Noah being WAR∣NED of God of things not seen yet, mo∣ved with FEAR, prepared an Ark to the sa∣ving of his house.

4. When wee are brought off from our sins, and nearer to God, the work is done, the use of the rod is at an end (in GOD'S usuall way of

afflicting) Isa. 27.7, 8, 9. Hath he smit∣ten him (to wit Israel) as he smote those that smote him &c? In measure when it shooteth forth, thou wilt debate with it. He stayeth his rough wind, and By this therefore the iniquity of Jacob shall be pur∣ged, and this is all the fruit, to take away his sinne. So Jerem. 31.18, 19, 20. I have surely heard Ephraim bemoaning himselfe thus: Thou hast chastised me, and I was chastised, &c Surely after I was turned, I repented. Upon this, see there what God saith. Is Ephraim my deare Sonne? Is he a pleasant child? For since I spake a∣gainst him I remember him still. Therefore my bowels are troubled for him; I WILL SURELY HAVE MERCY ON HIM, saith the Lord. Add Hosea 5 last verse, I will go, and return to my place TILL they acknowledge their offence, and seek my face; in their affliction they will seek me early.

Fifthly The afflictions of believers may be an occasion of great evill in the hearts and hands, lips and licenciousnesse of the wicked, who thereupon may try∣umph over, if not trample upon the peo∣ple

of God, or their religion, and blas∣pheam the name of the God of that re∣ligion, and of that people. Of which Da∣vid complains oft (Psal. 25.21. Psal. 42.3 Psal. 71.11.) that the wicked cry where A•…•…a; is their God? God hath forsaken them, &c.

Now (things thus prepared) take our answer to the case in these posi∣tions.

1 There is no doubt but we may pray against Killing afflictions, and praise for deliverance; because we live to pray and praise. This is Davids own Argu∣ment, Psal. 6.4, 5. Return O Lord, deli∣ver my soul, O save me for thy mercy sake, FOR IN DEATH THERE IS NO REMEMBRANCE OF THEE: IN THE GRAVE WHO SHAL GIVE THEE THANKS? So Psal. 28.1, &c. To thee I cry, be not silent O Lord, LEST I BECOME LIKE THEM THAT GO DOWN TO THE PIT. So upon such grounds Hezkiah prayed, that he might not dy by that his disease, (which in like∣lihood was the Pestilence, or some such Ulcer as appears by the Plaister) Isa.

38. compare 2 Kings 20.1. &c.

2. For correcting afflictions that spare life, we may lawfully pray unto God to prevent them, or remove them, in these four cases.

• 1 When God warns, and believers take the Alarm, and are warned, they may pray to God to prevent the afflicti∣on, by divine warrant, Amos 4.12. And because this I will do unto thee PREPARE TO MEET thy God O Israell. Thus did Niniveh (Jonah 3.) commended by our Saviour for so doing (Mat. 12.41.)
• 2 To pray for prevention of Afflicti∣ons, or removing of them, when they may be occasion of sinne to us, is war∣rantable by Scripture, Prov. 30.7. Two things have I required of thee, deny me not afore I dy. Remove far from me vanitie and lies: give me not povertie; least I be poor and steal, and take the name of my God in vain.
• 3 When Correcting afflictions have been sanctified to us making us better, God having had his end, we may lawful∣ly pray for their removall, by divine ex∣ample, Psal. 119.71. David having ac∣knowledged

• and praised God that he had been bettered by his afflictions, that it was good for him that he had been afflict∣ed, &c. he presently prays in vers. 76, 77, 78. that God would remove his afflictions.
• 4 When in, and by our afflictions, the wicked are animated against us, and our profession; insulting over us, and it; we may lawfully pray to God on that ac∣compt that God would remove them. Thus did David, Psal. 35.22, 23, 24, 25. Psal. 42.9, 10. Psal. 71.12, 13. And beside we have a promise Psal. 76.10. Surely the wrath of man shall praise God; and the remainder of wrath God will restrain. And Zech. 1.15. God pro∣fesseth, I am sore displeased with the Hea∣then that are at ease; for I was but a little displeased, and they helped forward the af∣fliction. By which two last places of Scripture, it appeares we may lawfully pray for what God hath promised, and against that with which God is angry. The Disciples, and the Church with them likewise pray, in opposition to the ene∣mies insultations and persecutions Acts

• 4.23, &c. to 31. verse.

The close is, that as in those five cases aforesaid, believers may lawfully pray for prevention, or removall of afflictions; so we may warrantably give praise when they are prevented, or removed. For 'tis a sure Rule, What we may lawfully pray to have, we may lawfully praise for, when we have it; and that's our case in this days solem∣nity. For what we gained in prayer, we now give praise; viz. Not for the evill that is fallen upon our Mothers children that were angry with us,* 1.5 but for Gods gra∣cious prevention of their, and our further Evill. Not for their misery, but for our delivery. And so, blessed and praised be the Lord, the Net is broken, and we are delivered out of the hands of the hunter and fowler.

The fourth and last thing of the Do∣ctrine to be explained, and that in a word, is Comely, the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to de∣sire. Thence Niphal the passive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is our word) signifies Desirable; so that the sence of the Text (ad ver∣bum is praise is desirable of the upright. But because our word in the Hebrew

fountain signifies desirable, therefore the Hebrew Text, by a metalepticall deriva∣tion, transferrs it to express sundry qua∣lifications that fall under the notion of de∣sirable; as Fair, Beautifull, convenient, agreeable, congruous, decent, comly, or it becometh. And therefore as the Septuagint renders it in our Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, it be∣cometh; So the Eastern languages (daugh∣ter Dialects of the Hebrew) viz. the Chalde, Syriack & Arabick render it in like man̄er It becometh, viz. the upright to praise. Which is a phrase of a stronger significa∣tion then to leave it to our liberty, viz. It imports, it necessarily becomes us to praise: As the like phrase Mat. the 3.15. intimates necessariness. For when Christ there told John Baptist, he must be bap∣tized of him, and John must suffer it so to be; for so both must fullfill all righte∣ousness, Christ useth this phrase in Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it becometh, agreeable to our Text as Matthew also renders it, in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Suffer it to bee so now, for thus it BECOMETH us to fullfill all righteousness.

The result of all this fourth particular

is, that praysing God for mercies is desi∣rably practicable by the right, or righte∣ous, or upright ones, under all commen∣dable considerations. 'Tis a matter ful of motive as we shall see by and by, when the duty is displayed. Thus of the Do∣ctrinall part of the point.

Next of the appli∣catorie, which is use∣full for us, chiefly at this time, two ways.

• 1. For reflection on our selvs touching fitness to praise.
• 2. For excitation to stir us up to the fact of praise.

1 For Reflexion on our selves, [use.] whether we be fit to praise. A Question of the mainest concernment. For if we be not fit for praise, we are not fit for Heaven. For in Heaven is perpetuall praise by all that come there. Therefore the Questi∣on is necessarily put; and the Text and Doctrine call for a debate. Therefore let us speak to it, viz. If any be sit to praise, so as to do it comlily, they must be right, upright, or righteous, as aforesaid But (Ah miserable hypocryticall times) where shal we find these men? 'Tis true, among us in this Nation deduct the dirty dunghill prophane, all men almost are professors; and of them more now then

ever are Teachers. Yet I ask where are those right, upright, Righteous ones? Are they not as rare as in Davids time? Psal. 12.1, 2. Help Lord for the Godly man ceaseth, for the faithfull faile from among the chil∣dren of men. They speak vanitie, every one with his Neighbour: with flattering lips, and with a DOUBLE HEART do they speak. They speak (saith the Hebrew Text) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with an heart, and an heart. Like St. James his double minded man, (Jam. 1.8.) He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A man of two souls, or two minds. Or are they not as rare as in Jeremies time? chap. 5. verse 1 Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if yee CAN FIND A MAN, if there be ANY that exe∣cuteth judgment, that seeketh the truth. Both these complaints are of, & concerning the onely Church of God, then on earth. But ye will say; God forbid it should be so now; we hope it's otherwise. I say so too. But yet, that wee may know our selves, let mee put a question or two touching each of those Rightnesses, or Righteousnesses afore described; that

make a man a right man.

1 Touching the Righteousness of Faith: I fear the very first question will find a great many Senes elementarios, old profes∣sors ABCDARIANS in the main practi∣call part of salvation Thou thinkest thou hast faith. The first Question therefore is, what is the footing of thy faith? To this most are Mum. I know it, upon many oc∣casions, many ways of examining mens spirituall condition. If any say the pro∣mises of the Gospell (which is a right answer); then the second Question is, What promise hast? Here more are at a loss, to produce a right sort of promises, that must do the work, viz. Faith-breed∣ing promises, for ordinarily they either bring you promises which only shew what will save us; as Hee that believeth shall be saved. Or else such as tell what God will do for them that do believe; as that I will never leave thee, nor forsake thee. But if some of them alleadge some faith-breeding promises inviting, and perswa∣ding to believe; as that Joh. 3.16, 17. God so loved the world, that he gave his on∣ly begotten son, that whosoever believeth in

him should not perish, &c. For God sent not his son to condemn the world, but that the world through him might be saved: or that promise Joh. 6.37. Him that cometh to me (saith Christ) I will in no wise cast out: or that in 2 Cor. 5. three last, God was in Christ reconciling the world to himself, not imputing their trespasses unto them, &c. Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God; for he hath made him to be sin for us, who knew no sin, that we might be made the righ∣teousness of God in him. Or that common one (that I may not exceed my medita∣tions in my delivery) Mat. 11.28. Come to me ye that are heavy laden, and I will ease you, &c. I say if any hit so right, as to recite some such right faith-breeding pro∣mise, Then the third Question is, whether thou hast ever made use of any of these, or the like faith-breeding promises, to that end, to beget faith in thy soul? that is, hast thou taken them home, and appli∣ed them to thy self as spoken to thee, and pleaded them in prayer before the Lord? A main Question indeed. But if so, the

Question then * in the fourth and last place is,* 1.6 whether thou hast done that in∣deed, hast actually, really, and effectuallie so applied, pleaded, and relyed upon thy alleadged faith-breeding promises what∣soever they be, as that thou hast (as Gal. 5.6.) Faith working by love; a saith (as Gal. 6.15.) that puts thee into Christ, making thee a New Creature. There is the Crisis. When a man hath such a faith, and by it such a righteousness, as forms him to a Doing Righteousness, 1 Joh. 3.7. Lit∣tle children, let no man deceive you, He that DOTH righteousness is righteous. Of real faith, come real effects.

2 Touching the rightness, or righte∣ousness that sets a man right in Sinceritie the 1 Qu. is, doth thy heart go along with thee in all thy religious performan∣ces? as Psal. 119.10 with my WHOLE heart have I sought thee. And Eccl. 7.25. I ap∣plied

my heart to seek Wisedom. The He∣brew is, as 'tis in your Margin, I and my heart compassed about to know, or understand. Is not thy heart, doth not thy heart, as 'tis described, Ezek 33.31? viz. And they come to thee, as the people cometh, (viz. for fashions sake, or for company) and they sit before thee as my people, and they hear thy words, but they will not DO THEM: For with their mouth they shew much love but their heart GOETH AFTER THEIR COVTEOUSNESS. A dangerous disease; take heed of that. Or as Mat. 15.8. to the same effect: This people draweth nigh to me with their lips, but their hearts are far from me. In vain do they worship me, &c. A second Qu. touching this second right∣ness: Dost all thou dost, as in the sight of God? As Gen 17.1. Walke BEFORE me, and be thou perfect. i.e. in heart, with sincerity. And Luk. 1.6. Zacharias and Elizabeth were both righteous BEFORE God, walking in all the Commandements, and Ordinances of the Lord blameless. So it is said of Noah Gen. 6.9. That he was a Righteous man, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and perfect (that is sincere. And how doth that appear?) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee

set himself continually to walk with God (that is, as in the sight of God.) Dost thou walk thus? Rather is not God far out of thy sight, and thoughts (Psal. 10. 4.5.) Or at most, thou mindest God but by way of supposition (thou suppo∣sest a God) not with actuall, usefull appre∣hensions. 3. Qu. Dost all thou dost for God? As 1 Cor. 10.31? Do ye eat for God? Drink for God? Feast for God? (that being united in truth and love, ye may be strength to one another to pro∣mote Gods glory)? Cloath for God? sleep for God? Wake for God? Work for God? Worship for God? Or are we not? do we not, as Israel? Hos. 10.1. Israel is an emptie Ʋine, he bringeth forth fruit to himselfe, Leaves and Labruscas: such fruit as wil shelter and adorn himself, but of little or no use, to God, or good men, or the common good. Or like those Hose. 7.14. that howled (see how God compares them to hounds, yelping for carion) in their devotions for Corn and Wine, and Oile, but not for obedience. Or as Zech. 7.5. When ye fasted and mourn∣ed in the fifth month, and the seventh month,

even those 70. years did ye at all fast to me, even to me?

Touching the third righteousness, viz. of Conversation, for brevities sake, only two Questions. 1 Qu. is a plain one. Is thy righteous conversation as to the Tenor of thy Care, Conscience, and Contest (a∣gainst unrighteousness) universal, Like David, Psal. 119.6? viz. I will have respect to all thy Commandements. Thou wilt Conscionablie respect, though thou canst not absolutelie effect all the Com∣mandements in all degrees. Though thou dost sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Stumble with a slip, yet thou dost not (1 Joh. 3.9.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Work at the trade of trans∣gressing. Thou art none of the Pognale aven (as the Hebrew phrase is, Psal. 6. ver. 8.) Of the Workers of iniquitie, suta∣ble to St. Johns Greek phrase in that but now quoted. Self-allowance in the breach of any one of Gods Commande∣ments is a breach of all, a guilt of all. Jam. 2.10. Gods Commandements being united like the links in a chain, or the stones of an arch; if one broken, the whole is bro∣ken. Or what one sin can a man allow himselfe in, but it will intrench on most

of the Commandements, if not all? 2. Qu. Dost thou, as often as thou dost fail or falter in thy conversation, Write retracta∣tions with prayers and tears? Dost retreat with penitentiall sorrows, viz. as 2 Cor. 7.1••. With carefulness, indignation, fear, vehement desire, zeal, revenge against thy sin? Do afflictions ly light, and sin lyes heavy as on Davids heart, express in his 7 penitentiall Psamles,* 1.7 where (though a most valiant stout hearted man to en∣counter dangers) he is cast down in the apprehension of his sin, as at no time, no condition else, the like. And Paul that can glorie in tribulations, Rom. 5.3. and throws down the Gantlet to challenge a combate with all difficulties, Rom. 8.32. to end of chap; Yet let but poor creeping concupiscence p••ep upon him, to hinder him in the good he would &c. and he cryes out, O wretched man that I am, &c. Rom 7. 21.22, 23, 24.

To close this use: 'Tis most certain that unless a man be such a right man, upright man, a righteous man as aforesaid, he cannot be a reall thankfull, God-prais∣ing man, what ever he may jabber with his lipps. He cannot truly praise God

without some true spirituall love and joy in God; and these he hath not, unlesse he attain a grounded comfortable per∣swasion of the love of God in Christ par∣doning his sinns, with the sincere effects, manifesting the same (afore mentioned) Luk. 7.47. I say unto thee, her sinus which are many, are forgiven (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in that (it ap∣pears) she loved much: but to whom little is forgiven, the same loveth little. And thus of the first Use, Reflexion, &c.

2 Of Incitation to the Fact of praise, to which two things (couchant in the Do∣ctrine) do engage us, namely,

• 1 The Comlinesse of the duty of praise.
• 2. The consideration of the Mercies prepared for our praise.

1 The Comliness. It is comely, or it be∣cometh us (if we be upright, &c. as we pretend to be) to praise. Is it not come∣ly, doth it not become us, that it appear We have truth of grace? It is more credit to wear a small Diamond, then a large Chrystal, or Bristol. As Prayer tryes the lawfullness of our Actions (a man cannot with any face, ask God to assist him in sinning): So praising God, tryes our

graces, 2 Tim. 3.2. Ʋnthankfull, unholy, (in gratum dixeris, & omnia dixeris) there∣fore vice versâ, on the contrary, The more thankfull, the more holy, and the more ho∣ly, the more thankfull. For prayer may have much (if not all) of selfe: but praise cannot but have much of God in it; for which cause (in part) David, is supposed, to be called A man after Gods own heart.

2 Is it not comly? doth it not become us, to come to our selves, when we have been dull spirited, dead hearted, and our souls have layn bedd-ridden, spiritually? Prayse in these Cases hath been the Cure-all-evill. See the Psalmist often in his Psalmes; that when he hath been in a deep dolefull dump, as soon as he could get up his soul upon the leggs of praise, how high, and heavenly is his heart, Psal. 73. in the former part of the Psalm, to the end of the 22 verse, in what a low deplorable condition (spiritually) is hee ver. 2.3. My feet were almost gon, my steps had well nigh slipt, for I was envious at the foolish, when I saw the prosperitie of the wicked, ver. 12. 13. Behold these are the

ungodly, who prosper in the world, they in∣crease in riches, Verily I have cleansed my heart in vain, and washed my hands in in∣nocencie, (a most dreadfull speech for a Saint, not onely for matter, but mode, to seal it with a verilie) ver. 22. So foolish was I, and ignorant, I was as a Beast before thee. But now mark the Calastrophe from the 23. ver. to the end of the Psalm, as soon as he can turn, and tune his notes to praise, how high is he, saying; Neverthe∣less I am continually with thee; thou hast holden me by my right hand. Thou shalt guide me with thy counsell, and afterward receive me to glory. Whom have in Heaven but thee; and none on earth that I desire be∣sides thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever, &c. So Psal. 77. In the first eleven verses the Psalmist is in a deep dejected condition, ver. 2. In the day of my trouble I sought the Lord; my sore ran in the night, and ceased not: My soul refu∣sed to be comforted a sad expression). I remembred God, and was troubled a sadder expression); I complained and my spirit was overwhelmed On which the Psalmist

himselfe puts a note of Emphasis, viz. Se∣lah. He goes on. Thou holdest mine eyes waking, so that I cannot speak &c. Again, Will the Lord cast off for ever? And will he be favourable no more? Is his mercie clean gon for ever? Doth his promise faile for evermore? Hath God forgotten to bee gracious? Hath he in in anger shut up his tender mercies? On which also he set his eminent mark Selah. Now mark the turn of the tyde. As soon as he can give this Torrent a check ver. 10. saying, I sayd this is mine infirmitie; And in the same verse, and verse 11 12. set himself to meditate mercies and verse 13. &c. falls to praising, O how sublime are the gracious workings of his heart, viz. who is so great a God as our God? Thou art the God that dost wonders: Thou hast declared thy strength among the people. Thou hast with thine arm redeemed thy people, &c. (suta∣ble to our business this day) Once more to this see one Psalm more, viz. Psa. 116. In ver. 11. The Psalmists heart is sadly out of tune saying. I said in my hast all men are Lyars (he excepts not the Pro∣phets. compare, 1 Sam. 27.1.) But as

soon as this land-flood of passion is over, that the Land of mercies appears, how e∣levated are his affections heaven-ward, as he expresseth himselfe in the very next verse, viz. 12.? What shall I render to the Lord for all his benefits towards me? Hee cannot think what may be great enough and good enough. Now he is ver, 13, 14. fit to pray, to call on the name of the Lord; and forward to pay his vowes, &c. With all these, take a late experiment of the Heart-reviving power of praysing, confes∣sed by a worthy pious Minister (Mr. Greenham I think, for I had not time to turn Books)

I endeavoured (saith he) to set my selfe to study, I could not stu∣dy. Then I endeavoured to meditate, to set my heart in tune, but I could not meditate Then I would have prayd, but I could not pray. At last I fell to considering Gods mercies, and to prayse him, and then my heart came to himself, and I was in a sweet temper.

And truly other experienced Christians (and I hope such are some at least of you) do find the experience of this heart reviving exercise of prayse.

3. Is it not comly, doth it not become us to have many beautiful returns of hea∣ven; much manifestation of Gods pre∣sence with us? Praise is not onely a Gi∣ver, but a Getter. See Jehoshaphat's pray∣sing God, 2 Chron. 20.22. And when they began to sing, and to praise, the LORD set ambushments against the children of Ammon, Moab, and Mount Seir, which came against Judah, and they were smitten. So also Paul and Silas praying, and singing PRAYSES unto God, Acts 16. Suddainly there was a great Earth quake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and every ones bands were loosed, &c. Praise is like a pump, which in pouring out water draws more water. Or like the strings of an in∣strument, which being strucken with the hand, do verberate the ayre in its first sound, and are reverberated by the ayre to an after-sound. Praises to the hollow and holy heavens, never faile of a sweet Eccho to the heart, from Heaven. For Praises as well as Prayers put out Careful∣ness from the heart, and put into the heart, The peace of God passing all under∣standing

which will keep, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Keep as in a Garrison, there's the excellent Garri∣son) your hearts and minds through Christ Jesus, Phil. 4.6, 7.

4. And lastly, is it not Comly, doth it not become us to be of a cheerfull, joy∣full spirit in the Lord, like our God? To be like Heaven, like Angells, in Comple∣xion, language and business? Surely 'tis commanded that we rejoyce in the Lord always (Phil. 4.4.) and again (in the same verse) the Holy Ghost commands it saying, again I say rejoice, viz. to credit Gods goodness to us. And praise is the pleasant work of joy, in the former part of the verse of my Text, ushering it in thus, REJOYCE in the Lord O ye righteous, PRAYSE is comely for the upright; joy be∣ing of the definition of Heaven, Psal. 16. last In thy presence is fulness of joy; at thy right hand are pleasure for evermore. There are prayses and Alleluja's or Halelujah's, the language of Angells, Isai. 6.3. The Seraphims cryed saying, Holy, Holy, Holy is the Lord of Hosts, &c. And Luk. 2.13 There was with the Angell a multi∣tude of the heavenly host praising God, and

saying, Glory to God in the highest, &c. And the Churches business, as represent∣ed in Heaven, are Allelujaes, Rev. 1, 3, 4, 5. I heard a voyce of much people in HEA∣VEN, saying; Alleluja, &c. And again they said Alleluja. And the 24 Elders, and the 4 Animals worshipped God, saying, Amen, Alleluja. And a voice came out of the Throne saying, praise God. No creature of the earth so heaven like, and heart exhi∣lerating as Musick; and therefore used in Scripture, both in the Old Testament and in the New, to typifie the heavenly joy in the Holy Ghost, and the joies of Hea∣ven. * In praise we testifie,* 1.8 wee feel the first in our affections; and see the other in our faith and hope. And thus we have brought comlynesse to the highest hight, and so put a period to our speech of that.

2. Our mercies call for our praise. And here I must rather Epitomize, then Anato∣mize (to dissect and read a lecture upon every part). I could mind you of that of the Psalmist, Psal. 25.10. ALL the paths of the Lord are mercie and truth, unto such as keep his Covenant, & his Testimonies. And upon this ALL, I might enlarge to every

finger toe, and nail on them, as our Savi∣our saith (Mat. 10.30.) The very hairs of your head are all numhred. I might also mind you of devout Austins platform of praise,* 1.9 viz.

To praise God in prosperitie, because he comforts: in Adversitie, because hee corrects: For that before we were, because he made us: For that when we were, be∣cause he hath given us salvation: For what when we had sinned, because he par∣doned: For what when we were convert∣ed, because he helped: For that when we have perseverd he Crowneth us.

I might also run over the mercies mentioned in this Psalm, wherein is my Text, argu∣mentatively pressing the performance of it. But, for compendiousness, it shall suf∣fice to touch on some of them by and by, which Concentre with this days comme∣moration. Where I shall not delight to digg into the wounds of others miseries, but duly set forth the dignity of our own deliverance.

1 'Tis a matter of praise (worthy Sena∣tors, and Christians) that this day we may praise, viz. That we live to praise; have leave to praise; do meet to praise; have

a mind to praise; have means to praise; especially in this mode and majestie of so∣lemnitie * as in a day of a princely mar∣riage. The place,* 1.10 the face of this Congrega∣tion seem to mee to have written upon them Ʋnion, Ʋnion Ʋnion; Union of hearts, of Parliament, City, and Armie: which Ʋnion is the foundation of marriage. The Sermon mainly designed to espouse you all to the Lo••d, in true joy, praise, and thankfulness; and in that Tertio, to one another And this union is greater then that of marriage. For they that are joined to the Lord, (1 Cor. 6.17.) are ONE SPIRIT. The praises now dictated, or sung by us are the Epithalamia i. e the Spirituall marriage-songs (so wee mean, that mind our business, to sing and give praise for the uniting mercies of this day) Your Prince-like Feast (interpreted ex∣presly by that common vote of good people) is your interview for union and therefore justly called a marriage Feast. And here is your Minister to pray hearty for you, that God would for ever unite you in the truth, and love, and love of the truth. And upon that, solemnly and se∣riously

to pronounce those whom God hath joined together, let no man put a∣sunder, I say no man, no Devill, no Jesuit. Amen.

But 2ly, If this be matter of praise that we may praise; how much more the cause of this days praise, to witthe grand, & stupen∣dious deliverance of this Common-wealth, comprehending three Nations; and all the Churches, and the thousands of the peo∣ple of God in those Nations. And there∣fore it is (though I say no more) our justice to praise God; Suum cuique tribue∣re, to give God his due; whose justice to the weeds, was mercie to the Corn, ac∣cording to the 5. and 10. verses after my Text in that Psalm, pressing my Text, The Lord loveth righteousnes, and judge∣ment; the Lord bringeth the counsell of the Heathen to nought; he maketh the devices of the people of none effect. And of this our justice, in praysing God, there is a kind of Comlinesse too. For if of every morall acquired virtue there is a transcendent beauty that would ravish the sonns of men if they could visibly behold it:* 1.11 How much more of infused grace (called the

divine nature). So that our duty is like the cause, both being glorious.* 1.12 For our deliverance is like the cloud that was the convoy of Israel in all their deliverances from Egypt to Canaan, viz. Darkness to our enemies, but glorious light to us, if wee consider these four Qualifications of it.

1 The matter from which we are deli∣vered. Not from proclaimed warning War, like generous enemies; but rather from a hidden hellish plot (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 look∣ing like an intended Massacre. Not from forreigners, strangers abroad, but from them at home, of our own bowells. Not from dropps, but a deluge of blood, for all the godly of the Land to drink from the hand of the wicked Cavalliers (for on them I look as the principall, the rest but as de∣coyed by them) I say to be drunk from the hands of the Cavalliers, intending yea, and endevouring jointly, and uni∣versally to rise at once, in all parts of this Nation at least. He that denies this, tells me there is no Sun in the Firmament; and would perswade us not to believe what some, of us have seen with our eye, and heard with our ears from the

mouthes of the enemies themselves.

2. The Moment of our deliverancee It was like that of Isaac,* 1.13 when the blow was fetching. Like that of Moses, when the generality of the people were about in∣stantly to stone him, then, very then, in that instant,* 1.14 the glory of the Lord came down upon the Tabernacle, and daunted them from their dismall design? Or like the deliverance of Israel at the Red-sea. If the Sea bee not divided that very night (a great work to bee done in a night) then good night to the Israelites lives,* 1.15 or liberties, or both. It was an a∣stonishment to us to think that whiles we were all,* 1.16 most intentively gazing, and admiring at the setting of a single person, and glorying in the rising and ascending up of this Parliament (O happy day) the enemy in all parts are ready to swarm and to come about us like Bees. But (as the Psalmist saith, so say we) in the name of the Lord they were destroyed, according to that divine Hebrew proverb of old, Behas yehofa yeraeh, That is in the Mount of the Lord it shall be seen. For so in the 18, and 19. verses after my Text pressing our

duty in it, Behold the eye of the Lord is on them that fear him, upon them that hope in his mercie, to deliver their soul from death. Deus videt, & ridet God saw and laugh∣ed the enemie to scorn.

3. The manner of our deliverance, viz. a most bloody design, prevented almost by a bloodless victorie. Of which we are glad, as well as our enemies. A rare Sym∣pathy between two adversarie Ar∣mies

4. The Means of our deliverance, viz. Digitus Dei, The finger of God. Wee ac∣knowledge the diligence, forwardness and resolution of the Souldierie. And that was of God too. 'Tis God and his Cause that carries it. We have it demonstrated by the contrarie too, viz. the ill success when these have been left (though I have not the place). But in this our de∣liverance behold further in special, Digi∣tus Dei, the finger of God, the movings of God upon the heart. For though the enemie were greatly prepared, and mighty in strength, and that in a chiefe strength of an Army, viz. in Horse, espe∣cially for such a design (suddainly to

over run and subdue a whole Nation) in∣flamed also (as they pretended) with great zeal, and most specious pretences, yet in the day of Battle they had no heart, nor courage sutable to such a day. God had sent the Hornet of fear and daunted them. So that our Armie Venit, vidit, & vicit. God the great Master and Commander of hearts (for all their mighty power) had taken away their heart. So that to this, we may apply that in the 16 and 17 verses after my Text (pressing the practi••e of it upon us) There is no King saved by the MULTITUDE of an Host: a mighty man is not delivered by much strength. An HORSE is a vain thing for safety; neither shal he deliver any by his great strength. Surely no, when God takes away the heart of the Rider, yea and of his Infantry too. And this is a main thing that I de∣sire we may mainly mind; That the grand things that God hath done for us in this last and great revolution, hath been by heart-work; wherein none can make any shew of claim to share in his honour. God wrought upon the hearts of the Armie a jealousie of a design to set over us an anti-interested single person, contrary to our

interest and Common-Wealth; which made them so effectually importune the dissolution of the last convention God again wrought upon the hearts, of the same Armie, a sensible satisfaction that their interest was involved in the interest of this Parlia∣ment; and that both their safeties, and of the whole Common-wealth, were inseparably twisted together, and like Hypocrates Twinns, live and die together; whereupon, the former Conventions being dethroned, the Souldiery importuned this Parliament to return to their duties. So that in these, God wrought in our Army a kind of change of their hearts; whereby of ill masters, they became excellent servants to this Common-wealth, and came off Gallantly. Again God works for us with heart work upon, and in our enemies. 1. God took away the wit, or courage, or both of many parties in many Counties that they were not up in Armes considerably, at the nick of time. 2. That from that most considerabe body in the North-East, God took away (as we said) their courage, So that in these things God took away the heart.

And thus (to close our Sermon) should wee well weigh mercies (praising comes of prizing) we should weigh them like gold, every cinder and Scintil, to a grain. And measure them all, so exactly, considering them as a Ball of Silk; not what is the Globe or bulk of it only, but to what a length it will run, and what it wil make in the improvment. Verily we should discern the length of this days mercies, by the length of our miseries if the plot had taken: And thence conclude; that our pre∣sent deliverance (if we have the grace to keep the

Talent God hath given us) extendeth from this generation to the next, and so the next, &c. till Christ come. Now if for future mercies the Apo∣stle puts the Question, 2 Pet. 3.11. Seeing we look for new Heavens and a new earth, wherein dwells righteousnese (the old being dissolved by fire) what manner of persons ought we to be in all holy conver∣sation and godliness? How thankfull and holy, should we be for present mercies; so as to be as it were distressed (with the Psalmist, Psal. 116.12.) what and how to render to God praise and obedi∣ence, good enough, and great enough for all the greatnesse of his goodness towards us. For surely the Lord doth overcome us, yea overcome our ve∣ry thoughts with the hughness and highness of his numerous mercies, Eph. 3.20. He doth for us above what we could ask or think. And his mercie (as Psa. 36.5, 6.) is to the heavens; his faithfulness reach∣eth to the clouds; his righteousness is like the great mountains; and his judgements like a great deep. Therefore let the people praise and sing, and let the heavens ring with Halel••jah's, praise, honour, and glory, be given to him that sits on the Throne, and to the Lamb for evermore, Amen.

Notes

• * 1.1

  The FOR, pre∣fixed in our En∣glish; is not in the Hebrew. Therefore I considered the Text no further then as an ab∣solute sentence, on the present occasion.
• * 1.2

  What praising of God is?
• * 1.3

  Plin. Nat. Mist. prata rident. Hors.
• * 1.4

  Ago tibi grati∣as ••ientissime Imperator, & si possem etiam reserrem. I lin. Paneg. ad Tra∣janum.
• * 1.5

  Cant. 1.6.
• * 1.6

  I knew a prōpt young man of about 18. years of age (I give you the story in the Margin, be∣cause I minded it not in my ser∣mon) He being well bred, and catechised, was once asked at a p••ivate fami∣ly catechising, How he thought to be saved? hee answered by Christ. He was asked 〈◊〉〈◊〉 a∣gain, how he should come by Christ? he an∣swered by saith Being asked a∣gain how hee should come to believe, he an∣swered, by the promise. Being asked again what promise he had to ground his faith upon? he answered Come to me all ye that are weary and heavie laden, &c. All which answers he gave as readily as here they are to be read. So he went off creditably as to men, but suddenly after his heart smote him, that he had never practically made use of that pro∣mise to build bis saith upon it, by way of pleading, applying, and relying, though mentally he had had it ready in his memory; and thereupon was cast into great trouble of mind Apertinent story for this particular; and a profitable monition to brain professors, no∣tionall Christians that know and do not, or not to purpose.
• * 1.7

  The 7 peniti Psalms are Psal. 6 Psa. 3 Psa. 38, Psa. 5 Ps. 102. Ps. 13 Ps. 143.
• * 1.8

  So in the Psalms oft; and in the Revela∣tion oft. Psal. 57.8. Psal. 108.2. And at least ten times more. And Rev. 5.8. Rev. 14.2. Rev. 15.2.
• * 1.9

  Quid est totâ die, id est, sine in∣termissione lau∣dare? In prospe ris, quia conso∣lâris: in adver∣sis, quia cocrigis antequā essem, quia secisti me: Cum essem, quia: salutem dedis•…•…i Cum peccassem, quia ignovisii: Cum conversus essem, quia ad∣juvisti, Cum perseverassem, quia Coronasti. Aug. super il∣lud Psal. Totâ die repleatur os meum lau∣de.
• * 1.10

  Consedere Du∣ces, & vulg: stante Corond.
• * 1.11

  So Cicero hath it out of Plato.
• * 1.12

  2 Pet. 1.4.
• * 1.13

  Ger. 22.10.
• * 1.14

  Namb. 14.10.
• * 1.15

  Ex••. 14.21.
• * 1.16

  Gen. 22.14.