A SERMON PREACHED IN SAINT Paul's church THE tenth of October. 1641.  
By Mr. Thomas Chisheare. Master of Arts of Brasennose college in Oxford.  
Wherein are many memorable passages most worthy of serious observations in these Times.  
Printed at London in the year of our Lord 1641.   

A SERMON PREACHed at Saint Paul's Church the tenth of October. 1641.  upon psalm. 148. ver. 12. and part of the 13. Young men, and maidens, old men, and children, let them Praise the name of the Lord. 
MY whole allotted time would be to short to stand, either to speak of the penman here the holy Prophet David, or this his work in general, or this his psalm in particular. For himself, he was a man after God's own heart, that is his greatest title, and he went beyond all the sons of Adam, who was a King, and a Prophet, in all causes, both ecclesiastical, and politic, in four particulars never yet paralleled; A Shepherd a musician: a soldier: and a Prophet.  
For the first, ye know what service he did, he slew a Lion, and a bear, an absolute type of Death, and Hell, to be overcome by this victorious Lion, of the Tribe of Judah. For a musician, he was the sweet singer of Israel, yea he was able to charm the devil himself, and quit that evil Spirit which vexed Saul. For a soldier, he was most famous, witness that battle wherein he slew Goliath, and beheaded that great Champion of the Philistines with his own sword. For a Prophet, none so fully, and so clearly foretells the Person, Incarnation, Passion, and resurrection of Christ foretold, as David did: he in his own person did oftentimes intimate many other men, so that his divine writings are the Compendium of all the sacred Scripture, it seems Christ himself set much by this book, for you may observe that he used the sayings of the Prophet David, more than any other Prophet, yea more than all the Prophets together, Moreover when the devil tempted Christ, he arged a Text out of this Prophet, as if the devil had observed how greatly David's sayings were respected Our Church considering the useful excellency of this part of Scripture, hath ordained a more frequent use, then of any other part of Divine write. But I must stay no longer in the commendation of this our Prophet, or his book of psalms, he rather bids as practise what we find written: young Men and Maidens &c.  
Which words are the Conclusion of a psalm, which we may not unfitly style by the name of a Divine Masque, where is scarce any Creature in the whole world but the Species are in this psalm.  
Here are Angels, 
verse. 2.  and all Hosts. Sun, and moon, and stars of light. 
verse. 3.  The Heaven, and Heavens, and the waters that be above the Heavens. 
verse. 4.  The Earth, the Dragons, and all Depths. 
verse. 7.  Fire, hail, Snow, and vapours and stormy winds. 
verse. 8.  mountains and all hills, fruitful trees, and all Cedars, 
verse. 9  Beasts, and all cattle, creeping things, and flying fowls 
verse. 10.  Kings of the earth, and all People, Princes, and all judges of the earth. 
verse. 11.   
And in the words of my text, Both Young Men, and Maidens, Old Men, and Children, let them praise the Name of the Lord. You that desire strange, and rare sights, O come hither, and view the whole troop of God's creatures, a Chorus that is led by angels, followed by men, and directed by God himself, and yet stay not too long in contemplating of them, for thou they self also of what degree soever, have a part to act, as well as the rest. Young Men, and Maidens &c.  
For my better proceeding herein, I shall first observe the connection of these words, with the precedent. Secondly the duty that is commanded, and that is praise to God. And thirdly the Actors, and those are, juvenes & virgins &c.  
So that you see the Text like the Iron gate to Peter, opens unto us of its own accord; and to look for more abroad, were like Esaw to hunt for Venison a far off, when like Jacob, we may have it near our hand. I will treat of this Text very plainly, for, Ita non debet loqui Theologus, ut possit intelligi, sed ut non possit non intelligi. First that we may know that this Masque is worth our labour, and not unbeseeming so glorious a creature as man is, our Prophet shows us that it befits the Angels in Heaven, 
verse. 2.  yea it is the height of their felicity, to comfort themselves in Anthems of praise to Almighty God. So saith Saint Luk. And suddenly there was with the Angels a multitude of the heavenly Hosts praising God. 
Luk. 2. verse. 13.  The Angels leaped out of Heaven for joy, to congratulate mankind with a morning anthem of praise, and thanks. Thus you see the part we have of act is nothing derogatory unto our worth, since the glorious Angels themselves are employed in the same. But to go on, this our Prophet shows; that the very Beasts, and Trees, and fowls can perform that, which the devil would persuade us, is so difficult. The ox knoweth his owner, and the ass his Master's crib, but Israel doth not know, my people doth not consider. 
Esa: 1. verse. 3.  So here our Prophet would have us to take notice of Beasts, and fowls of the air, nay the air itself, wind, and storms fulfilling his word. Christ tells the Jews, that the Queen of the South should rise up in judgement against them at the last day, and not only the Queen of the South, but the airy wind of the South, shall as it were rise up in judgement against us at the last day, because that also doth perform the will of God; Which man will not do. Now I come to that which I chiefly 〈◊〉 at, Young men, and Maidens &c.  
The Duty here enjoined, is a duty of Praise, but not so much 〈◊〉, as 〈◊〉 for then the Pharisee would have acted his part best: our praise must be both Ore, Opere, & Cora● Christ forbidding swearing in that Divine Sermon of his upon the mount, shows us a Method, how to affirm, or deny any thing, 
Mat. 5. verse. 37.  Let your communication be yea, yea, nay, 〈◊〉: for whatsoever is more than these, cometh of evil.  
On which place (I remember) one glosseth well Christ doth not intend (saith he) that we should pronounce yea twice, or nay twice with our tongues, but that the heart should first consent or refuse, and then the tongue should follow, either in yea or nay, there should be an agreement between the tongue, and the heart, let your communication be, yea yea, nay, nay, so likewise in preaching the name of God it must be first performed by the heart, and then echoed out by the tongue, 
verse. 8.  and afterward commented upon in all our actions, 
verse. 4.  as yea may see in this psalm, where the Prophet calling upon the creatures to praise God, urgeth them thereunto with an argument taken from the wind, and storm, fulfilling his word. So that it is not enough for the wind to whistle, or the rain to rattle, if we should Praise God as we ought, it must by fulfilling his word: What is that instrument of ten strings which our Prophet, speaketh of but the devout heart of a Christian, tuned, and rightly set to the ten commandments? This music sounds sweetest in the ears of Heaven, so saith Saint Augustine more at large in that excellent work of his, de decem chordis. Good works should say to oral confession as Ruth did to Naomi, And Ruth said entreat me not to leave thee, or to return from following after thee, for whither thou goest I will go, &c. 
Ruth. 1. verse 16. and 17.   
And where a godly conversation doth not concomitate oral confession, that praise sounds harsh in the ears of God, Ergo (as the Father saith) Noli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must have bracelets as well as earrings, good deeds as well as courteous language: or the ornament which our spiritual Isaac gives to his Rebechah, and which he most esteemeth; these are they which make him take pleasure in our beauty, therefore let us take pleasure not only to speak, and hear, but do the same: for this is truly to praise the name of the Lord, and as we must praise God in thought, word, and work, we must labour to keep an agreement between them all; for if one only string be out of tune, although all the rest be rightly set, yet this one will so jar, that the lesson played upon it, to a skilful ear, will sound as bad as if all were out of tune. If thou dost forsake drunkenness, whoredom, or such like, and yet dost cleave to covetousness, it comes all to on reckoning, for he that offends in one point, is guilty of all, (saith the Apostle) look therefore to thy bosom sin, and never leave striving until thou quite extirpate the same. How many are there of us, that will pray in necessity, but will not praise in prosperity. The husbandman so long as the corn is growing, will hedge and fence the field, with all care, and diligence: but when it is reaped than he lets it lie open, for Hogs, and other Beasts to tread, and trample in. When we have what we looked for, than welet the reine slip, in a storm we would be glad to shelter ourselves under the branches of that tree: which afterward we are ready to cut down; and burn it. After the same manner the ungrateful Athenians dealt with Themistocles, when there was any sedition, or uproar in the City, than who but Themistocles, but when by his discreet wisdom, and good counsel all was quieted, than who more vile, who more contemptible than poor Themistocles? I wish, this might be applied to too many of our times, who are fitly compared to a Herd of hogs, the keeper beats them down acorns, and they eat them up greedily, but never look up to the tree, only when they find their store spent, grunt a little for more like as when some wholesome potion is boiled in a brass vessel, yet the brass gives it such a relish, that it becomes good for nothing. Prayers, and praise in a good man's mouth, is like sweet incense, but in others, it is like brass, and savours too strong of the Cask, and therefore the wise man saith, that praise is not seemly in the mouth of a Sinner.  
The husband man when he is like to have a good harvest, or the Merchant a good return from Sea. He will give praise to God, but with such a relation to his gain, that a man may easily perceive it was not of free will, neither indeed willingly did he give praise to Almighty God: and indeed men do behave themselves so, as if they were bound no more to give God praise, than he is to give them benefits. The Lord hath given and the Lord hath taken away (saith Job) blessed be the Name of the Lord. 
verse. 5.   
Quando tibi benè est, lauda misericordiam Dei: quando male, lauda iusticiam Dei. And that lustily, and with a good courage. Our prophet David calling upon the creatures to praise the Lord, he joineth a reason: For (saith he) Let them praise the Lord, for he commanded, and they were created.  
But we have much more cause; for besides we have the benefit common with them, we have above all other creatures, a great benefit of redemption by Jesus Christ: in this God hath exalted men above Angels, in giving unto them his only begotten son, as his power was manifest in the creating of the world, so the riches of his love, was never so fully showed, as in sending his only begotten son to suffer for us. I remember a story of one Saleucus, who made a law, that all adulterers should be punished with the loss of both their eyes: on a time it came to pass his own son was taken in the same fault: his good old Father being perplexed much thereat, at last resolved on this course: that the executioner should pull out one of his own eyes: and another of his sons; that so both justice might be satisfied, and mercy showed. We likewise were in danger both of losing this life, and that which is to come, as also of suffering a double Death, temporal, and eternal, but God hath found out a means for our delivery: Christ came in, and suffered one Death himself, to free us from the other Death. Plato gave thanks unto the Gods. First, that he was a man, and not a Beast. Secondly that he was a Graetian, and not a Barharian. Thirdly that he was not one of the common rout, but a Philosopher. But besides we are men, we are Christian men, who live in peace, and plenty with the free passage of the gospel of Jesus Christ. Therefore let us both Young Men and Maidens, old Men and Babes praise the name of the Lord. Gratiarum actio, respicit gratiam dantis, ubi igitur est gratia maior dantis, ibi gratia maior accipientis. Assure thyself of one thing as Saint Augustine hath, Qui non vult laudare in hoc seculo, obmutescet in futuro. God at the last day, will say to such an one, as the King did to him, that had not on the wedding garment. I should be too tedious if I should stand to reckon up the manifold mercies that God hath be stowed on this our land, beyond all the world besides, our Peace, and Plenty, with the gospel of Christ, our many, and great deliverances, both from foreign enemies, and domestic traitors: so that we may rightly say, Ignem & aquam transivimus. God hath delivered us from the Spanish invasion, and the gunpowder treason, and hath placed us in a wealthy land. Be ye therefore filled with the Spirit (saith our Prophet David) speaking to yourselves in psalms, and hymns, and spiritual songs: and here I might speak of the godly care of our Church, which hath ordained singing of psalms, both before, and after Sermon, and indeed are very fitting to be sung in order, for the better stirring up of our affections. And here I have a just cause to task them of the separation, who will not admit of any set form of prayer, for that (as they say) is cursing of the Spirit, but why then should we have a set form of singing? For my part it shall ever have my allowance & I think that these their Ex tempore prayers sounds as harshly in the ears of heaven, as divers psalms sung together in sevorall tunes, would in ours. I remember the Apostle Paul makes mention of three graces viz. Faith, Hope, & Charity, but the chiefest of these is Charity, Charity, & love is the chiefest 
1 Chro. 1● verse 13.  Propter durationem, for in Heaven we shall enjoy both that we did believe, and hoped for; but love shall accompany us there also: in imitation thereof, I shall also name three, prayer, praise, and Patience, but the chiefest of these is Praise, and that for the same reason, because it shall outlast all other, here we stand in need of things necessary both for the body, and soul, and therefore we have need of prayer, here we are troubled, and afflicted with divers kinds of adversities, And therefore we had need of Patience: but hereafter in heaven, all tears shall be wiped away from our eyes, we shall have no need then, of Prayer, or patience, only praise shall still remain, than it shall be as it now is, the greatest joy of the Angels to consort themselves with the Saints, in singing glory, and Honour, and praise, to him that sits upon the Throne, & to the Lamb for evermore. And so I have done with the duty in general. And now give me leave a little to acquaint you with some observations; and first for reproof, there is no impartial Christian, but it would grieve his heart to see the profanation of God's ordinances, when cobblers, Weavers, and tailors, and Feltmakers. Frange leves calamos, & scind Thalia libellos. And these to go unpunished, nay much made on, and well countenanced: many of our Pulpits now a days, do ring of the Doctrine of Devils. On did preach publicly, that it was not fit for Parents to teach their children the Lord's prayer. Another did maintain, and approve, of that bloody act of Eelton. An other (to use his own words) would maintain that there was no more holiness in the Church, then in his kitchen, nor in our communion Table, than his Dresserboard. O horrid Blaspemy! what will become of us, if ecclesiastical jurisdiction may not curb such as these are. O that they might be permitted to punish these things, with what fury would they dart out their thunderbolts, and with their Coruscant beams beat these bats into their accursed holes; the house of God profaned: the memory of the Saints razed: the monuments of good Christians; it is great pity to see, that those who have been special benefactors to this City, that their Monuments are defaced. I would it might be taken into serious consideration, neither Insignia Regalia can escape their censure. For in one Church of this City, it was openly preached, that the King's crown should be pulled down, because it had a cross upon it. I wish we could pull down the old man of sin, and leavell those mountains of Pride which are in our hearts. God's house is abused, and the Ministers of God abused: there cannot one of them go along the streets, but straight he is taken notice on, who he is, or the like contumelious reproaches, look yonder goes a Jesuite: and Abbilubber, one of Baal's Priests: one of Canterbury's whelps.  
There is one place I would have you look unto: where it is said. They mocked the messenger of God, and despised his words, and misused his Prophets: until the wrath of the Lord was against his People, till there was no remedy. 
2 Chro. 36. verse 16.  We read in the former verses that they had polluted the Temple and committed many, and great sins, but yet God did forbear, until they came to misusing of his Prophets, and then there was no remedy, the word in the original doth properly signify, that their sore was cankered. The decent Munimenta which have stood time out of mind in divers Churches, to keep the Lord's table from prophanaion, is fetched away by those that have no authority. (I conceive the order of the honourable house of Parliament) & I do confess that there were too many alterations of late, but for those that have stood decently, time out of mind, that the rude, and inconsiderate multitude should demolish them! I would wish these to consider what the holy Prophet saith, He that breaketh a Hedge, a Serpent shall bite him: I conceive that ye all know what I mean by the Hedge, and I wish you may not too soon feel what is meant by the Serpent. We have too many in these our days are so invective against Bishops, as if they would pluck up both branch, & root in one day, although there may be some faulty in the Church, therefore shall the Church suffer? Some Aldermen have been faulty, and some judges have been delinquent, but therefore shall there be no judges, & no Aldermen? Let the parties, that have done evil, be punished, and not their 〈◊〉 office. So likewise for the book of Common Prayer, how is it condemned, and reviled (that I say) what was made by the consent of many godly Ministers, and sealed with their dearest blood; it hath been termed by the name of Pottage, or Porridge, you must give me leave to be a forewarner to tell: you. For what things the wrath of God doth hang over our heads, but by my conseut, those that will have none of the Porridge, should have none of the meat, Ex tempore Prayer, & Ex tempore Preaching, as if their glorious Lord, & heavenly Father, had deserved no more reverence at their hands then to serve for blocks, and Posts, that when they are ready to tumble out of their way, by taken of theirin considerate haste, taken hold of these names, keep their tongues in play, while their rash invention makes a farther passage you shall read what Method was observed in the building of Solomon's Temple, that it was built of stone, made ready, before it was brought thither; so that there was neither hammor, nor Axe, nor any tool of Iron heard in the house while it was in building: 
1 King 6. verse 7.  if this Method were observed in the building of the Temple, we should not have such hacking, and hamering, as if Babel were now building, rather than the house of God; or if it were rather a pulling down, than a building up, and therefore our late King James, calls such Prayers, Monstrous births, and indeed how can they be otherwise, when they are conceived, and brought forth all in one hour? Prayer is the most necessary duty to a Christian of all other, and of all other most acceptable to Almighty God. Oratio fidelis est coeli clavis.  
But thou (such as these) must not think to open Heaven gate with the rusty picklock of ex tempore prayer. The same author King James saith in his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. If we were to come before an earthly Prince, how would we think with ourselves before hand, what gesture, and language, we should use before we came into his presence: do you think this fitting to be done to an earthly King: and shall the King of Kings (my beloved) be thus dishonoured, in many places of this your City, & Surburbs, by Anabaptists, S●peratists, Burtonists, and Brownists, and I shall acquaint you with the passage concerning the first founder of the last of these sects?  
It was one Browne a Minister who would preach nowhere but in private houses, and desert places, and the like: and the reason that he alleged, was, because we had no true Church but mark the event, a good benefice was offered this Brown, which he willingly accepted of, and he, that before would not acknowledge a Church in England, was content to be a Parson of A-Church a certain town in Northamptonshire: lo here you may behold the sincerity together with the antiquity of these Brownists! We read in the vision of Elijah, that there was a whirlwind, but God was not in the whirlwind: next an earthquake: next a fire: but last of all a still small voice, and there God was.  
When was there a greater whirlwind and Tempest in the Land then now is, and is there not an earthquake in this land of ours? when one shall go away with five or 600. pounds a year, and a poor Vicar for 40. pounds shall undergo all the burden? There was also a fire, but God was not in it, when many of our protestant Martyrs in the Marian days, were carried up to heaven like Elijah in chariots of fire. But as for us throughout our second Deborah's days, & our second Solomons days, & in the reign of our second Josiah (whom God long preserve) among us, we have, & do hear the still small voice of the preaching of the gospel of Christ Jesus, we have had free liberty for the public Worship, and service of God, even the full age of a man, till now of late, these disturbers of the peace of our Church, have risen, and the wind hath begun to blow again in the whistling, and blustering of these Brownists. I know there are some who are ready to task us for meddling with these things we have nothing to do with, but one answer is, what things are out of our reach, or what men in points of Religion? I am sure our commission extends to the highest Cedars, in Lebanon, as will as the hyssop, that groweth upon the wall. We are dogs of the flock, and therefore when we see cause we may bark, and live too. Now I come to give you a view of the actors: and those Young Men, and Maidens, &c.  
The parties are mentioned by couples, being tied two and two together. Young men, and Maidens, old Men, and Children, &c.  
And here is a double Caveat, first against presumption, and secondly against despair. First, that the younger sort might desire to praise God, they are exhorted to address themselves to the service of God, to remember their Creator in the days of their youth. Secondly, for aged men, that they might not doubt of the acceptation of their service, our Prophet exhorts them also, for the first you know David calls upon the Sun, and the moon, to praise God. Should the Sun reply, I will not do it in the morning, or at noon time, but when I am about to sit? or the moon reply, I will not in the full, but in the wain? or the Tree not in the spring-time, or Summer, but at the fall of the leaf? so likewise, thou Young man defer not the time of Praising God: take the swing of thy youth & do not defer to apply thyself to the service of God, till thy old age, but remember that for all these things, thou shalt come to judgement. He that styles himself by the title I am cares not for I will be, or I have been; but he that is at this present: take heed therefore, thou strong, and lusty young Man, the devil that holds the now, will every day tie a new cord about thee: Qui non est hodiè, cras minùs aptus erit: consider this, you that are yet young, whom the morning Sun of light adorns with his glorious rays, every-one doth not live to be old. Let us not procrastinate God's service: For the longer we defer to serve God, the farther God's grace is distant from us, and the dominion of Satan is more strengthened in our hearts, the more we delay, the more is our debt, the greater our sin, and less our grace. I will commend this lesson unto all. He, that doth not repent to day, bath a day more to repent of, and a day less to repent in. I shall only conclude this point with an hearty exortation for us all, of what sect, Age, and degree soever, I could wish that all our lives, might end, like this book of psalms in blessing, and praising Almighty God. I will hold your patience no longer in suspense, but will consummate all with the Psalmist. Let young Men, and Maidens, Old Men, and Children, praise the name of the Lord. Yea this name especially the name of our Lord Jesus Christ to whom with the Father, and Holy Spirit, be all honour, Praise and glory now and for evermore. Amen.  
FINIS.