Englands Ebenezer, Sermon
A SERMON Preached to both HOUSES of PARLIAMENT, at Chriſt-Church London, upon the late ſolemne day of Thankſgiving, Mar. 12. 1644.
1 SAM. 7. 12.
Then Samuel took a ſtone, and ſet it between Mizpeh and Shen, and called the name of it Eben-ezer, ſaying, Hitherto hath the Lord helped us.
GReat conjunctions of heavenly bodies are uſually attended with notable changes. I am full of hope (right Honorable and worthy Senators of the Kingdome, and of the City) that your preſent conjunction will operate much to our future advantage. Verily, tis a bleſſed ſight, now when England is melting in a furnace of civill war, to behold the Parliament and London running thus into one wedg, and meeting to magnifie God together. It put me in minde of what we read in Pſal. 122. 3, 4. Ieruſalem is builded as a City that is compact together, whither the Tribes goe up, the Tribes of the Lord unto the teſtimony of Iſrael, to give thanks unto the name of the Lord. This is our Jeruſalem, hither are the Tribes come up to day, the repreſentative Tribes of the Land, and that for no other end but to give thanks; to prepare an habitation for him who is ſaid to inhabit the prayſes of Iſrael, Pſal. 22. 3.
I have pitched upon a Text affording many choice materials for ſuch a ſtructure, if a wiſe Maſter-builder had it in hand. But the plaine truth is, tis a worke more fit for Angels then men: prayſing of God is their trade; we are all but bunglers at it. Yet becauſe even the little children to whom Iohn writes have leave to liſp & ſtammer out the prayſes of their heavenly Father; in obedience to his and your commands I ſhall ſet upon the duty, hoping for aſſiſtance from him, and attention from you.
Satans firſt deſigne is to hinder men from holy duties, his next to create diſturbances in them. Iſrael being here met to faſt and reform, Satan ſtirs up the Lords of the Philiſtims, to bring into the field againſt them a formidable Armie. The Lord of Hoſts fights for his people, puts their enemies to the rout, and enables them to purſue the victory.
Then Samuel took a ſtone, to wit, after the men of Iſrael had gone out of Mizpeh, the place of their abode when the enemy ſet upon them, and purſued the Philiſtims, & ſmitten them untill they came under Bethcar, the place of their retreat: ver. 11. And ſet it between Mizpeh and Shen, Iunius reads it between Mizpeh and that rock, conceiving Bethcar (of which before) to be the proper name of a Rock,See Doctor Willet upon this place. and knowing Shen to be elſwhere taken in ſuch a ſenſe, 1 Sam. 14. 4. And called the name thereof Eben-Ezer: Eben, ſignifies a Stone, Ezer help. To the end, that if Iſrael ſhould be ſilent, this ſtone might ſpeak the goodneſſe of God, this lapis adjutorii, reminde them of the merciemercy received between theſe two places, Samuel not onelyonly impoſes the name, but adds the reaſon of it, ſaying, hitherto hath the Lord helped us.
So as here we have
1 The Monument, a ſtone ſet up in a fitting place, and named Eben-ezer.
2 The Motto, Hitherto hath the Lord helped us.
3 The mannager of the work, Samuel the Prophet, and Judge of Iſrael at this time.
Which three parts, will naturally yield three obſervations ſutable to the preſent buſineſſe.
1 That the Churches helpe is from the Lord.
2 That the Churches duty is to commemorate help received.
3 That principall men, are to have a principall hand in the duty of prayſing God for his help.
The truth of the firſt of theſe obſervations, viz.
That the Churches help is from the Lord,Obſ 1. appears by Pſal. 121. 1, 2. I will lift up mine eyes unto the hills, from whence commeth my help, my help commeth from the Lord, which made heaven and earth. It comes two ways.
1 Immediately, from himſelfe alone. The Lord often raiſeth help to his people, as he framed the world, out of nothing; and is therefore ſaid to create it. Be ye glad and rejoyce for ever in that which I create: for behold, I create Ieruſalem a rejoycing, and her people a joy, Iſa. 65. 18. Whom had Chriſt to cooperate with him in the work of our redemption? He alone helped us out of hell,Glaſs. onomat. of which ſome underſtand that in Iſa. 63. 5. I looked and there was none to help, p. 445.therefore my own arme brought ſalvation. Pſal. 118. 22.This ſtone which the builders refuſed is the true Eben-ezer, not a monument but an efficient of help, ſuch help as no created ſtrength could have adminiſtred; for ſhould all the Angels of heaven bring their perfections into one, it would not make a ranſome ſufficient for one ſoul. The Holy Ghoſt in like manner, when we know not what to pray for as we ought, is graciouſly pleaſed to help our infirmities, Rom. 8. 26. when we ſtick faſt in the mirie dungeon of ſin and ignorance, he vouchſafeth to let down drawing cords of love for the helping of us out,Gratia reparatrix bonam volantatem inspirat ut ſit; deinde bon…e voluntati aspirat, ut moveatur: primùm operatur eam, deinde per eam. Hugo de Sanct. Vict. as Ebedmelech did to Ieremie. The work of converſion is wholy his. He firſt bretahs a good will into the ſoule cauſing it to be, then breathes upon that will in the ſoule cauſing it to move, works it firſt, and then works by it. Hence is it that ſome of thoſe who aſſert the efficacie of his grace, entitle their books de Auxiliis, of helps. Yet, me thinks, the word comes far ſhort of expreſſing it fully, the Spirits concurrence being ſuch, as is not onelyonly aſſiſtant to us,Non intelligit divina beneficia qui ſe tantumm…du à Deo iuvariputat. Lactant. de ſalſa relig. l. 1. c. 11. but operative of all in us. A conſideration that moved Lactantius to taxe the heathens, for giving the chiefe of all their gods no higher title than of Iupiter, reſolving it into Iuvans pater, a helping father. That man (ſaith he) underſtands not the influence of God, that looks at him onelyonly as an helper.
But ſo ſcant is the language of man,foreign. Baſil. when applyed to the things of God (whom to apprehend is difficult, to utter impoſſible) that for want of a better term, even we Chriſtians, muſt be forced to content our ſelves with this of help.
2 Mediately by the creatures whether viſible or inviſible, or of a mixt and middle nature. The Lord helps by all theſe.
1 By viſible creatures. As when he rained hailſtones from heaven upon the Amorites, Ioſ. …0 11.ſlaying more with them then the children of Iſrael did with the ſword: Iudg. 5. 20, 21.when the ſtars in their courſes fought againſt Siſera, and the river Kiſhon ſwept his ſouldiers away, that ancient river, the river Kiſhon. When the ſea gave way, the rock gave water, and the heavens gave bread to Iſrael. When both fire, and water, and air, took our part againſt the Spaniards in 88, which furniſhed the General of their forces at his return (after the defeat of that Armado, which by thē ſelves was ſtyled Invincible) with this excuſe, That his maſter ſent him to combate not with elements but with men.
2 By inviſible. Such are the Angels, whom the Lord hath appointed to encampe round about them that feare him,Pſal. 34 7. and to become miniſtring Spirits to the heirs of ſalvation.Heb. 1. laſt. O the bowels of our God!Mittis unigenitnm, immittis Spiritum; & ne quid vacet in coel…ſtibus ab opere ſollicitudi us, Angelos mittis in mineſterium. Bern. The Father ſends his Son to redeem us, the Father and Son ſend the Holy Ghoſt to comfort us, and, that whole heaven may be ſet on worke for the Churches help, the Father, Son, and Holy Ghoſt ſend the good Angels to watch over us. Manifold are the good turnes which theſe inviſible helpers doe us, though wee take notice but of few. If Daniel be to be reſcued from the hungry Lions,Dan. 6. an Angell ſtops all their mouthes; Lot from the flames of fire and brimſtone,Gen. 19. the Angels hale him out of Sodome. 2 King. 6.If Eliſha be in danger of being ſurprized by a great hoſt of men, a greater hoſt of Angels appears in his defence;Acts 12. Peter of having the work of his Miniſtery at a ſtand by his being kept in hold, an Angell opens the priſon doore, and ſets him at liberty. If Iacob be in his way home wanting protection againſt Eſau, Gen. 32.the Angels of God meet and guard him; Elias in the Wilderneſſe wanting meat,1 King. 19. an Angell turns Sewer and ſerves it in;Acts 27. Paul in a ſtorme wanting comfort, an Angell ſtands by and cheers him.Luk. 10. If Lazarus give up the ghoſt, the Angels take his departing ſoul, and carry it into Abrahams boſome. Suppoſe the ſon and heire of a King returning from his travell in forreigne parts, the Maſter of the Ceremonies meets him at the Port where he landeth, conducts him to Court, and leaves him in his fathers preſence: So it fares with a dying Saint; he hath been travelling in this world as in a ſtrange countrey, is now returning back to God; 'tis a part of the good Angels helpfulneſſe to meet him at the port of death, ſo to convey him home from thence to the enjoyment of his Father, and of full beatitude in him.
3 By creatures of a mixt and middle nature. Such are men, viſible in their bodies, inviſible in regard of their ſouls. Now there is no ſort of men that contributes not more or leſſe to the help of the Church; either freely, or againſt their wils by an over-ruling providence, turning that to the Saints advantage, which was intended for their harme. But two ſorts are eſpecially noted in Scripture for their helpfulneſſe.
1 Godly Magiſtrates. When David was ſet up to be King, his Inauguration is thus expreſt, Pſal. 89. 19, 20. I have laid help upon one that is mighty; I have exalted one choſen out of the people: I have found David my ſervant, with my holy oile have I anointed him. Before Moſes his pious government, Iſrael was as an helpleſſe child without a nurſe: hee is compared to a nurſing Father carrying that people in his boſom as a ſucking child, Numb. 11. 12. Have I conceived all this people? have I begotten them, that thou ſhouldst ſay unto me, Carry them in thy boſom (as a nurſing father beareth the ſucking child) unto the land which thouſwareſt unto their fathers? No nurſing father ever had a more froward child than Iſrael was, yet Moſes held out; and might be held forth as a patterne to you, Lords and Commons aſſembled in Parliament, had you not made him ſo already. I remember Auſtin in his Confeſſions prayſeth God for furniſhing his nurſe with milk; and for giving her an heart to impart it to him, who had periſhed without it. Well may this whole Aſſembly joyne with me upon this ſolemne day of thanks in bleſſing God for enabling you to do the work of nurſing Fathers ſo well, & ſo long: as alſo for inclining your hearts (though you daily meet with frowardneſſe more then enough) to undergo with ſo much patience the manifold troubles of Church and State-nurſery. May it ſtill be continued to us! may freſh ſupplyes of the Spirit of Chriſt be vouchſafed to you when ever ye meet! that gaſping Ireland, trembling Scotland, bleeding England may all have help from the Honourable Houſes.
2 Godly Miniſters. The Prophets in Ezra 5. 2. were Fellow-helpers with Zerubbabel and Ieſhua. Theu roſe up Zerubbabel the ſon of Shealtiel, and Ieſhua the ſon of Iozadak, and began to build the houſe of God which is at Ieruſalem: and with them were the Prophets of God helping them. Paul ſtyles himſelfe and his Fellow-labourers in the Miniſtery, helpers of the Corinthians joy, 2 Corinth. 1. laſt. The requeſt put up to him in a Viſion by the man of Macedonia was no other but this, Come over and help us, Acts 16. 9. When he goes about to draw as it were an Inventory of the Churches goods in 1 Corinth. 3. end. her wel-gifted pious Teachers are made the Inprimis of it. All things are yours, whether Paul, or Apollos, or Cephas. Time was when ſuch were very highly eſteemed in love for their works ſake, 1 Theſſ 5. 13.and had in honour for their helpfulneſſe.Satius eſt ut Sol non luceat, quam ut non doceat Chryſoſtomus. Inſomuch as when Chryſostome was like to be ſilenced, the people cryed out, We had better want the ſhining of the Sun than the preaching of Chryſoſtome. When Nazianzen was taking his leave of Conſtantinople, where he had been Preacher, an old man was obſerved to fall into paſſion, and heard to cry, ſaying, Goe father if you dare, Aude pater, & …ecum Trinitatem ipſam …ce.and take away the Trinity with you, as if God would not ſtay after he was gon.
Yea, there was a time here in England ſome few years ſince, when the whole religious party throughout the Kingdom reckond upon their able and conſcientious Paſtor's as a principall part of their treaſure, till ſome of late began to make it a piece of Religion to throw dirt in the face of our Miniſters, even of the moſt godly among them.
As when Sfetigrade in Epirus was beſieged by the great Turk, Turkiſh Hiſtory, p. 321.a Traitor within (knowing how much the Garriſon ſouldiers abhorred the taſting of whatſoever they deemed unclean) threw a dead dog into the well which furniſhed the inhabitants with water; upon the diſcovery whereof the ſouldiers choſe rather to die then to drink: and ſo the City was yielded up. In like manner, now when the Church is ſo ſtraitly beſieged on every ſide, many otherwiſe well affected, begin to refuſe the water of life held out in the publike Miniſtry; onelyonly becauſe of that noyſome carrion of exceptions and aſperſions, which ſome have treacherouſly caſt upon the perſons, the calling, yea, the Doctrine, of moſt of our beſt and ableſt Preachers: The good Lord ſend ſome happy hand, by which this dead and deadly dog may be removed, and all lovers of truth and peace brought to drink as before; that ſo the giving up of a goodly City into enemies hands, may be timely prevented.
Having done with the proof, I ſhall now in the application hereof preſent you with matter of Encouragement, of Terror; and of Advice.
1 Of Encouragement to the people of God. We have an Almighty helper on whom we may rely with confidence how many ſoever our extremities, how ſtrong ſo ever our adverſaries be,Matth. 16. 18. We may boldly ſay, The Lord is my helper, I will not fear what man can doe unto me. Heb. 13. 6. The keyes of Rome will ſhew themſelves more potent then the gates of hell, if ever they finally prevail againſt the Church. Take a City beſieged by Land, if the ſea be open it may be relieved: block it up both by ſea and land, yet ſo long as heaven is open, it may receive help from thence. That's the Churches caſe when ſhee is at her worſt. To one that ſuppoſed the Emperour would with all his Forces fall upon the Duke of Saxony, (who was the chiefe protector of Proteſtants) and demanded ſaying, Where will Luther be then? That man of God returned this quick anſwer, Aut in Coelo aut ſub Coelo, either in heaven or under heaven; becauſe he expected protection from heaven ſo long as he lived, and knew he ſhould have poſſeſſion of heaven when ever he died.
2 Of Terror to the Churches enemies. Know ye (if any ſuch be here) that the league betwixt God and his people is both defenſive and offenſive, they have the ſame common friends and foes. If any ſhall ſet themſelves againſt God,Iudg. 5. 23. his people ſtrike in to help the Lord againſt the mighty, if againſt them, God ſtrikes in, and appoints ſalvation for walls and bulwarks. Iſa. 26. 1.When ſalvation it ſelfe can be deſtroyed, then may you that are oppoſers of Chriſt and his ways, hope to finde a ſuccesfull iſſue of your undertakings. But if theſe walls be too high for your ſcaling ladders, theſe Bulwarks too ſtrong for your batteries; then Malignants goe and get you ſome other trade, for beleeve it, you will never thrive upon this: You may for a time like Samſons foxes, carry firebrands ſufficient to burn the corn in Gods field: but remember how it fared with thoſe foxes. Were not they themſelves burned together with the come which they ſet on fire? The courſe you take will certainly tend to your own ruine. for when you ſhall have endeavoured all you can to undoe the people of God, the God and helper of that people will be ſure to finde out a way of undoing you, according to Zephan. 3. 19. Behold, at that time I will undoe all that afflict thee.
3 Of Advice to this Honorable Auditorie in two particulars. If the Churches help be from the Lord, Then
1 Let the Lord be acknowledged in all the help that wee of this Nation have received. The holy Ghoſt ſpeaking of Victories is wont to aſcribe them wholy to God, and though mention be made of the inſtruments, to carry the praiſe of all to him. Thus Iudg. 4. 15, 23. it is not ſaid that Barak and Iſrael defeated Iabin and his hoſt before the Lord, but the Lord diſconfited Siſra, all his charets, and all his hoſt, with the edge of the ſword, before Barak. And God ſubdued on that day Jabin the King of Canaan, before the children of Iſrael, Alſo in Iudg. 7. 18. where we read of the ſword of the Lord and of Gideon, the ſword of the Lord is ſet before the ſword of Gideon, as that which both gave the commiſſion to Gideons ſword, and enabled it for execution. Vaine men may imagine themſelves able by their proweſſe and pollicy to help and ſave a ſinking State: but what ſaith Iob. Chap. 9. 13. If God will not withdraw his anger, the proud helpers doe ſtoop under him?
Remarkable is that reproofe which was faſtned upon Pope Adrian the ſixth. He having built a fair Colledg at Lovain, cauſed this inſcription to be written upon the gates thereof in letters of gold, Trajectum plantavit, Lovanium rigavit, Pareus in 1 Cor. 3. 6.Caeſar dedit incrementum (i.e.) Ʋtrecht planted me, there he was born; Lovain watered me, there he was bred up in learning; Caeſar gave the increaſe, for the Emperour had preferred him. One to meete with his folly and forgetfulneſſe, wrote underneath Hîc Deus nihil fecit, Here God did nothing: becauſe all three, planting, watering, and giving increaſe were aſcribed to creatures. Beloved in the Lord, take we heed of ſaying in ſuch ſuccesfull ſeaſons as this is, the Parliament hath planted by their Counſels, the City watered by their ſupplies, the Armies given encreaſe by their valour; leſt we alſo be charged with an Hîc Deus nihil fecit, God hath done nothing in all this: becauſe indeed, beſide what he acts of himſelfe alone, whatſoever is well performed is his work, though creatures have a hand in it. Lord, thou wilt ordain peace for us: for thou alſo haſt wrought all our works in us. Iſa. 26. 12.
2 Let the Lord our God be depended upon, and ſought to in his own way for the further help we have need of. Let us come boldly unto the throne of grace, that we may obtain merciemercy, and finde grace to help in time of need. Heb. 4. laſt.
Here I ſhall endeavour to ſhew you three things.
1 That we of this Nation have need, great need of further help. It appears thus. There would not be ſo much ſtrugling as there is in the womb of this Kingdom; ſo much roughnes, both of the ſword and of the pen, if there were not Eſaus in it as well as Iacobs. As when the Jewes were employed in building the ſecond Temple (the glory whereof was to be greater then the glory of the former) though the ſtructure were not ſo magnificent,Hag. 2. 9. becauſe of the perſonall preſence of Chriſt, who appeared and taught in it) there was a Sanball at, a Tobiah, and other adverſaries to the work: So now at the rayſing of this ſecond reformation (which is like to have more of Chriſt in it, though leſſe of outward pomp and ſtate) many thouſands are found to oppoſe it by force of Armes, beſide the ſwarms of pernicious Sects, that like great heaps of rubbiſh lie in the way, and hinder the ſetting up of that building which in likelyhood would have prevented them, had it been erected ſooner.
2 That the help we need, is much more then the beſt of men are able to afford us. Well may England cry to God as David doth, Pſal. 68. 11. Give us help from trouble for vain is the help of man. The Parliament hath already done what lay in them for the making up of breaches by the faithfull endeavours of their Commiſſioners in the late Treaty. Si nobis cum bominibus tantum res eſſet (tametſi non niſi Caeſares Reges & principes eſſent) noſtro Evangelio illes mox vinceremus, ac vel intra unius anni ſpatium totum mundum converteremus, cùm tam clara ſit veritas, &c.The Aſſembly doth what they are able towards healing the ſaddeſt of all diviſions, I mean thoſe that the ſervants of Chriſt are engaged in one againſt another. Yet may it be ſaid at this day, as in Ier. 8. 15. We looked for peace but no good came, and for a time of help, but behold trouble. Trouble not like to be removed by humane power and diligence; becauſe all the forces Satan can raiſe, are reſolved to continue it, if they can. Luther preaching upon that in Epheſ. 6. 12. Wee wreſtle not againſt fleſh and bloud,Hîc autem Diabolus ipſe regnit rationem obſtruens, &c. but againſt Principalities againſt powers, &c. hath a paſſage to this purpoſe, Were we to deal onelyonly with men, though they were all Kings and Emperours, we ſhould quickly overcome them by the Miniſtry of the Goſpel,Malus & neqvam hoſt is eſt; in que , uno digita prudentior & aſtutier quam univerſus mun…. and be able to convert an whole world in the compaſſe of one year. Divine truth would ſoon captiuate humane reaſon, were it not for thoſe obstructions made in mens underſtandings and wils, by the workings of Satan, who hath more craft and ſubtlety in one of his fingers, then the world hath in its whole body.
3 That we are to ſeeke help from God in his own way. Be intreated, right Honorable, to conſider the nature of the work you have in hand;Lunae radi is non matureſcit botrus. and to remember that the grapes of Reformation can never bee kindly, and throughly ripened, but by beames of the Sun of righteouſneſſe: the moon-ſhine of created abilities is too weak for ſuch a production. Seek we therefore to God for help; and ſee we doe it in that way which Iſrael in this Chapter took, and whereby they obtained the help in the Text: which I ſhall not wander from, ſo long as I fetch all my directions out of the bowels of this Story. Doe it.
1 In away of reall amendment. Samuel here verſ. 3. exhorts them to that as they hoped for deliverance; they accordingly put it in practiſe, ver. 4. Then the children of Iſrael did put away Baalim and Aſhtaroth, and ſerved the Lord onelyonly. By Baalim Sanctius underſtands their He-Gods, by Aſhtaroth their She-Deities. Be they hees or be they ſhees, Gods or Goddeſſes, which had formerly beene worſhiped, all are now put away. Iſrael gives them a bill of divorce, ſaith,Iſ. 30. 22. Get ye hence, Hoſ. 14. 8.what have I to doe any more with Idols? We alſo have had our Baalim and Aſhtaroth; our prelaticall innovations, popiſh corruptions, Arminian ſubtleties, Socinian blaſphemies. It concerns us ſo to put them away, as to ſerve the Lord onelyonly for time to come: which how any Nation can doe that gives an univerſall liberty to all kinds of worſhip, is not eaſie to conceive; though one of late have made his addreſſe to both Houſes of Parliament in behalfe of ſuch a liberty.Bloudy Tenent, propoſ. 6 I muſt profeſſe for my own part that this propoſition laid down by him, viz. It is the will and command of God, that ſince the comming of his Son the Lord Jeſus, a permiſsion of the moſt Paganiſh, Jewiſh, Turkiſh, or Antichriſtian conſciences and worſhips, be granted to all men, in all Nations and Countreys, was to me one of the greateſt ſcandals I ever yet met with in print. O bloody Tenent! O ſpeedy way of embroyling ſtates, of maſſacring Churches, of erecting a Pantheon in every City! That of Omnium Deorum among the Romans, of Omnium Sanctorum among the Papiſts, offended me leſſe than this of Omnium Sectarum from the pen of a Proteſtant. Sure I am One God, one mediator, one faith, was Catholike Doctrine in Pauls time;Epheſ. 4. Delicata res eſt, non patitur alienum. and that Religion is ſo dainty as not to admit of ſuch mixtures. Be you alſo well aſſured, Beloved Chriſtians, that in this caſe every variation from unity is a ſtep to nullity: that if ever England (which God forbid) came from one Religion to all, ſhee will quickly run from all to none.
2. Of ſolemne humiliation. Such was theirs, Verſ. 6. They drew water and poured it out before the Lord, Vid. Sanēt. & Trin. in loc.and faſted that day, and ſaid there, wee have ſinned against the Lord. Theſe actions of drawing and pouring out water are by ſome thought to be hieroglyphicall. Emptie a veſſell of any other kind of liquor, it leaves ſome relliſh or colour or ſmell behinde it; as when honey, wine, or oile is poured out. Not ſo upon the effuſion of water: which is therefore fit to ſignifie the pouring out of mens hearts in ſuch a manner as to leave none of their ſinnes unconfeſt, unrepented of. To make it more ſolemne, faſting is added to their humiliation, as that which helps devotion to wings. Chryſostome ſaith, that Prayer without fasting, is a ſouldier without a ſword; able to do but little ſervice. And yet of the two, faſting may be the better ſpared. I ſhall not be affraid to aſſert, that faſting ing without prayer is a ſword without a ſouldier, able to do no ſervice at all. With Iſrael here we ſhould confeſs, as well as faſt. A Nation or perſon become ſpeechleſſe is neer unto death.Quod bomo detegit Deustegit. If we deſire to have the Lord cover our ſins by his pardoning grace, wee muſt diſcover them in humble acknowledgments.
3 Of earneſt ſupplication. I will pray for you unto the Lord ſaith Samuel to the people ver. 5. and they to him ver. 8. Ceaſe not to cry unto the Lord our God for us, that he will ſave us out of the hand of the Philiſtims. foreign is the phraſe that is uſed concerning Elias, Jam 5. 17. He prayed in his prayer: we tranſlate it, hee prayed earneſtly: as if that which is not earneſt were no prayer. They in Jonah 3. 8. are directed to cry mightily unto God. A whiſpering devotion is ſeldome anſwered with a loud echoe from heaven. Ask (ſaith Chriſt) and it ſhall be given; ſeek and ye ſhall finde; knock, and it ſhall be opened unto you. Ask, ſeek, knock, there will be need of all three. Doe you want ableſſing aske it of God, have you asked, yet ſtill continue to want … ſeeke it out, have you ſought, yet cannot finde: knock, and the treaſury where it lies ſhall be opened to you. Was there evermore need? hath not peace taken her leave? doth not truth look towards the threſhold? It would be moſt ſtrange and ominous if the Church ſhould not be found upon her knees, now when Rome and hellare conſpiring againſt her: if when three Kingdoms are beleagur'd by Popiſh confederates, they ſhould not be garriſon'd with praying Saints.
4 Of lively faith in Chriſt, without which all the former are invalid. Samuel here verſ. 9. took a ſucking lamb, & offered it for a burnt-offering wholly unto the Lord▪ thereby turning both his own and the peoples eys upon the Lambe of God, Iohn 1. 29.which was to come and to take away the ſin of the world.Quicquid docetur, oratur aut vivitur extra Chriſtum idolatria eſt coram Deo & peccatum. Whenſoever you approach the throne of grace let it be your principall care to exerciſe faith in the Lord Jeſus: out of whom all our learning is but duncery, all our duties but drudgery, all our devotion but formality; yea idolatry, if Luther may be believed. Incenſe of old was a type of his interceſſion; bloud a type of his ſatisfaction, one of theſe was to cover the merciemercy ſeat, the other to be ſprinkled upon it Levit. 16. 13, 14. He ſhall put the incenſe upon the fire before the Lord, that the cloud of the incenſe may cover the merciemercy-ſeat, And hee ſhall take of the bloud of the bullock, and ſprinkle it with his finger upon the merciemercy-ſeat, &c. to intimate that from God no merciemercy is to be expected but through the ſatiſfaction and interceſſion of Jeſus Chriſt; no help to be ſought at any time without eying of theſe.
The ſecond obſervation, which I am now to undertake, runs thus.
The Churches duty is to commemorate help received.Obſ. 2. See it both required and practiſed.
1 Required, Exod. 17. 13, 14. Joſhua diſcomfited Amalek aud his people with the edge of the ſword, and the Lord ſaid unto Moſes, write this for a memoriall in a book. Pſal. 102. 16, 18. When the Lord ſhall build up Zion, he ſhall appear in his glory.Ingratus eſt qui beneficium accepiſſe ſe negat quod accepit, ingratus eſt qui diſſimulat, ingratus qui non reddit; ingratiſſimus omnium qui oblitus eſt. This ſhall be written for the generation to come, and the people which ſhall be created ſhall praiſe the Lord. Should Scripture be ſilent, nature it ſelf would read a lecture to this purpoſe. Heare one of her high prieſts; He is an unthankfull man that denies a benifit received; ſo is he that diſſembles it, together with him that requites it not: but of all the reſt he is moſt unthankfull that hath forgotten it.
2 Practiſed. Senec. de Benefic l. 3. c. 1.Behold, Saint Paul recording his deliverance, from the teeth of that roaring lion Nero, in 2 Tim. 4. 17. The Lord ſtood with me and ſtrengthened me, and I was delivered out of the mouth of the Lion. David his preſervations, Pſal. 31. 21. Bleſſed be the Lord: for he hath ſhewed me his marvellous kindneſſe in a ſtrong City. It will be needleſſe to multiply inſtances out of the Pſalmes: ſeeing Hoſanna, and Hallelujah, Benedic, and Benedicatur, God bleſſe, and bleſſed be God, prayer and praiſe epitomize that whole book. I ſhall rather chooſe to hint you to ſome of thoſe courſes which the Saints of old took for the regiſtring of mer…ies.
They had
1 Their feſtivall dayes. Such were the Purim, viz. the fourteenth day of the monethmonth Adar, and the fifteenth day of the ſame; kept yearly as the dayes whereon the Jews reſted from their enemies, and the monethmonth which was turned unto them from ſorrow to joy, and from mourning into a good day. Theſe were made by them dayes of feaſting and joy, and of ſending portions one to another, and gifts to the poor. Hest. 9. 21, 22, 26. in memory of what the Lord had done for them, in breaking that ſnare, which the malice, pride and power of Haman had twiſted for the whole Nation.
2 Their Euchariſticall Songs. As in Exod. 15. for the overthrow of Pharoah, in Jud. 5. for the defeat of Jabin and Siſera, in 1 Sam. 18. for the ſlaughter of Goliah. Out of all which inſtances if it be noted, that women were wont to beare a part in ſuch ſongs (for we read of Miriam in the firſt, of Deborah in the ſecond, in the third of women out of all the Cities of Iſrael) that obſervation will lead us to the right underſtanding of a place in Pſal. 68. 11. miſtaken by ſome, as if it allowed women to preach; becauſe the word there rendred Preachers according to the old tranſlation,foreign Annunciat…icum. God gave the word, and great was the company of Preachers, is a word of the feminine gender. Whereas the true meaning of Gods giving the word is his affording matter of joy and glad tydings in the courſe of his providence; and the Preachers ſpoken of are nothing elſe but the company of women that publiſhed the ſame in their ſongs: as may be further cleered by a paſſage in the ſame Pſalme ver. 25. The ſingers went before, the players on inſtruments followed after; amongſt them were the damoſels playing with timbrels.
3 Their ſignificant names. Which were ſometimes impoſed upon perſons. This courſe Joſeph took to perpetuate the memory of mercies received by him in Egypt, Gen. 41. 51, 52. He called the name of his firſt-born Manaſſeh: for God, ſaid he, hath made me forget all my toil, and all my fathers houſe. And the name of the ſecond called he Ephraim: for God hath cauſed me to be fruitfull in the Land of my affliction. The like was afterwards done by Moſes in reference to what befell him in Midian, Ex- 18. 3, 4. He had two ſons by Zipporah, the name of the one was Gerſhom, for he ſaid I have been an alien in a ſtrange Land. And the name of the other Eliezer; for the God of my father, ſaid he, was my help, and delivered me from the ſword of Pharoah. Sometimes upon places. Thus Abraham, when his Iſaac had eſcaped, and a ram been accepted inſtead of his ſonne, called the name of that place Jehovah-jireh, as it is ſaid to this day, in the mount of the Lord it ſhall be ſeen. Gen. 22. 13, 14. And Jacob when he ſaw the Angels of God that met him, ſaid, This is Gods hoſt: and he called the name of that place Mahanaim, i. e. two hoſts: either becauſe the Angels appeared in two companies, one on each ſide of him, for his better ſecurity; or becauſe there was now an hoſt of Angels added to that former hoſt of men women and children, which he carried along with him. Sometimes upon peculiar monuments erected on purpoſe. Such was Jacobs El-Elohe-Iſrael, Gen. 33. 20. Such Moſes, his Jehovah-Nisſi, Exod. 17, 15. Such alſo Samuels, Eben-Ezer in my Text.
Enough hath been ſaid to convincemen of this duty, as alſo to inform them about it. The moſt proper way (as I conceive) to enforce the practiſe of it at preſent, will be to parallel the mercies of this ſtory and Text, with thoſe of this age, and day.
The firſt merciemercy we meet with here is the conventing of Iſrael at Mizpeh in a Nationall aſſembly, ver. 5, 6. Samuel ſaid, Gather all Iſrael to Mizpeh, and they gathered together. Abulenſ. & Lyranus apud Salianum.Interpreters are of opinion, that the Philiſtims whom they were ſubject to had ſo tyrannized over them, as to hinder all ſuch conventions; leaſt being ouce gathered together they ſhould conſult how to free themſelves:Indixit Samuel generalia comitia Ibid. that Samuel notwithſtanding had now called a Parliament, and got them to meet. What devices have been uſed in former times, one while to keep off, another while to breake off Parliaments here in England, hee's a ſtranger in our Iſrael that doth not know. I had almoſt ſaid hee's an enemy to it, that is not affected with deep ſenſe of the goodnes of God in calling, and confirming (this which you all have the happines to behold, and I the honour to ſpeak unto) this bleſſed Parliament;Iſ. 22. 23, 24. faſtned by a late Act, and made as a nail in a ſure place, for the Kingdome to hang all her veſſels upon, from the veſſels of cups, even unto all the veſſels of flagons, as the Prophet Iſaiah ſpeaks. Wherefore here, before we go further, let us ſet up one Eben-Ezer ſaying, Hitherto hath the Lord helped us.
A ſecond merciemercy which this ſtory acquaints us with, is, The Lords hearing the prayers that were then put up for Iſrael, ver. 9. Samuel cryed unto the Lord for Iſrael, and the Lord heard him. Hath he not done the like for us? was he ever a God hearing prayers more then of late? Our devotion hath not had a miſcarrying wombe, but been fruitfull in deliverances: neither have her breaſts been dry; for three Kingdoms all this while have been nurſed up in the boſome of prayer. The Jews were wont to ſtand when they prayed, and from thence men learned to ſay, Sine Stationibus non ſubſiſteret mundus, The world could not ſtand but for this ſtanding in prayer. But for it, Ireland perhaps by this time had not been at all, Scotland had been all in bloud, and England giving up the ghoſt. Each of theſe Nations may ſay for it ſelfe as the Pſalmiſt doth, Verily God hath heard, he hath attended to the voice of my prayer: Bleſſed be God that hath not turned away my prayer, nor his merciemercy from me. Pſal. 66. 19, 20. We may in reference to them all erect a ſecond Eben-Ezer; for herein alſo the Lord hath helped us; both helpt us to pray, and helpt us to ſpeed.
A third merciemercy is the Lords defeating their enemies, and that ſo, as to make Iſrael inſtrumentall for its own preſervation, in the 10. and 11. verſes, The Philiſtims drew neere to battail againſt Iſrael: but the Lord thundred with a great thunder on that day upon the Philiſtims, and diſcomfited them, and they were ſmitten before Iſrael. And the men of Iſrael went out of Mizpeh, and purſued the Philiſtims, and ſmote them, &c. We are aſſembled this day to praiſe God for ſhewing the like favour to us in more then one or two places.
It may be obſerved out of Scripture that the Lord hath ſtill been delighted in taking to himſelfe a denomination from ſome freſh and recent merciemercy.Gen. 14. 19. In one of the firſt ages of the world he is ſtyled the poſſeſſor of heaven and earth; as having not long before made the one for his throne and the other for his footſtool. After he had revealed himſelfe by many promiſes to the Fathers he is frequently called,Gen. 28. 13. the God of Abraham, Iſaack and Iacob. Exod. 3 15. & alibi paſsim.When he had newly broken the yoke which Pharoah had put on his peoples neck,Exod. 20. 2. then, I am the Lord, ſaith he, that brought thee out of the Land of Egypt, out of the houſe of bondage. Having at another time delivered the ſame people from Babylon, he renews in his ſtile the memoriall thereof, Jer. 16. 14, 15. The dayes come, ſaith the Lord, that it ſhall no more be ſaid, the Lord liveth, that brought up the children of Iſrael out of the Land of Egypt; but the Lord liveth, that brought up the children of Iſrael from the land of the North. After the Word was made fleſh, 2 Cor. 1. 3. ibid. c. 11. 31.the amiable Title which the New Teſtament gives him, is this, The God and Father of our Lord Jeſus Chriſt. Col 1. 3. and elſwhere.It is not long ſince he was pleaſed to crown the endeavours of our men of war with a triple victory, that ſo with a threefold cord of love he might draw us to thankfulneſſe. Let him therefore be ſtyled, at leaſt for this day, The God of our Parliament and of their forces at Scarborough, at Shrewsbury, and at Weymouth.
I am not able to parallel our ſucceſs with theirs in all things. The chapter tels us of a defeat occaſioned by miraculous thunder; here was none ſuch: onelyonly an artificiall thundering on both ſides, and that on ours bleſt to the diſcomfiting of our enemies. Yea our three Commanders in chief, in thoſe three fore-mentioned places, what were they elſe, but (to uſe the Poets expreſſion) Tria fulmina belli? yet in two particulars they may be compared.
1 Iſraels victory, which the Text relates to, was unexpected. They were met together at this time to conſult, and not to combate; not to fight and kill, but to faſt and pray; to reforme, and not to embattail themſelves. Yet now doth God give up their enemies into their hands. Tell me, was not the gaining of Shrewſbury unexpected by all men here? the regayning of Weymouth a thing which but few of us had in our hopes? Hath not the Lord in both theſe, yea, and at Scarborough, Iſ. 64. 3.done terrible things which we looked not for? Have we not received Weymouth eſpecially, as Abraham did Iſaack, Heb. 11. 19.even from the dead? may we not ſay upon this occaſion, mutat is mutandis, as the man in the parable did of his ſon, Luk. 15. 32. It is meet that we ſhould make merry and be glad: for this thy brother was dead, and is alive again; was loſt and is found?
2 Iſrael got the victory, though the Philiſtims had the advantage. It ſeemeth by the tenour of the ſtory, that full men ſet upon ſuch as were faſting; armed men upon ſuch as were naked: Iſrael for ought we read, being furniſhed with no other weapons but their prayers and tears,Salian. Annal. and ſacrifices. OnelyOnly when the Philiſtims were diſcomfited by the thunder they ('tis thought) took up the weapons, that fell from their amazed enemies, and with them did execution in the purſuit. 'Tis eaſily found which ſide the advantage was on at Weymouth. Were not our numbers inconſiderable? were not the few men we had well-nigh ſpent, and worne out with watching and other military duties? yet did they prove more then conquerors, by getting, not onelyonly victory, but booty; recovering what they had loſt before, and withall poſſeſſing themſelves of what the enemy had laid in. Let us therefore beſtow another Eben-ezer upon this; and ſay once more, Hitherto the Lord hath helped us.
I haſten to the third and laſt obſervation, viz.
That principall men are to have a principall hand in the duty of prayſing God for his help.Obſ. 3,
Climbe we up to the full explication of this truth by certain ſteps: which are theſe. Every creature is made to praiſe God in its kind; Men are more bound to this duty then other creatures; Chriſtians more then other men; Profeſſors eminent for their places in Church or State more than other Chriſtians.
1 Every creature is made to prayſe God in its kinde. Prayſe ye him Sun & moon, prayſe him all ye ſtars of light, prayſe him ye heavens of heavens, and ye waters that be above the heavens: Prayſe the Lord from the earth, ye dragons, and all deeps, Fire and haile, ſnow and vapour, ſtormie winds fulfilling his word, mountains and all hils, fruitfull trees and all Cedars, beaſts and all cattell, creeping things and flying fowls. Pſal. 148. 3, 4, 7, 8, 9, 10. They doe it accordingly, Pſal. 19. 1. The heavens declare the glory of God; and the firmament ſheweth his handy work.
2 Men are bound to this duty more then other creatures.
O that men would prayſe the Lord for his goodneſſe, & for his wonderfull works to the children of men. Let them exalt him alſo in the congregation of the people, & prayſe him in the aſſembly of the Elders. Pſal. 107. 31, 32. The whole world is a muſicall inſtrument; every ſtring is ſo tuned, as to be fitted for reſounding the great Creators prayſe: But man of all viſible creatures is the onelyonly muſician that knows how to play upon this inſtrument. The reſt can prayſe God but Objective, by being the objects of mans meditation. They doe all bring, as it were, their ſeverall ſacrifices unto him, and lay them down at his feet: he is the Prieſt that muſt offer them up for the whole Creation.
3 Chriſtians more then other men.
That place in Pſal. 65. 1. deſerves more then ordinary conſideration. Prayſe wayteth for thee ô God in Sion. The Saints poure out their hearts to day in thankſgiving to God;Quaſi dicat, heri elaudavimus propter beſternum be …eſicium; hodie expectat te laus propter novum & hod ernum. the next day, yea it may be the next houre there comes a ſhoale of new mercies: hee muſt be acknowledged alſo in them; and therefore prayſe is ſaid to wait, till the bleſſing arrive, as being at hand, ready to be tendred upon all occaſions. According to the Originall, Prayſe is ſilent for thee ô God: Coppen in Ioc.perhaps to imply that when the Saints ſet themſelves to pay this tribute,foreign Tibi ſilentium. they are ſtruck into a ſilent admiratiō of that rich bounty and grace, which ſupplyes all their wants; wondering that the Sun of righteouſneſſe ſhould vouchſafe to ſhine upon dunghils, and wanting words to expreſſe the goodneſſe of their Maſter to ſuch unprofitable ſervants. Prayſewayts, ſilently wayts, and that in Sion. 'Tis due from all Quarters of the World, but it waits for God onelyonly in Sion: None have it in a readineſſe for him but the members of that Church, whereof Sion was a type. All thy works ſhall prayſe thee ô Lord and thy Saints ſhall bleſſe thee, Pſal. 145. 10. Unto him be glory; but where? in the Church, by Chriſt Jeſus, Epheſ. 3. 21. Great reaſon there is why it ſhould be ſo. For the Church is more indebted to God, than all the ſocieties in the world. They receive but drops of bleſſing to her ſhowers. Ezek. 34. 26. I will make them, and the places round about my hill (meaning his holy hill of Sion) a bleſsing: and I will cauſe the ſhower to come downe in ſeaſon, there ſhall be ſhowers of bleſsing. No wonder then if the Spouſe have doves eyes, Cant. 1. 15. Behold, thou art faire my love, thou haſt doves eyes; lifting up themſelves to heaven, when ever ſhee either eats a grain or drinks a drop: while the reſt of the world have hogs eyes; devouring the acorns that fall from the tree, without ſo much as looking up, or ever conſidering whence they come.
4 Profeſſors eminent for their place in Church or State more than other Chriſtians. I gave them the name of principall men in reference to Micah 5. 5. where wee read of Gods raiſing up against the Aſſyrian ſeven ſhepheards and eight principall men, i. e. a competent number of Office-bearers to withſtand the fury of the enemy, under Chriſt, who was their peace. Such are to have a principall hand in this duty.
1 In regard of the depth of their intereſts. They as being more concerned in the publique wel-fare than Chriſtians of a more private ſtation, are bound to obſerve the wheelings of providence more than others; and to acknowledge the hand of the Lord in every turn. Hence are Church-officers called upon ſo expreſly, with ſo much importunity, both in the beginning, and in the end of the 135. Pſalme. Ye that ſtand in the houſe of the Lord, in the Court of the houſe of our God, prayſe ye the Lord, for the Lord is good; ſing prayſes to his name, for it is pleaſant, ver 2, and 3. And again, in the 19, and 20. verſes, Bleſſe the Lord ô houſe of Aaron; bleſſe the Lord ô houſe of Levi. Beza in Argumen. Pſ. 136.Beza gives a good reaſon why that clauſe, for his merciemercy endures for ever, is ſo often repeated; no leſſe then ſix and twenty times in one Pſalme. 'Tis done, ſaith he, to make it appear that we may not content our ſelves with acknowledging merciemercy in the lump, but ſhould take a diſtinct view of each ſingle favour: as the Pſalmiſt there begins with the goodneſſe of God in generall, O give thanks unto the Lord, for he is good. Pſal. 136. 1. but afterwards deſcends to particulars, and to every one of them annexeth the fore-mentioned clauſe. For example, it well becomes us at this time, not onelyonly to ſay in the language of that Pſalme, O give thanks to the Lord of Lords, to him who alone doth great wonders, who remembred us in our low eſtate, and hath redeemed us from our enemies, ver. 3, 4, 23, 24. but more diſtinctly, To him that bleſt our forces at Plimouth, for his merciemercy endures for ever; and proſpered them at Scarborough, for his merciemercy endures for ever: Who delivered Shrewsbury into our hands, for his merciemercy endures for ever; and gave us our loſt Weymouth again, for his merciemercy endures for ever. This if men of the deepeſt intereſts ſhall neglect, who then will be found to doe it? will not God be a looſer by this omiſſion? yea, will not they be looſers themſelvs, whoſe engagements to the Common wealth, or to the Church, are ſuch as that they muſt needs ſtand or fall with it, whatever becomes of other men?Super tribus conſiſtit mundus; ſuper lege, & cultu ſacro, & Retributione beneficiorum. The Jewes have a ſaying, that the world ſtands upon three things, The Law, holy worſhip, and retribution. Now wee can make retribution to God no other way but by thankfull acknowledgements, which we therefore have cauſe to be punctuall in.Aloyſ. Novar. Schediaſm. p. 149. n. 99. What ſhall I render unto the Lord for all his benefits towards me? I will take the cup of ſalvation, Pſal. 116. 12, 13. he alludes to the cup of bleſſing uſed in their peace offerings, which were always accompanied with ſolemne thanks to the moſt High for his ſaving health. Have you a minde to take the ſhorteſt cut to ruine? bee unthankfull. Expect ſhowers of bleſſings from heaven no longer then wee continue to ſend up vapours of prayſe: for as trumpeters delight to ſound where they may be anſwered with an ecchoe; ſo doth God delight to give where he is anſwered with thankſgiving.
2 In regard of the height of their relations.
Who was the ſweet ſinger of Iſrael, but David the man that was raiſed up on high? 1 Sam. 23. 1. The higher he was raiſed the more ſweetly did he ſing, and warble out the prayſes of God, inſomuch as, if the penmen of Scripture ſhould come to be differenced by their characters, Solomon haply would be ſtyled The Preacher of wiſdome; Jeremiah the Prophet of lamentation. Saint John the Diſciple of love, and Saint Paul the Apoſtle of grace: but the ſtyle of the ſweet ſinger of prayſes muſt be reſerved asdue to David, more than to any of them all. 'Tis a maxime in divinity, Beneficium postulat officium. Thoſe whom God calls to the higheſt places, he calls withall to the higheſt ſervices: and ſuch is this of thankſgiving. Prayer is an high and holy duty, but (if it be lawfull to compare them) prayſing will be found to excell it in ſome reſpects. As the martyr ſaid when ſhe was at the ſtake, Now farewell hope, and welcome love▪ becauſe ſhe was then going to heaven, where hope being ſwallowed up in fruition, was to have no longer being (For hope that is ſeen is not hope, Rom. 8. 24.) ſo may a dying Chriſtian ſay, Now farewell prayer, and welcome praiſe, for in heaven there will be no uſe of prayer; becauſe all wants ſhall be ſupplyed without asking, or rather becauſe there ſhall be no want of any thing the ſoule can wiſh: but of prayſe there will be uſe to all eternity.Revel 7 10. Saluation to our God which ſitteth upon the Throne, and to the Lambe ſhall be the ſong even of thoſe, that have obtained ſalvation to the utmoſt, by the Lamb with him that ſits upon the throne. David accordingly ſeemes to have plyed this ſomewhat more then the other duty, though hee was abundant in both. He tels us in Pſal. 55. 17. of his praying thrice aday, Evening and morning and at noon, will I pray and cry aloud. But as on purpoſe to put his ſoule in tune here, that in heaven it might make the better muſick; he multiplies prayſes even to ſeven times in a day, Pſal. 119, 164. Seven times a day doe I praiſe thee, becanſe of thy righteous judgements.
The Application hereof followeth.
What now remains, (O ye principall men, Lords, Commons, and Citizens) but that you be exhorted to have a principall hand in this duty of prayſing God for his help; and called upon to doe what ye ought, both for the ſubſtance of the work, and manner of performing it?
1 For the ſubſtance of the work. Know and remember that God muſt be prayſed with your hearts, your parts, your lips your lives, and your eſtates.
1 With your hearts. Pſal. 103. 1. Bleſſe the Lord, ô my ſoule, and all that is within me bleſſe his holy name: The deepeſt ſprings are wont to yeeld the ſweeteſt waters: they are the ſweeteſt thanks that proceed from a depth within.Gratitudinis ad animum tota aeſtimatio redit. For as Seneca well, the value of thanks reſolves it ſelfe wholly into the frame and diſpoſition of the heart.Senec. de Benefic. l. 4. c. 21.
2 With your parts. You are men of great and vaſt abilities; ô conſecrate them all to God. The Spirit of man, Solomon ſaith, is the candle of the Lord, Prov. 20. 27. Suffer not your bright candles to burn downwards; imploy not your parts in the things of this world altogether, not at all in the things of hell; left they ſweal quite away, without doing any conſiderable ſervice to God or man. Great parts are like great Ordnance: if the Fort wherein they are planted bee yeelded up to Jeſus Chriſt, they'r of excellent uſe againſt the Serpent and his ſeed. But ſo long as Satan holds the Fort, no men more miſchevous to the Church than thoſe that have the beſt naturall and acquired abilities; yea none in ſo dangerous a condition in reference to their own ſoules. I muſt be bold to tell ſuch, as abuſe their wits and other endowments in the ſervice of Satan againſt the truth, that their lightſome candles will but ſerve to light them to hell; and their large parts to enlarge their condemnation there.
3 With your lips. Pſal 16 9 with Acts 2. 26.Pſal. 51. 15. O Lord open thou my lips, and my mouth ſhall ſhew forth thy praiſe. The tongue is called a mans glory, partly becauſe ſpeech is a thing wherein men excell beaſts; and partly becauſe it is given him to glorifie God withall. Prayſe and thanks ſhould be offered up when ever we draw neere to him in any duty, particularly when ever we pray. Phil. 4. 6. Be carefull for nothing: but in every thing by prayer and ſupplication with thankſgiving, let your requeſt be made known unto God, with thankſgiving. Expect no acceptance of thoſe prayers wherein there is not ſome ſpice of that.Oratio ſine laude, eſt thuribulum ſine prunis. Luther. Prayer without prayſe is a cenſer without burning coals, from which there can no ſweet ſavour aſcend.
4 With your lives, for therein lies the life of thankfulneſſe. He is the moſt thankfull that is the moſt fruitfull Chriſtian. There muſt be Gratiarum actio a doing of thanks. Elſe if our thanks be not accompanied with obedience,Iohn. 19. 3 we doe but play Jews-play with Chriſt; ſaying, Haile King of the Jews, and ſmiting him. Phyſitians iudge of the heart by the arme; feele the pulſe, that they may know the ſtate of the vitals. How beats the pulſe of thy converſation? according to that will God judge of the ſoundneſs, or ſicklineſs of thy conſtitution. Would you render reall thanks? Remember what you have lately ſworn, namely, to goe before each other in the example of a reall reformation. Ezek. 20. 37.The Lord had cauſed the Land to paſſe under a rod, a rod that fetch'd bloud at every laſh, before we would be brought into the bond of that Covenant Beleeve it, he that whipt us to it, will whip us for it, if it be not kept. The curſes ingroſt in that flying roll Zech. Ver. 2, 3, 4.5. will be ſure to over-take us, for ſwearing falſely by the name of the Lord.
5 With your estates: Honour the Lord with thy ſubſtance, Prov. 3. 9. Christ will never truſt Judas more. The Saints are now his purſe-bearers; and from them it is expected that they ſhould willingly disburſe,foreign,Matth. 21. 3. when ever the Lord hath need in his members: This is the duty of every day; eſpecially ſolemne days of thankſgiving. Eat the fat and drink the ſweet, and ſend portions unto them for whom nothing is prepared; for this day is holy unto our Lord: neither be ye ſorry, for the joy of the Lord is your ſtrength. Nehem. 8. 10. That joy which enlargeth the heart at ſuch a time ſhould take away ſtraitneſſe of hand. Thankſgiving dayes ſhould be giving dayes. Upon the firſt day of the week, let every one of you lay by him in ſtore as God hath proſpered him, ſaith Saint Paul, preſcribing an order concerning the collection for the Saints, 1 Cor. 16. 1, 2. Why upon the firſt day of the weeke? Chryſoſtome hints to this reaſon▪ becauſe then in the uſe of thoſe Ordinances that were diſpenſed on the Lords day, the ſpirits of Chriſtians reſenting the goodneſſe of God more then at other times, would be more ready to give the Saints a taſte of theirs. You that have this worlds good,1 Iohn …. 17. ſhut not up your bowels now, from thoſe of Melcomb, Weymouth, and Plymouth, that need ſo much; and deſerve ſo well. Let the conſideration of thoſe late mercies we have received be a means to open all obſtructions of heart and purſe, and to procure merciemercy from you, for thoſe perſons by whom, and places where we have received them.
2 For the manner. This great worke of prayſing God muſt be performed unanimouſly and cheerfully.
1 Unanimouſly. We ſhould all glorifie God with one minde and with one mouth, Rom. 15. 6. which is utterly impoſſible ſo long as through difference in opinion and affection, that event is looked at as a croſſe by one, which appears a rich bleſſing to another. There will hardly be one mouth, where there is not one mind: God will hardly be glorified, where there is not a ſweet conjunction of both. Cleopatra diſſolved an union of great price, and dranke it in an health to Marcus Antonius. Diviſions are Satans Drinke-offerings: No ſuch drinkers of health to hell as diſſolvers of union. If my ſoule might have its wiſh, I ſhould not deſire, what Auſtin did, to ſee either Paul in the pulpit, or Rome in its pomp: but the thing I would beg ſhould be Union. Next to a full and clear ſight of its own union to Jeſus Chriſt; my ſoule ſhould long for nothing more in all the world, than union of the King to his Parliament, & of the godly throughout the Kingdom among themſelves. Who ever lives to ſee theſe things may ſing his Nunc dimittis with Simeon, Luk. …. 29, 30.Lord, now letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation.
2 Cheerfully, Pſal. 149. 5, 6. Let the Saints be joyfull in glory; let them ſing aloud upon their beds; let the high prayſes of God be in their mouthes. The birds chirp moſt in the faireſt weather; ſuccesfull ſeaſons are joyfull ſeaſons to thankfull Saints.
Yet becauſe, as poyſon conveyed in flowers is moſt dangerous, in that it preſently takes the brain, ſo there is nothing more deadly than poyſoned joyes: to the end your chearfulneſs may be kept within Scripture bounds your rejoycing be ſuch and none but ſuch as becomes the Goſpel, I ſhall here preſent you, before I conclude, with a ſhort character of Chriſtian joy. 'Tis a ſpirituall affection that hath the Holy Ghoſt for its Father, Faith for its Mother, Prayer for its Midwife, the Word for its Nurſe, Sincerity for its Keeper, and trembling for its Handmaid.
1 The Holy Ghoſt for its Father, we finde it called joy of the Holy Ghoſt, 1 Theſ. 1. 6. They in Nehemiah kept the dedication of the wall of Jeruſalem, with gladneſſe, and thankſgivings; they offered great ſacrifices and rejoyced, for God had made them to rejoyce with great joy; Cap. 12. ver. 27. 43. Light is ſown for the righteous, Pſ. 97. 11. Spirituall joy is a light ſhed from heaven, it ſprings not out of ones own bowels, as the carnall joy of worldings doth; but is as ſeed caſt in from without, and the Seedſ-man is the Holy Ghoſt.
2 Faith for its Mother. Joy of Faith, ſo 'tis called, Phil. 3. 25. Beleeving ye rejoyce, ſaith Peter, with joy unſpeakeable and full of glory. 1 Pet. 1. 8. In the ring of graces, faith is the diamond; joy the ſparkle of the diamond.Phil. 3. 3. Heare Saint Paul, We are the circumciſion which worſhip God in Spirit, and rejoyce in Chriſt Jeſus. Holy men have their rejoycing onelyonly in Chriſt; they are made partakers of Chriſt onelyonly by faith. Such as deſire to have joy as a flower blown in their hearts, muſt be carefull to water the root of faith; for from thence it ſprings.
3 Prayer for its Midwife. John 16. 24. Aske, and ye ſhall receive, that your joy may be full. Rejoyce evermore, 1 Theſſ. 5. 16. and preſently after, pray without ceaſing. as if hee had ſaid, Ceaſe to pray, you will ceaſe to rejoyce; pray without ceaſing, ſo ſhall yee be able to rejoyce evermore. The cheerfulleſt Chriſtians are uſually thoſe that are fulleſt of Prayer. After Hannah had poured out her ſoule before the Lord, her countenance was no more ſad. 1 Sam. 1. 15, 18.
4 The word of God for its Nurſe. foreign.Prov. 12. 25. Heavineſſe in the heart of a man makes it ſtoop; but a good word makes it glad. A ſoul ſick of ſorrow is directed by the Word of grace to an able Phyſician. Upon Philips preaching Chriſt, there followed great joy in the Citie of Samaria, Acts 8. 5, 8. Then Philip went down to the Citie of Samaria, and preached Christ unto them. And there was great joy in that Citie. Where the Priests are clothed with ſalvation, there the Saints ſhout aloud for joy. Pſal. 132. 16.
5 Sinceritie for its Keeper. 2 Cor. 1. 12. Our rejoycing is this, the testimony of our conſcience, that in ſimplicitie, and godly ſincerity, not with fleſhly wiſdome, but by the grace of God, we have had our converſation in the world. They are the upright in heart for whom the light of gladneſſe is ſown, Pſal. 97. 11. It comes up in no other ſoile. Any kinde of ſin may nip joy in the bud, hypocriſie kils it at the root. True joy can never breathe in an heart obſtructed with by-ends. In the tranſgreſsion of an evill man there is a ſnare (ſuch a ſnare as will be ſure to ſtrangle his joy; that appeares by the oppoſition there made) but the righteous doth ſing and rejoyce, Proverbs 29. 6. They in 1 Chron. 29. 29. were able to rejoyce in the ſervice then in hand; why? becauſe with perfect hearts they offered willingly to the Lord.
6 Trembling for its Hand-maid. Pſal. 2. 11. Serve the Lord with feare, and rejoyce with trembling. Do you lend an eare to this, who are members of the Honourable Houſes; for the Pſalmiſt ſpeaks it to ſuch as are Rulers of the earth, Verſe 10. Your affections ſhould be proportion'd to Gods diſpenſations. His manner is to feed the Church with bitter-ſweets: her care ſhould be to mingle trembling with her joy. Be pleaſed to reflect upon the war which your ſelves have managed, and conſider whether providence have not ſeemed to delight, as it were in checkerwork; a white and a black, a ſucceſſe and a blow, whether for the moſt part, ye have not had a white in the North, for a black in the Weſt; or a black in the North (as at this day) to tremble at, when ever you had a white in the Weſt. Wherefore rejoyce in the Lord at preſent;Philip. 4. 4. and again I ſay rejoyce: but do it with trembling to think of provoking the eyes of his glory, Iſ. 3. 8.whoſe power is able to confound us in a moment. Tremble, but with rejoycing to think how many places the Lord of hoſts hath appeared for us in of late, as glorious in holineſſe, Exod. 15. 11.fearfull in praiſes, doing wonders.
Now unto him that is able to do (and hath done for us) exceeding abundantly, Eph 3. 20, 21.above all that we ask or think, according to the power that worketh in us; Unto him be glory in the Church by Chriſt Jeſus, throughout all ages, world without end. To him that hath helped, and doth help; in whom we truſt, that he will ſtill help us more and more, to him be prayſe, and thanks, and dominion, for ever and ever. Amen.
FINIS.
End of the text · John Arrowsmith, Englands Ebenezer (1645)