A SERMON Preached before the Parliament, the Council of State, the Lord Major, Aldermen, and Common Council of the City of London, and the Officers of the Army, In Christ-Church London, Octob. the 6th. A. D. 1659. Being the Public 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. London, Printed By J. B. for Edward Brewster at the Crane in Paul's Church yard, 1660. Friday, Octob. 7. 1659. ORdered, that the thanks of this House be given to Doctor Homes for his great pains taken, in preaching and carrying on the duty of public thanksgiving on Thursday the 6th of October instant, before the Parliament in Christ-Church London. And that M. Blagrave do give him the thanks. The like Order to M. Caryl. ORdered that the Ministers be desired to print, and publish their Sermons; and that they have the like privilege as hath been allowed to others in the like case. Thomas St Nicholas Clerk of the Parliament. I do appoint Edward Brewster Bookseller, and Citizen of London, to print the said Sermon, in witness whereof I hereto subscribe my hand, Oct. 11. 1659. NATH. HOMES. To the Parliament of the Com●…wealth of England, and Council of State. My most Honoured Masters, IT had not been possible for me, sanâ ment (I speak the truth before the Lord) to have deemed this Sermon worthy of that dignity, to be printed (much less to be presented to your Honours), but that your desires, expressed in your Order, and much otherwise (which are a sufficient Command to me) stamped upon it that respect. Therefore I have not counterfeitingly painted the face thereof, fairer than it was: Nor have I cowardly maimed it of anything I then delivered: But just as ye then liked it, 'tis now as like it, as possibly may be said of the same, in complexion, physiognomy, & stature. The stream is as it first flowed thorough my mind, then to my mouth, thence to your ears, and now to your eyes. If now in this last running, the Spirits of it seem not flat, and weaker to your fast, but that it still reteins its first life, and vigour on your Spirits, to incite your further praises for mercies, and trusting in the God of your mercies, I shall the less care for the censures of men. And as God was pleased so 〈…〉 it, (and ye could not prevent it) that I should be much straitened in time, to prepare for so great a work, that all the Glory might be to him the fountain, and helper; so I am fully satisfied, and do desire that he may have it, and not I. I shall say no more (for prolix tediousness in any thing, is irksome to myself) but what John Gerson the Schoolman was wont to say, viz. When the Preacher hath ENDED, the Sermon is not DONE. For indeed it is still in Doing, in the hearts, and practice of spiritual living hearers; which is the prayer for your Honours, of your most obliged Servant NATHANAEL HOMES. From my Study at Mary Staynings London, Octob. 11. 1659. Psalm. 33.1. Later Clause: Praise is Comely for the upright. The FOR, prefixed in our English; is not in the Hebrew. Therefore I considered the Text no further then as an absolute sentence, on the present occasion. 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 sufficient 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 be praised? Ye have him named in the former part of the verse (in which is my Text) Rejoice in the LORD. But where is the subject-matter, for which we must praise? It is in the sequel of the Psalm, enumerating many Mercies, pressing the said proposition. So that the sense 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 ranked in that order as the former may best give light to the later. 2. Upright, which we have ranked in that order as the former may best give light to the later. 3. Mercies, which we have ranked in that order as the former may best give light to the later. 4. Comely, which we have ranked 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 sense of the Text. God is Laus, the praise of Israel. Laudatio the Act of praising, that's ours. Praising is a Cordial emanation of our affections into words and deeds, What praising of God is? 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 (spoken in way of praising God). And this praise is of the higher form of expressions. For praedicamus ut res sunt; we predicate, enunciate, or declare as things are. Approbamus quod bonum est; we approve that which is good. Laudamus quod excellit, we praise that which excels. Suitably, praise is most due to the most excellent God. In Divinity the things Glorifying God, Honouring God, and praising God, Concentre to the same general issue, viz. to manifest our thankfulness to God: but the words critically considered, contain a gradual difference. Glorifying 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 Honour? Praising God is our accumulating extollings of God with Arguments giving reasons of our said estimation, and actions Praedicamus voce, laudamus argumentis. Thus the Psalmist, Psal. 103, 2 3, 4. etc. 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 light from destruction: who crowneth thee with loving kindness, and tender mercy, who satisfieth thy mouth with good things, etc. 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, etc. Thus ye see, a Praise and an Argument, a Praise and an Argument. Like Aaron's Coat when he praised God in public worship amidst the great Congregation, Exod. 28. 34. A Golden Bell, and a Pomegranate, A Golden Bell and a Pomegranate 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 explained amounts to. Praise fundamentally is in the heart; signally in deed; formally in words; all concurring (pro re nata) or not true praise, Affections lonely (if they could be lonely) were a barren root without flowers. Flores plantarum Gaudia. * Flowers are the joys of plants: Plin. Nat. Mist. prata rident. Hors. so words and deeds are the flowers of praise, springing from true generous praiseful affections. Deeds without affections, are rotten hypocrisy; and without words a dumb show. Words without affections are but as an Organ-pipe, breath, without an heart: and without actions a lie, and trusting in a lie, Jer. 7.4, etc. 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, etc. Behold ye trust in lying words that cannot profit. Will ye steal, murder, swear falsely, etc. and come and stand before me in this house. Therefore as the Romans had three phrases of giving of thanks, signifying the three degrees thereof, viz. Habere gratias, to be thankful in affections: Ago tibi gratias ●ientissime Imperator, & si possem etiam reserrem. I lin. Paneg. ad Trajanum. Agere gratias to give thanks in words: Refer gratias, * to manifest thankfulness in deeds: so spiritually must be our praise. As we must not speak a lie, with good words over our bad actions, so not make a lie with fair profession, contrary to our inward affections. Revel. 21.27. And there shall inno wise enter into praising New Jerusalem anything that defileth or MAKETH a lie. Revel 22.15. Without are Dogs, Sorcerers, etc. and whosoever loveth and MAKETH a lie. 2. Upright: The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Right ones, so the Greek of the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so all the Eastern languages in our great Bible. In the former part of the verse of our Text they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Righteous. Right, and Righteous, according to our English, especially in a thing of this nature, are Conjugata, words of near kin. A man spiritually right, is a righteous man; and a spiritually righteous man, is the only right man. There are three sorts, or parts of rightness, or righteousness, to make, and manifest a man truly right, or righteous. 1 A rightness, or righteousness of person; That the whole man stands right in God's opinion, being clothed with the righteousness of Christ by saith; and is called Imputed Righteousness Psal. 32. v. 2. compared with v. 11. Blessed is the man to whom the Lord imputeth not sin. Ye righteous rejoice in the Lord, Rom. 4. three last for, It was not written for Abraham's sake only that faith was imputed to him for righteousness, 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 delivered for our offences, and raised again for our justification, 2 Cor. 5.19.21. God was in Christ reconciling the world to himself, not imputing their trespasses to them, etc. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God. And so Phil. 3.9. it is called the righteousness of Faith, the righteousesse of Christ, the righteousness of God. 2. There is a rightness of heart, as Jehu said to Jehonadab, (2 Kings 10.15.) Is thy heart right? A right Question, containing a special qualification to make a man right, though Jehu were not right. This rightness (or uprightness, as 'tis oft rendered) is called in the New Testament Sincere. q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man is at heart, what he seems in actions, or, Sine cerâ, as honey refined from the drossy wax; so is a sincere man from the fraud or connivance of sin, which goes along inseparably with the former imputed righteousness, Psal. 32.2. Blessed is the man to whom the Lord imputeth not sin, in whose spirit is no guile. Sincere men are called in Phil. ●1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is toazed abroad, (as a lock of wool) and discerned, and picked at the Sunbeams. Sincere in the Old Testament is called a perfect 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 subordinatedly to that. 3. rightness or righteousness of Conversation, when a man doth in the tenor, and general course of his life deal righteously with all, suum cuiq, tribuit, Tit. 2.11.12. The grace of God hath appeared teaching us to deny all ungodliness and worldly lusts, and to live soberly, RIGHTEOUSLY and Godly in this present world. He giveth to God (as our Saviour saith) the things that are Gods, and to Caesar, the things that are Caesar's; 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 second thing in the Doctrine, viz. The right or righteous man (who is the only meet man for praising God); And that his rightness, or unrighteousness is Faith putting on Christ's righteousness; Sincerity of holiness; and righteousness 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 cordially no more than a thief can pray se the Judge, who, he thinks verily, will hang him. Ye will say the unbeliever hath many mercies for which he may praise. We answer, his mercies (as we call them) whilst he is an unbeliever & disobedient to the truth, are Curses, Deut. 28. throughout. 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 legs of the lame are not equal, 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 mouths, and management of ungodly 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 conscience; 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 resolution of this case, I must premise some previous propositions by way of distinction. 1. That there are two sorts of afflictions; some are killing afflictions, depriving of natural life. Others are only correcting afflictions, sparing natural life. Of which we must note these five propositions, 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 evil, or cure us of evil of sin. As chururgery using Phlebotomy, scarifying, or lance is not good in itself, but as it cures the sick, or diseased patient. And therefore afflictions are sometimes called by God himself, evils; as Amos 3.6. Shall there be EVIL in a City, and the Lord hath not done it? 2. Nor are they conditionally, and instrumentally good so, viz. to such an end (to keep off, or cure of sin) as immediate necessary causes, or media, but per accidens, that is per aliud, by the help of another, viz. by the special influence of God, in, and upon our correcting afflictions, blessing, and sanctifying them unto us. As sometimes the Chirurgeons Phlebotomizing, scarifying, or lance, may cause rankling, Gangrenes, or festering, without timely application of his Balsam, etc. We see good Jonah a godly Prophet (in his prophecy) though the better for his Sea-affliction in the Whale's belly, was the worse (for a time) for his Lana-affliction, when God blasted his shaddowy succouring Gourd. 3. God doth oftentimes only show, and shake his rod, to give us warning, which if we take, he lays away his rod, and lays not on the strokes, 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 WARNED of God of things not seen yet, moved with FEAR, prepared an Ark to the saving of his house. 4. When we 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 usual way of afflicting) Isa. 27.7, 8, 9 Hath he smitten 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 purged, and this is all the fruit, to take away his sin. So Jerem. 31.18, 19, 20. I have surely heard Ephraim bemoaning himself thus: Thou hast chastised me, and I was chastised, &c Surely after I was turned, I repent. Upon this, see there what God saith. Is Ephraim my dear Son? Is he a pleasant child? For since I spoke against 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 evil in the hearts and hands, lips and licentiousness of the wicked, who thereupon may triumph over, if not trample upon the people of God, or their religion, and blaspheam the name of the God of that religion, and of that people. Of which David 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, etc. Now (things thus prepared) take our answer to the case in these positions. 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 David's own Argument, Psal. 6.4, 5. Return O Lord, deliver my soul, O save me for thy mercy sake, FOR IN DEATH THERE IS NO REMEMBRANCE OF THEE: IN THE GRAVE WHO SHALL GIVE THEE THANKS? So Psal. 28.1, etc. 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 die by that his disease, (which in likelihood was the Pestilence, or some such Ulcer as appears by the Plaster) Isa. 38. compare 2 Kings 20.1. etc. 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 affliction, by divine warrant, Amos 4.12. And because this I will do unto thee PREPARE TO MEET thy God O Israel. Thus did Niniveh (Jonah 3.) commended by our Saviour for so doing (Mat. 12.41.) 2 To pray for prevention of Afflictions, or removing of them, when they may be occasion of sin to us, is warrantable by Scripture, Prov. 30.7. Two things have I required of thee, deny me not afore I die. Remove far from me vanity and lies: give me not poverty; lest 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 lawfully pray for their removal, by divine example, Psal. 119.71. David having acknowledged and praised God that he had been bettered by his afflictions, that it was good for him that he had been afflicted, etc. 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 account 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 professeth, I am sore displeased with the Heathen that are at ease; for I was but a little displeased, and they helped forward the affliction. By which two last places of Scripture, it appears 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 enemy's insultations and persecutions Acts 4.23, etc. to 31. verse. The close is, that as in those five cases aforesaid, believers may lawfully pray for prevention, or removal 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 solemnity. For what we gained in prayer, we now give praise; viz. Not for the evil that is fallen upon our Mother's children that were angry with us, Cant. 1.6. but for God's gracious prevention of their, and our further Evil. 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 Doctrine to be explained, and that in a word, is Comely, the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to desire. Thence Niphal the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is our word) signifies Desirable; so that the sense of the Text (ad verbum is praise is desirable of the upright. But because our word in the Hebrew fountain signifies desirable, therefore the Hebrew Text, by a metalepticall derivation, transfers it to express sundry qualifications that fall under the notion of desirable; as Fair, Beautiful, convenient, agreeable, congruous, decent, comely, or it becometh. And therefore as the Septuagint renders it in our Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, it becometh; So the Eastern languages (daughter Dialects of the Hebrew) viz. the Chalde, Syriack & Arabic render it in like manner It becometh, viz. the upright to praise. Which is a phrase of a stronger signification 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 baptised of him, and John must suffer it so to be; for so both must fulfil all righteousness, Christ useth this phrase in Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it becometh, agreeable to our Text as Matthew also renders it, in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer it to be so now, for thus it BECOMETH us to fulfil all righteousness. The result of all this fourth particular is, that praising God for mercies is desirably practicable by the right, or righteous, or upright ones, under all commendable considerations. 'Tis a matter full of motive as we shall see by and by, when the duty is displayed. Thus of the Doctrinal part of the point. Next of the applicatory, which is useful for us, chief at this time, two ways. 1. For reflection on our selus touching fitness to praise. 2. For excitation to stir us up to the fact of praise. 1 For Reflection on ourselves, 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 perpetual praise by all that come there. Therefore the Question 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 shall we find these men? 'Tis true, among us in this Nation deduct the dirty dunghill profane, 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 David's time? Psal. 12.1, 2. Help Lord for the Godly man ceaseth, for the faithful fail from among the children of men. They speak vanity, every one with his Neighbour: with flattering lips, and with a DOUBLE HEART do they speak. They speak (saith the Hebrew Text) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an heart, and an heart. Like St. James his double minded man, (Jam. 1.8.) He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man of two souls, or two minds. Or are they not as rare as in Jeremy's 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 ye CAN FIND A MAN, if there be ANY that executeth judgement, that seeketh the truth. Both these complaints are of, & concerning the only Church of God, then on earth. But ye will say; God forbidden it should be so now; we hope it's otherwise. I say so too. But yet, that we may know ourselves, let me 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 professors ABCDARIANS in the main practical 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 occasions, many ways of examining men's spiritual condition. If any say the promises of the Gospel (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-breeding promises, for ordinarily they either bring you promises which only show what will save us; as He 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 allege some faith-breeding promises inviting, and persuading to believe; as that Joh. 3.16, 17. God so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, etc. 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, etc. Now than 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 righteousness of God in him. Or that common one (that I may not exceed my meditations in my delivery) Mat. 11.28. Come to me ye that are heavy laden, and I will ease you, etc. I say if any hit so right, as to recite some such right faith-breeding promise, 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 applied them to thyself as spoken to thee, and pleaded them in prayer before the Lord? A main Question indeed. But if so, the Question than * in the fourth and last place is, I knew a prompt young man of about 18. years of age (I give you the story in the Margin, because I minded it not in my sermon) He being well bred, and catechised, was once asked at a private family catechising, How he thought to be saved? he answered by Christ. He was asked 〈◊〉 again, how he should come by Christ? he answered by saith Being asked again how he should come to believe, he answered, 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 heavy laden, etc. 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 promise 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, notional Christians that know and do not, or not to purpose. whether thou hast done that indeed, hast actually, really, and effectually so applied, pleaded, and relied upon thy alleged faith-breeding promises whatsoever 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. Little children, let no man deceive you, He that DOTH righteousness is righteous. Of real faith, come real effects. 2 Touching the rightness, or righteousness that sets a man right in Sincerity the 1 Qu. is, doth thy heart go along with thee in all thy religious performances? as Psal. 119.10 with my WHOLE heart have I sought thee. And Eccl. 7.25. I applied my heart to seek Wisdom. The Hebrew 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 fashion's 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 show much love but their heart GOETH AFTER THEIR COUTEOUSNESS. 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, etc. A second Qu. touching this second rightness: Dost all thou dost, as in the sight of God? As Gen 17.1. Walk 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 Commandments, and Ordinances of the Lord blameless. So it is said of Noah Gen. 6.9. That he was a Righteous man, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and perfect (that is sincere. And how doth that appear?) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he 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 supposest a God) not with actual, useful apprehensions. 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 promote God's glory)? Cloth 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 empty Vine, he bringeth forth fruit to himself, Leaves and Labruscas: such fruit as will 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 carrion) in their devotions for Corn and Wine, and Oil, but not for obedience. Or as Zech. 7.5. When ye fasted and mourned 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 brevity's sake, only two Questions. 1 Qu. is a plain one. Is thy righteous conversation as to the Tenor of thy Care, Conscience, and Contest (against unrighteousness) universal, Like David, Psal. 119.6? viz. I will have respect to all thy Commandments. Thou wilt conscionably respect, though thou canst not absolutely effect all the Commandments in all degrees. Though thou dost sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stumble with a slip, yet thou dost not (1 Joh. 3.9.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Work at the trade of transgressing. Thou art none of the Pognale aven (as the Hebrew phrase is, Psal. 6. ver. 8.) Of the Workers of iniquity, suitable to St. John's Greek phrase in that but now quoted. Self-allowance in the breach of any one of God's Commandments is a breach of all, a guilt of all. Jam. 2.10. God's Commandments being united like the links in a chain, or the stones of an arch; if one broken, the whole is broken. Or what one sin can a man allow himself in, but it will entrench on most of the Commandments, if not all? 2. Qu. Dost thou, as often as thou dost fail or falter in thy conversation, Writ retractations with prayers and tears? Dost retreat with penitential sorrows, viz. as 2 Cor. 7. 1●. With carefulness, indignation, fear, vehement desire, zeal, revenge against thy sin? Do afflictions lie light, and sin lies heavy as on David's heart, express in his 7 penitential Psamles, The 7 peniti Psalms are Psal. 6 Psa. 3 Psa. 38, Psa. 5 Ps. 102. Ps. 13 Ps. 143. where (though a most valiant stout hearted man to encounter dangers) he is cast down in the apprehension of his sin, as at no time, no condition else, the like. And Paul that can glory in tribulations, Rom. 5.3. and throws down the Gauntlet to challenge a combat 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 etc. and he cries out, O wretched man that I am, etc. 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 real thankful, God-praising man, what ever he may jabber with his lips. He cannot truly praise God without some true spiritual love and joy in God; and these he hath not, unless he attain a grounded comfortable persuasion of the love of God in Christ pardoning his sins, with the sincere effects, manifesting the same (afore mentioned) Luk. 7.47. I say unto thee, her sinus which are many, are forgiven (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in that (it appears) she loved much: but to whom little is forgiven, the same loveth little. And thus of the first Use, Reflection, etc. 2 Of Incitation to the Fact of praise, to which two things (couchant in the Doctrine) do engage us, namely, 1 The Comeliness of the duty of praise. 2. The consideration of the Mercies prepared for our praise. 1 The Comeliness. It is comely, or it becometh us (if we be upright, etc. as we pretend to be) to praise. Is it not comely, doth it not become us, that it appear We have truth of grace? It is more credit to wear a small Diamond, than a large Crystal, or Bristol. As Prayer tries the lawfulness of our Actions (a man cannot with any face, ask God to assist him in sinning): So praising God, tries our graces, 2 Tim. 3.2. Unthankful, unholy, (in gratum dixeris, & omnia dixeris) therefore vice versâ, on the contrary, The more thankful, the more holy, and the more holy, the more thankful. For prayer may have much (if not all) of self: 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 comely? doth it not become us, to come to ourselves, when we have been dull spirited, dead hearted, and our souls have lain bedd-ridden, spiritually? Praise in these Cases hath been the Cure-all-evill. See the Psalmist often in his Psalms; that when he hath been in a deep doleful dump, as soon as he could get up his soul upon the legs 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 he ver. 2.3. My feet were almost gone, my steps had well nigh slipped, for I was envious at the foolish, when I saw the prosperity of the wicked, ver. 12. 13. Behold these are the ungodly, who prosper in the world, they increase in riches, Verily I have cleansed my heart in vain, and washed my hands in innocence, (a most dreadful speech for a Saint, not only for matter, but mode, to seal it with a verily) 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; Nevertheless I am continually with thee; thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory. Whom have in Heaven but thee; and none on earth that I desire besides thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever, etc. 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 refused to be comforted a sad expression). I remembered God, and was troubled a sadder expression); I complained and my spirit was overwhelmed On which the Psalmist himself puts a note of Emphasis, viz. Selah. He goes on. Thou holdest mine eyes waking, so that I cannot speak etc. Again, Will the Lord cast off for ever? And will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be 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 tide. As soon as he can give this Torrent a check ver. 10. saying, I said this is mine infirmity; And in the same verse, and verse 11 12. set himself to meditate mercies and verse 13. etc. 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, etc. (suitable 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 haste all men are Liars (he excepts not the Prophets. compare, 1 Sam. 27.1.) But as soon as this land-flood of passion is over, that the Land of mercies appears, how elevated are his affection's heaven-ward, as he expresseth himself in the very next verse, viz. 12.? What shall I render to the Lord for all his benefits towards me? He cannot think what may be great enough and good enough. Now he is for, 13, 14. fit to pray, to call on the name of the Lord; and forward to pay his vows, etc. With all these, take a late experiment of the Heart-reviving power of praising, confessed by a worthy pious Minister (Mr. Greenham I think, for I had not time to turn Books) I endeavoured (saith he) to set myself to study, I could not study. Then I endeavoured to meditate, to set my heart in tune, but I could not meditate Than I would have prayed, but I could not pray. At last I fell to considering Gods mercies, and to praise 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 praise. 3. Is it not comely, doth it not become us to have many beautiful returns of heaven; much manifestation of God's presence with us? Praise is not only a Giver, but a Getter. See Jehoshaphats praising 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 PRAISES unto God, Acts 16. Suddenly there was a great Earth quake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and every one's bands were loosed, etc. Praise is like a pump, which in pouring out water draws more water. Or like the strings of an instrument, which being strucken with the hand, do verberate the air in its first sound, and are reverberated by the air to an after-sound. Praises to the hollow and holy heavens, never fail of a sweet Echo to the heart, from Heaven. For Praises as well as Prayers put out Carefulness from the heart, and put into the heart, The peace of God passing all understanding which will keep, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep as in a Garrison, there's the excellent Garrison) 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 cheerful, joyful spirit in the Lord, like our God? To be like Heaven, like Angels, in Complexion, language and business? Surely 'tis commanded that we rejoice 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 God's 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, REJOICE in the Lord O ye righteous, PRAISE is comely for the upright; joy being of the definition of Heaven, Psal. 16. last In thy presence is fullness of joy; at thy right hand are pleasure for evermore. There are praises and Alleluja's or Halelujahs, the language of Angels, Isai. 6.3. The Seraphims cried saying, Holy, Holy, Holy is the Lord of Hosts, etc. And Luk. 2.13 There was with the Angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, etc. And the Church's business, as represented in Heaven, are Allelujaes, Rev. 1, 3, 4, 5. I heard a voice of much people in HEAVEN, saying; Alleluja, etc. 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 exhilerating as Music; and therefore used in Scripture, both in the Old Testament and in the New, to typify the heavenly joy in the Holy Ghost, and the joys of Heaven. * In praise we testify, So in the Psalms oft; and in the Revelation oft. Psal. 57.8. Psal. 108.2. And at least ten times more. And Rev. 5.8. Rev. 14.2. Rev. 15.2. we feel the first in our affections; and see the other in our faith and hope. And thus we have brought comeliness to the highest height, and so put a period to our speech of that. 2. Our mercies call for our praise. And here I must rather Epitomise, then Anatomize (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 mercy 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 Saviour saith (Mat. 10.30.) The very hairs of your head are all numhred. I might also mind you of devout Augustine's platform of praise, Quid est totâ die, id est, sine intermissione laudare? In prospe ris, quia consolâris: in adversis, quia cocrigis antequam essem, quia secisti me: Cum essem, quia: salutem dedis●…i Cum peccassem, quia ignovisii: Cum conversus essem, quia adjuvisti, Cum perseverassem, quia Coronasti. Aug. super illud Psal. Totâ die repleatur os meum laude. viz. To praise God in prosperity, because he comforts: in Adversity, because he corrects: For that before we were, because he made us: For that when we were, because he hath given us salvation: For what when we had sinned, because he pardoned: For what when we were converted, 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, argumentatively pressing the performance of it. But, for compendiousness, it shall suffice to touch on some of them by and by, which Concentre with this days commemoration. Where I shall not delight to dig into the wounds of others miseries, but duly set forth the dignity of our own deliverance. 1 'Tis a matter of praise (worthy Senators, 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 majesty of solemnity * as in a day of a princely marriage. The place, Consedere Deuces, & vulg: stante Corond. the face of this Congregation seem to me to have written upon them Union, Union Union; Union of hearts, of Parliament, City, and Army: which Union 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 than 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 Spiritual marriage-songs (so we mean, that mind our business, to sing and give praise for the uniting mercies of this day) Your Princelike Feast (interpreted expressly 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 seriously to pronounce those whom God hath joined together, let no man put asunder, I say no man, no Devil, 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, & stupendious deliverance of this Commonwealth, comprehending three Nations; and all the Churches, and the thousands of the people of God in those Nations. And therefore it is (though I say no more) our justice to praise God; Suum cuique tribuere, to give God his due; whose justice to the weeds, was mercy to the Corn, according to the 5. and 10. verses after my Text in that Psalm, pressing my Text, The Lord loveth righteousness, and judgement; the Lord bringeth the counsel of the Heathen to nought; he maketh the devices of the people of none effect. And of this our justice, in praising God, there is a kind of Comeliness too. For if of every moral acquired virtue there is a transcendent beauty that would ravish the sons of men if they could visibly behold it: So Cicero hath it out of Plato. How much more of infused grace (called the divine nature). So that our duty is like the cause, both being glorious. 2 Pet. 1.4. 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 we consider these four Qualifications of it. 1 The matter from which we are delivered. Not from proclaimed warning War, like generous enemies; but rather from a hidden hellish plot (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking like an intended Massacre. Not from foreigners, strangers abroad, but from them at home, of our own bowels. Not from drops, but a deluge of blood, for all the godly of the Land to drink from the hand of the wicked Cavaliers (for on them I look as the principal, the rest but as decoyed by them) I say to be drunk from the hands of the Cavaliers, intending yea, and endeavouring jointly, and universally 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 persuade us not to believe what some, of us have seen with our eye, and heard with our ears from the mouths of the enemies themselves. 2. The Moment of our deliverancee It was like that of Isaac, Ger. 22.10. when the blow was fetching. Like that of Moses, when the generality of the people were about instantly to stone him, then, very then, in that instant, Namb. 14.10. the glory of the Lord came down upon the Tabernacle, and daunted them from their dismal design? Or like the deliverance of Israel at the Red-sea. If the Sea be not divided that very night (a great work to be done in a night) then good night to the Israelites lives, Ex●. 14.21. or liberties, or both. It was an astonishment to us to think that whiles we were all, Gen. 22.14. 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 mercy, to deliver their soul from death. Deus videt, & ridet God saw and laughed the enemy to scorn. 3. The manner of our deliverance, viz. a most bloody design, prevented almost by a bloodless victory. Of which we are glad, as well as our enemies. A rare Sympathy between two adversary Armies 4. The Means of our deliverance, viz. Digitus Dei, The finger of God. We acknowledge the diligence, forwardness and resolution of the soldiery. And that was of God too. 'Tis God and his Cause that carries it. We have it demonstrated by the contrary too, viz. the ill success when these have been left (though I have not the place). But in this our deliverance behold further in special, Digitus Dei, the finger of God, the movings of God upon the heart. For though the enemy were greatly prepared, and mighty in strength, and that in a chief strength of an Army, viz. in Horse, especially for such a design (suddenly to over run and subdue a whole Nation) inflamed also (as they pretended) with great zeal, and most specious pretences, yet in the day of Battle they had no heart, nor courage suitable to such a day. God had sent the Hornet of fear and daunted them. So that our Army 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 shall 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 desire 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 show of claim to share in his honour. God wrought upon the hearts of the Army a jealousy of a design to set over us an anti-interested single person, contrary to our interest and Commonwealth; which made them so effectually importune the dissolution of the last convention God again wrought upon the hearts, of the same Army, a sensible satisfaction that their interest was involved in the interest of this Parliament; and that both their safeties, and of the whole Commonwealth, were inseparably twisted together, and like Hypocrates Twins, live and die together; whereupon, the former Conventions being dethroned, the Soldiery 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 Commonwealth, 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 Arms 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 we well weigh mercies (praising comes of prising) 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 will make in the . 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 present deliverance (if we have the grace to keep the Talon God hath given us) extendeth from this generation to the next, and so the next, etc. till Christ come. Now if for future mercies the Apostle 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 conversation and godliness? How thankful 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 obedience, good enough, and great enough for all the greatness of his goodness towards us. For surely the Lord doth overcome us, yea overcome our very 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 mercy (as Psa. 36.5, 6.) is to the heavens; his faithfulness reacheth 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. Delivered to the Printer, Octob. 11. 1659. ERRATA, p. 5. margin at line 20. read Plin. p. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. line 19 Till, p. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 29. l. ingratum, p. 37. margin vulgi.