A sermon preached before the Parliament, the Councill of State, the Lord Major, aldermen, and Common Councill of the city of London, and the officers of the Army, in Christ-Church London, Octob. the 6th. A.D. 1659. Being the publick day of Thanksgiving appointed by the Parliament, to be celebrated in the cities of London and Westminster, and parts adjacent, for the suppression of the northern insurrection. By Doctor Nathanael Homes.
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But who (say ye) is the Object, viz. the person to bee praised? Yee have him named in the former part of the verse (in which is my Text) Rejoyce in the LORD.
But who (say you) is the Object, viz. the person to be praised? Ye have him nam in the former part of the verse (in which is my Text) Rejoice in the LORD.
In which Doctrine, Four things are to be opened, to make it fit for Use. 1. Praising, which we have ranck'd in that order as the former may best give light to the later.
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.
1. Praising, we have rendered it in the Act; for that's the sence of the Text. God is Laus, the praise of Israel. Laudatio the Act of praising, that's ours.
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.
In Divinity the things Glorifying God, Honouring God, and praising God, Concentre to the same generall issue, viz. to manifest our thankfulnesse to 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:
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.
The Lord of Hosts, he is the King of Glory. Honouring God is our manifestation of that esteem in actium and behaviour, Malachi 1.6. A Son Honoureth his Father.
Like Aarons Coat when he praised God in publick worship amidst the great Congregation, Exod. 28. 34. A Golden Bell, and a Pomgranat, A Golden Bell and a Pomgranat upon the hem of his Robe round about;
Like Aaron's Coat when he praised God in public worship amid 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;
Flores plantarum Gaudia. * Flowers are the joyes of plants: so words and deeds are the flowers of praise, springing from true generous praisfull affections.
Flores Plantarum Gaudia. * Flowers Are the Joys of plants: so words and Deeds Are the flowers of praise, springing from true generous praiseful affections.
Deeds without affections, are rotten hypocrisie; and without words a dumb shew. Words without affections are but as an Organ-pipe, breath, without an heart:
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 lye, and trusting in a lye, Jer. 7.4, &c. to 11. Trust ye not in lying words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these, &c. Behold ye trust in lying words that cannot profit.
and without actions a lie, and trusting in a lie, Jer. 7.4, etc. to 11. Trust you not in lying words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord Are these, etc. Behold you trust in lying words that cannot profit.
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Therefore as the Romans had three phrases of giving of thanks, signifing the three degrees thereof, viz. Habere gratias, to be thankfull in affections:
Therefore as the Romans had three phrases of giving of thanks, signifying the three Degrees thereof, viz. Habere gratias, to be thankful in affections:
As we must not speak a lye, with good words over our bad actions, so not make a lye with faire profession, contrary to our inward affections. Revel. 21.27. And there shall inno wise enter into praising New Jerusalem anything that desileth or MAKETH a lye. Revel 22.15.
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 desileth or MAKES a lie. Revel 22.15.
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Without are Doggs, Sorcerers, &c. and whosoever loveth and MAKETH a lye. 2. Ʋpright: The Hebrew is NONLATINALPHABET The Right ones, so the Greek of the Septuagint NONLATINALPHABET.
Without Are Dogs, Sorcerers, etc. and whosoever loves and MAKES a lie. 2. Ʋpright: The Hebrew is The Right ones, so the Greek of the septuagint.
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1 A rightnesse, or righteousnesse of person; That the whole man stands right in Gods opinion, being cloathed with the righteousnesse of Christ by saith;
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 Says;
and raised againe for our justification, 2 Cor. 5.19.21. God was in Christ reconciling the world to himselfe, not imputing their trespasses to them, &c. For he hath made him to be sinne for us, who knew no sinne, that we might be made the righteousnesse of God. And so Phil. 3.9.
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 Philip 3.9.
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2. There is a rightnesse of heart, as Jehu said to Jehonadab, (2 Kings 10.15.) Is thy heart right? A right Question, containing a speciall qualification to make a man right, though Jehu were not right.
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.
so is a syncere man from the fraud or connivance of sinne, which goes along inseperably with the former imputed righteousnesse, Psal. 32.2. Blessed is the man to whom the Lord imputeth not sinne, in whose spirit is no guile.
so is a sincere man from the fraud or connivance of sin, which Goes along inseparably with the former imputed righteousness, Psalm 32.2. Blessed is the man to whom the Lord imputeth not sin, in whose Spirit is no guile.
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.
Sincere in the Old Testament is called a perfect heart, a Kings 20.3 remember, Oh Lord, (Says Hezekiah) that I have walked before thee in truth, and with a perfect heart.
3. Rightnesse or righteousnesse 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.
3. Rightness or righteousness of Conversation, when a man does 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 ungodlinesse and worldly lusts, and to live soberly, RIGHTEOƲSLY and Godly in this present world.
The grace of God hath appeared teaching us to deny all ungodliness and worldly Lustiest, and to live soberly, RIGHTEOƲSLY and Godly in this present world.
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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 pertinently to the point in hand, viz. Seeing afflictions may prove Mercies to believers, and so to be praised for Psalm 119.67. Before I was afflicted (Says David) I went astray, but now I have kept thy word;
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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 speciall influence of God, in,
or cure of since) as immediate necessary Causes, or media, but per Accidents, that is per Aliud, by the help of Another, viz. by the special influence of God, in,
As sometimes the Chyrurgions Phlebotomizing, scarrifying, or lancings, may cause ranckling, Gangrenes, or festering, without timely application of his Balsom, &c. We see good Jonah a godly Prophet (in his prophesie) though the better for his Sea-affliction in the Whales belly, was the worse (for a time) for his Lana-affliction, when God blasted his shaddowy succouring Gourd.
As sometime the Chirurgeons Phlebotomizing, scarifying, or lancings, may cause rankling, Gangrene, or festering, without timely application of his Balsam, etc. We see good Jonah a godly Prophet (in his prophesy) 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 shadowy succouring Gourd.
4. When wee are brought off from our sins, and nearer to God, the work is done, the use of the rod is at an end (in GOD'S usuall way of afflicting) Isa. 27.7, 8, 9. Hath he smitten him (to wit Israel) as he smote those that smote him & c? In measure when it shooteth forth, thou wilt debate with it.
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) Isaiah 27.7, 8, 9. Hath he smitten him (to wit Israel) as he smote those that smote him & c? In measure when it shoots forth, thou wilt debate with it.
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;
I WILL SURELY HAVE MERCY ON HIM, Says the Lord. Add Hosea 5 last verse, I will go, and return to my place TILL they acknowledge their offence, and seek my face;
Fifthly The afflictions of believers may be an occasion of great evill in the hearts and hands, lips and licenciousnesse of the wicked, who thereupon may tryumph over,
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,
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This is Davids 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:
This is Davids own Argument, Psalm 6.4, 5. Return Oh Lord, deliver my soul, Oh save me for thy mercy sake, FOR IN DEATH THERE IS NO REMEMBRANCE OF THEE:
So upon such grounds Hezkiah prayed, that he might not dy by that his disease, (which in likelihood was the Pestilence, or some such Ulcer as appears by the Plaister) Isa. 38. compare 2 Kings 20.1. &c.
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) Isaiah 38. compare 2 Kings 20.1. etc.
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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 Israell.
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 Oh Israel.
or removing of them, when they may be occasion of sinne to us, is warrantable by Scripture, Prov. 30.7. Two things have I required of thee, deny me not afore I dy.
or removing of them, when they may be occasion of sin to us, is warrantable by Scripture, Curae 30.7. Two things have I required of thee, deny me not afore I die.
3 When Correcting afflictions have been sanctified to us making us better, God having had his end, we may lawfully pray for their removall, by divine example, Psal. 119.71.
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 Exampl, Psalm 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, &c. he presently prays in vers. 76, 77, 78. that God would remove his afflictions. 4 When in,
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,
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;
Thus did David, Psalm 35.22, 23, 24, 25. Psalm 42.9, 10. Psalm 71.12, 13. And beside we have a promise Psalm 76.10. Surely the wrath of man shall praise God;
viz. Not for the evill that is fallen upon our Mothers children that were angry with us, but for Gods gracious prevention of their, and our further Evill.
viz. Not for the evil that is fallen upon our Mother's children that were angry with us, but for God's gracious prevention of their, and our further Evil.
Thence Niphal the passive NONLATINALPHABET (which is our word) signifies Desirable; so that the sence of the Text (ad verbum is praise is desirable of the upright.
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, transferrs it to express sundry qualifications that fall under the notion of desirable; as Fair, Beautifull, convenient, agreeable, congruous, decent, comly, or it becometh.
But Because our word in the Hebrew fountain signifies desirable, Therefore the Hebrew Text, by a metaleptical derivation, transfers it to express sundry qualifications that fallen 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 NONLATINALPHABET that is, it becometh; So the Eastern languages (daughter Dialects of the Hebrew) viz. the Chalde, Syriack & Arabick render it in like man̄er It becometh, viz. the upright to praise.
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 Chaldea, Syriac & Arabic render it in like manner It Becometh, viz. the upright to praise.
for so both must fullfill all righteousness, Christ useth this phrase in Syr. NONLATINALPHABET it becometh, agreeable to our Text as Matthew also renders it, in Greek, NONLATINALPHABET Suffer it to bee so now,
for so both must fulfil all righteousness, christ uses this phrase in Syr. it Becometh, agreeable to our Text as Matthew also renders it, in Greek, Suffer it to be so now,
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or righteous, as aforesaid But (Ah miserable hypocryticall times) where shal we find these men? 'Tis true, among us in this Nation deduct the dirty dunghill prophane, all men almost are professors; and of them more now then ever are Teachers. Yet I ask where are those right, upright, Righteous ones? Are they not as rare as in Davids time? Psal. 12.1, 2. Help Lord for the Godly man ceaseth,
or righteous, as aforesaid But (Ah miserable hypocryticall times) where shall we find these men? It's 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 Davids time? Psalm 12.1, 2. Help Lord for the Godly man ceases,
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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 practicall part of salvation Thou thinkest thou hast faith.
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.
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,
then the second Question is, What promise haste? Here more Are At a loss, to produce a right sort of promises, that must do the work, viz. Faith-breeding promises,
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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, &c. For God sent not his son to condemn the world,
as that John 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,
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or that in 2 Cor. 5. three last, God was in Christ reconciling the world to himself, not imputing their trespasses unto them, &c. Now then we are Ambassadors for Christ,
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 then we Are ambassadors for christ,
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But if so, the Question then * in the fourth and last place is, whether thou hast done that indeed, hast actually, really, and effectuallie so applied, pleaded,
But if so, the Question then * in the fourth and last place is, whither thou hast done that indeed, hast actually, really, and effectually so applied, pleaded,
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and relyed upon thy alleadged 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 relied upon thy alleged faith-breeding promises whatsoever they be, as that thou hast (as Gal. 5.6.) Faith working by love; a Says (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.
and by it such a righteousness, as forms him to a Doing Righteousness, 1 John 3.7. Little children, let no man deceive you, He that DOES righteousness is righteous. Of real faith, come real effects.
2 Touching the rightness, or righteousness that sets a man right in Sinceritie 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 Wisedom.
2 Touching the rightness, or righteousness that sets a man right in Sincerity the 1 Qu. is, does thy heart go along with thee in all thy religious performances? as Psalm 119.10 with my WHOLE heart have I sought thee. And Ecclesiastes 7.25. I applied my heart to seek Wisdom.
and they hear thy words, but they will not DO THEM: For with their mouth they shew much love but their heart GOETH AFTER THEIR COVTEOUSNESS. A dangerous disease; take heed of that. Or as Mat. 15.8. to the same effect:
and they hear thy words, but they will not DO THEM: For with their Mouth they show much love but their heart GOES AFTER THEIR COVTEOUSNESS. A dangerous disease; take heed of that. Or as Mathew 15.8. to the same Effect:
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In vain do they worship me, &c. A second Qu. touching this second rightness: Dost all thou dost, as in the sight of God? As Gen 17.1. Walke BEFORE me, and be thou perfect. i.e. in heart, with sincerity. And Luk. 1.6. Zacharias and Elizabeth were both righteous BEFORE God, walking in all the Commandements, and Ordinances of the Lord blameless.
In vain do they worship me, etc. A second Qu. touching this second rightness: Dost all thou dost, as in the sighed 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.
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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 actuall, usefull 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 Gods glory)? Cloath for God? sleep for God? Wake for God? Work for God? Worship for God? Or are we not? do we not, as Israel? Hos. 10.1. Israel is an emptie Ʋine, he bringeth forth fruit to himselfe, Leaves and Labruscas:
as in the sighed of God.) Dost thou walk thus? Rather is not God Far out of thy sighed, and thoughts (Psalm 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 you eat for God? Drink for God? Feast for God? (that being united in truth and love, you 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 Ʋine, he brings forth fruit to himself, Leaves and Labruscas:
or good men, or the common good. Or like those Hose. 7.14. that howled (see how God compares them to hounds, yelping for carion) in their devotions for Corn and Wine, and Oile, but not for obedience. Or as Zech. 7.5.
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 Zechariah 7.5.
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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 Commandements.
Is thy righteous Conversation as to the Tenor of thy Care, Conscience, and Contest (against unrighteousness) universal, Like David, Psalm 119.6? viz. I will have respect to all thy commandments.
Thou art none of the Pognale aven (as the Hebrew phrase is, Psal. 6. ver. 8.) Of the Workers of iniquitie, sutable to St. Johns Greek phrase in that but now quoted.
Thou art none of the Pognale aven (as the Hebrew phrase is, Psalm 6. ver. 8.) Of the Workers of iniquity, suitable to Saint Johns Greek phrase in that but now quoted.
Self-allowance in the breach of any one of Gods Commandements is a breach of all, a guilt of all. Jam. 2.10. Gods Commandements being united like the links in a chain, or the stones of an arch;
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 not all? 2. Qu. Dost thou, as often as thou dost fail or falter in thy conversation, Write retractations with prayers and tears? Dost retreat with penitentiall sorrows, viz. as 2 Cor. 7. 1•.
if not all? 2. Qu. Dost thou, as often as thou dost fail or falter in thy Conversation, Write retractations with Prayers and tears? Dost retreat with penitential sorrows, viz. as 2 Cor. 7. 1•.
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and sin lyes heavy as on Davids heart, express in his 7 penitentiall Psamles, where (though a most valiant stout hearted man to encounter dangers) he is cast down in the apprehension of his sin,
and since lies heavy as on Davids heart, express in his 7 penitential Psamles, where (though a most valiant stout hearted man to encounter dangers) he is cast down in the apprehension of his since,
as at no time, no condition else, the like. And Paul that can glorie in tribulations, Rom. 5.3. and throws down the Gantlet to challenge a combate with all difficulties, Rom. 8.32.
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 &c. and he cryes out, O wretched man that I am, &c. Rom 7. 21.22, 23, 24. To close this use:
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, Oh wretched man that I am, etc. Rom 7. 21.22, 23, 24. To close this use:
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'Tis most certain that unless a man be such a right man, upright man, a righteous man as aforesaid, he cannot be a reall thankfull, God-praising man, what ever he may jabber with his lipps.
It's 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.
and these he hath not, unlesse he attain a grounded comfortable perswasion of the love of God in Christ pardoning his sinns, with the sincere effects, manifesting the same (afore mentioned) Luk. 7.47. I say unto thee, her sinus which are many, are forgiven (NONLATINALPHABET) in that (it appears) she loved much:
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, Reflexion, &c. 2 Of Incitation to the Fact of praise, to which two things (couchant in the Doctrine) do engage us, namely, 1 The Comlinesse of the duty of praise. 2. The consideration of the Mercies prepared for our praise.
but to whom little is forgiven, the same loves 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.
So praising God, tryes our graces, 2 Tim. 3.2. Ʋnthankfull, unholy, (in gratum dixeris, & omnia dixeris) therefore vice versâ, on the contrary, The more thankfull, the more holy, and the more holy, the more thankfull.
So praising God, tries our graces, 2 Tim. 3.2. Ʋnthankfull, unholy, (in gratum Dixers, & omnia Dixers) Therefore vice versâ, on the contrary, The more thankful, the more holy, and the more holy, the more thankful.
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how high, and heavenly is his heart, Psal. 73. in the former part of the Psalm, to the end of the 22 verse, in what a low deplorable condition (spiritually) is hee ver. 2.3.
how high, and heavenly is his heart, Psalm 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.
and washed my hands in innocencie, (a most dreadfull speech for a Saint, not onely for matter, but mode, to seal it with a verilie ) ver. 22. So foolish was I, and ignorant, I was as a Beast before thee.
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) for. 22. So foolish was I, and ignorant, I was as a Beast before thee.
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but God is the strength of my heart, and my portion for ever, &c. So Psal. 77. In the first eleven verses the Psalmist is in a deep dejected condition, ver. 2. In the day of my trouble I sought the Lord;
but God is the strength of my heart, and my portion for ever, etc. So Psalm 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;
Thou holdest mine eyes waking, so that I cannot speak &c. Again, Will the Lord cast off for ever? And will he be favourable no more? Is his mercie clean gon for ever? Doth his promise faile for evermore? Hath God forgotten to bee gracious? Hath he in in anger shut up his tender mercies? On which also he set his eminent mark Selah. Now mark the turn of the tyde.
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? Does 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 Selac. Now mark the turn of the tIED.
And in the same verse, and verse 11 12. set himself to meditate mercies and verse 13. &c. falls to praising, O how sublime are the gracious workings of his heart, viz. who is so great a God as our God? Thou art the God that dost wonders:
And in the same verse, and verse 11 12. Set himself to meditate Mercies and verse 13. etc. falls to praising, Oh 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:
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Thou hast with thine arm redeemed thy people, &c. (sutable 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.
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.
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how elevated are his affections heaven-ward, as he expresseth himselfe in the very next verse, viz. 12.? What shall I render to the Lord for all his benefits towards me? Hee cannot think what may be great enough and good enough.
how elevated Are his affections heavenward, as he Expresses 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.
and forward to pay his vowes, &c. With all these, take a late experiment of the Heart-reviving power of praysing, confessed by a worthy pious Minister (Mr. Greenham I think,
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,
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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, (NONLATINALPHABET Keep as in a Garrison, there's the excellent Garrison) your hearts and minds through Christ Jesus, Phil. 4.6, 7.
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, Philip 4.6, 7.
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like our God? To be like Heaven, like Angells, in Complexion, language and business? Surely 'tis commanded that we rejoyce in the Lord always ( Phil. 4.4.) and again (in the same verse) the Holy Ghost commands it saying, again I say rejoice, viz. to credit Gods goodness to us.
like our God? To be like Heaven, like Angels, in Complexion, language and business? Surely it's commanded that we rejoice in the Lord always (Philip 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.
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And praise is the pleasant work of joy, in the former part of the verse of my Text, ushering it in thus, REJOYCE in the Lord O ye righteous, PRAYSE is comely for the upright;
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 Oh you righteous, PRAISE is comely for the upright;
The Seraphims cryed saying, Holy, Holy, Holy is the Lord of Hosts, &c. And Luk. 2.13 There was with the Angell a multitude of the heavenly host praising God,
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, &c. And the Churches business, as represented in Heaven, are Allelujaes, Rev. 1, 3, 4, 5. I heard a voyce of much people in HEAVEN, saying; Alleluja, &c. And again they said Alleluja.
and saying, Glory to God in the highest, etc. And the Churches business, as represented in Heaven, Are Alleluja's, Rev. 1, 3, 4, 5. I herd a voice of much people in HEAVEN, saying; Alleluia, etc. And again they said Alleluia.
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and therefore used in Scripture, both in the Old Testament and in the New, to typifie the heavenly joy in the Holy Ghost, and the joies of Heaven. * In praise we testifie, wee feel the first in our affections;
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, we feel the First in our affections;
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I might also mind you of devout Austins platform of praise, viz. To praise God in prosperitie, because he comforts: in Adversitie, because hee corrects:
I might also mind you of devout Austins platform of praise, viz. To praise God in Prosperity, Because he comforts: in Adversity, Because he corrects:
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;
1 It's 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;
The praises now dictated, or sung by us are the Epithalamia i. e the Spirituall marriage-songs (so wee mean, that mind our business, to sing and give praise for the uniting mercies of this day) Your Prince-like Feast (interpreted expresly by that common vote of good people) is your interview for union and therefore justly called a marriage Feast.
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.
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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 Devill, no Jesuit. Amen.
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.
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& stupendious deliverance of this Common-wealth, comprehending three Nations; and all the Churches, and the thousands of the people of God in those Nations.
& stupendious deliverance of this Commonwealth, comprehending three nations; and all the Churches, and the thousands of the people of God in those nations.
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whose justice to the weeds, was mercie to the Corn, according to the 5. and 10. verses after my Text in that Psalm, pressing my Text, The Lord loveth righteousnes, and judgement;
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 loves righteousness, and judgement;
So that our duty is like the cause, both being glorious. 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,
So that our duty is like the cause, both being glorious. 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,
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but rather from a hidden hellish plot (NONLATINALPHABET quasi NONLATINALPHABET looking like an intended Massacre. Not from forreigners, strangers abroad,
but rather from a hidden hellish plot (quasi looking like an intended Massacre. Not from foreigners, Strangers abroad,
Not from dropps, but a deluge of blood, for all the godly of the Land to drink from the hand of the wicked Cavalliers (for on them I look as the principall, the rest but as decoyed by them) I say to be drunk from the hands of the Cavalliers, intending yea,
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 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.
and admiring At the setting of a single person, and glorying in the rising and ascending up of this Parliament (Oh happy day) the enemy in all parts Are ready to swarm and to come about us like Bees.
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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.
But (as the Psalmist Says, so say we) in the name of the Lord they were destroyed, according to that divine Hebrew proverb of old, Behas yehofa yeraeh, That is in the Mount of the Lord it shall be seen.
For so in the 18, and 19. verses after my Text pressing our duty in it, Behold the eye of the Lord is on them that fear him, upon them that hope in his mercie, to deliver their soul from death.
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.
For though the enemie were greatly prepared, and mighty in strength, and that in a chiefe strength of an Army, viz. in Horse, especially for such a design (suddainly 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,
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,
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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.
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.
That the grand things that God hath done for us in this last and great revolution, hath been by heart-work; wherein none can make any shew of claim to share in his honour.
That the grand things that God hath done for us in this last and great revolution, hath been by Heartwork; wherein none can make any show of claim to share in his honour.
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God wrought upon the hearts of the Armie a jealousie of a design to set over us an anti-interested single person, contrary to our interest and Common-Wealth;
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 Armie, a sensible satisfaction that their interest was involved in the interest of this Parliament;
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;
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or courage, or both of many parties in many Counties that they were not up in Armes considerably, at the nick of time. 2. That from that most considerabe body in the North-East, God took away (as we said) their courage,
or courage, or both of many parties in many Counties that they were not up in Arms considerably, At the neck of time. 2. That from that most considerabe body in the North-East, God took away (as we said) their courage,
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And thus (to close our Sermon) should wee well weigh mercies ( praising comes of prizing ) we should weigh them like gold, every cinder and Scintil, to a grain.
And thus (to close our Sermon) should we well weigh Mercies (praising comes of prizing) we should weigh them like gold, every cinder and Scintil, to a grain.
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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 thankfull and holy, should we be for present mercies; so as to be as it were distressed (with the Psalmist, Psal. 116.12.) what and how to render to God praise and obedience, good enough,
Seeing we look for new Heavens and a new earth, wherein dwells Righteousness (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, Psalm 116.12.) what and how to render to God praise and Obedience, good enough,
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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.
For surely the Lord does overcome us, yea overcome our very thoughts with the hughness and highness of his numerous Mercies, Ephesians 3.20. He does for us above what we could ask or think.
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.
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.
I knew a prōpt 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 p•ivate family catechising, How he thought to be saved? hee answered by Christ. He was asked 〈 ◊ 〉 again, how he should come by Christ? he answered by saith Being asked again how hee 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 heavie laden, &c. All which answers he gave as readily as here they are to be read. So he went off creditably as to men, but suddenly after his heart smote him, that he had never practically made use of that 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, notionall Christians that know and do not, or not to purpose.
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 p•ivate 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 Says 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 you 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 built bis Says 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.
pns11 vvd dt j j n1 pp-f p-acp crd n2 pp-f n1 (pns11 vvb pn22 dt n1 p-acp dt n1, c-acp pns11 vvd pn31 xx p-acp po11 n1) pns31 vbg av vvn, cc vvn, vbds a-acp vvn p-acp dt j n1 n-vvg, c-crq pns31 vvd pc-acp vbi vvn? pns31 vvd p-acp np1. pns31 vbds vvn 〈 sy 〉 av, c-crq pns31 vmd vvi p-acp np1? pns31 vvd p-acp vvz vbg vvn av c-crq pns31 vmd vvi pc-acp vvi, pns31 vvd, p-acp dt n1. vbg vvn av r-crq n1 pns31 vhd pc-acp vvi po31 n1 p-acp? pns31 vvd vvb p-acp pno11 d pn22 cst vbr j cc j vvn, av d r-crq vvz pns31 vvd a-acp av-j c-acp av pns32 vbr pc-acp vbi vvn. av pns31 vvd a-acp av-j c-acp p-acp n2, cc-acp av-j c-acp po31 n1 vvd pno31, cst pns31 vhd av-x av-j vvn n1 pp-f d n1 pc-acp vvi fw-la vvz p-acp pn31, p-acp n1 pp-f vvg, vvg, cc vvg, c-acp av-j pns31 vhd vhn pn31 j p-acp po31 n1; cc av vbds vvn p-acp j n1 pp-f n1 j n1 p-acp d j; cc dt j n1 p-acp n1 n2, j np1 cst vvi cc vdb xx, cc xx p-acp n1.
Quid est totâ die, id est, sine intermissione laudare? In prospe ris, quia consolâris: in adversis, quia cocrigis antequā 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.
Quid est totâ die, id est, sine intermission Praise? In prospe ris, quia consolâris: in adversis, quia cocrigis antequā 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 Psalm Totâ die repleatur os meum laud.
