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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	lord_n	pray_v	prayer_n	4,629	5	6.6633	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89053	Britannia rediviva, or, a gratulatory sermon for his Majesties safe arrivall and happy restitution to the exercise of his royall government. Preached, at the desire of the magistrats and councell of Aberdene, on the XIX of June, which they had designed to be a day of solemne rejoycing within the city, for the mercy above mentioned, by John Menzeis, professor of divinity: and preacher of the gospell in Aberdene	Menzeis, John, 1624-1684.	1660 (1660)	Wing M1724; ESTC R230727	28,599	38

many others Surely these Lands have as much matter to blesse the Lord as ever a people if we had hearts to be about the duty aright After that Athaliah 2. King 11. had cut off the Royall seed and usurped the Crowne of Judah for the space of seven years one onely young child upon the breasts of the Nurse having thorow the mercy of God escaped the fury of that Bloodie Usurper When at length by the means of Jehojada the High Priest Joas is Crowned and the usurpng Queen received the deserved stroak of justice it s said v. 14. The whole Land rejoyced and Blew with Trumpets How much more have these Lands cause to rejoyce in the Lord who after such a barbarous and unparalleled Regicide after such a labyrinth and maze of confusions which within these few dayes to humane reason appeared inextricable who I say after all this is settling the government of the Nations upon the ancient foundations and hath reduced our Native and Gracious SOVERAIGN to sit upon the Throne of his ANCESTORS IT is promised as a great mercy Jer. 30. 21. Their Nobles shall be of thēselves their Governours shall proceed from the midst of them IT S a mercy to have a native Prince to rule over a people and not strangers They have not naturall affiction who do not with it and rejoyce in it Were not the fundamentals of Christianity strucken at in time of these late Confusions and a standing Ministry together with Gospel Ordinances like to be overturned And is it not a mercy so to have the Civill Government settled as all interests both sacred and civill may be secured Who then can deny but there is matter of rejoycing in the Lord if we had hearts to do it Christianly But we have cause to be jealous of our owne hearts lest the Lord be provoked by our carnall deportment on such a day It s my earnest exhortation to you in the name of the LORD I have also warrant to speak it in Our SOVERAIGNS name from his MAJESTIES Late Declaration that ye neither offend GOD nor dishonour your SOVERAIGN by debauching your selves to day Dear People be afraid to draw on wrath to day on the Lands or on your SOVERAIGN there is such a near relation betwixt Prince and People that the one smarts often for the others sin As the Apostle sayes Eph. 4. 26. Be angry but sin not So I today Rejoyce but sin not Let forth your hearts as much in rejoycing as you can providing yee guard against sin As there is no small difficultie so to be angry as not to go beyond bounds so I beleeve it hath its owne difficultie to get the heart rightly ordered in such dayes of rejoycing that we be not carn●ll but holy spirituall in the performance of the duty Wherefore That your hearts may be the better ballasted in Praising Rejoycing I desire you to joyne with it that other necessary duty of Praying Reasōs why earnest pray er should be joyned with our praises There be many Considerations to move us to be much in holding up the condition of our Gracious SOVERAIGN before the Lord by prayer This is 1. A duty laid upon all subjects by the Apostle I. Tim. 2. 1. 2. I exhort that Supplications Prayers Intercessions and Giving of Thanks be made for all men and particularly for Kings for all that are in authority Ancient Christians were much in this duty even under Heathen Princes as wi●nesseth Tertull. Apol cap. 39 Oramus pro Imperatoribus pro Ministris corum potestatibus pro statu saeculi pro rerum quiet● pro mora finis On this lait clause pro mora finis Tertull. himself cōmenteth cap 32. as is well observed by Pameliu● Dum saieth TERTULL clausulam saeculs precam●r differri Romanae diuturnitati favemus Were they so eatnest for the continuance of the Roman Empyre how much more ought we to plead with God for the perpetuity of the Brittish Empyre in his MAJESTIES Royall line 2. A spirit of Government is a speciall blessing from God Therefore we ought to be much in praying for it SOLOMON was a very hopfull Prince to whom many Promises w●re entailed Yet O so earnest as DAVID is in prayer for a spirit of Government to him Psal 72. 1. Give the King thy judgements O God and thy righteousnesse to the Kings son 3. No men are compassed with greater temptations then Princes and Great Ones And therefore They have the more neede of Remembrancers before the Thron of God 4. Who can be such Instruments of publick good as zealous godly Princes And therefore wee ought to be much in prayer for them And the rather 5. Seing the Kings heart is in the hand of the Lord as the rivers of water Hee turneth it whethersoever hee will prov 21. 1. A beleeving Supplicant can have more influence on the heart of a Prince though many hundreth myles from Cour● then Courtiers who are daylie admitted to his Presence When that wicked Haman was suggesting bad counsell to that great King Asuerus against the people of God Mordeeai's prayers defeated all Haman's contrivments they influenced Ahasuerus more then Haman's Court-sollicitations Beleeving supplicants have power with God Isai 45. 11. Ask of me of things concerning my sons concerning the works of my hands command ye me Blessed be God he who heares Prayer hath hearts of Princes in his hand 6. O what an unvaluable mercy is it when Prince and People concurre harmoniously each in there own sphere to maintaine and promove the publick interests of Iesus Christ in the Nations O how sweet is it when a Prince rules not only over the bodies but also in the hearts of subjects Divines observe Rob. Abbo● lib. de suprema potestate Regia Praelect 3. §. 2. Animae vocabulo requirere videtur Apos●olus ut non corporie tantuns obsequium sed animae queque voluntatem et affectum Principibus accommodemus upon that word Rom. 13. 1. Let every soul be subject to the higher powers that subjects obedience to their Prince should be affectionat and cordiall from the Heart and Soule Ought we not then be much at the Throne of grace That the Lord would blesse Britaine Ireland with these rich mercies that thoughts of disloyaltie may be had in everlasting abhorrency by all his Majesties subjects Lastlie Hath not the Lord been pleading a very bitter and long Controversie with these Lands that in the view of the Nations round about have we not then cause to plead with MOSES Psal 90. 〈◊〉 15. 16. 17. That the LORD would make us glad according to the dayes wherein he hath afflicted us and the years wherein wee have seen evill That the Lord would make his WORK appeare unto his Servants his GLORY unto their children that the BEAUTIE OF THE LORD OUR GOD may be upon us that as Isaiah Prophecieth cap. 60. 18. Violence may no more be heard in our Land nor wasting or destruction within our borders but our walls may be called SALVATION our gates PRAISE For these things the Lord will bee enquired by us to do them for us Ezekiel 36. 37. O that a spirit of Prayer Praise wer poured out on hearts to day Onely let me againe obtest you in the Name of the Lord Jesus to beware of ranting debauching and of what ever may indispose you to these two great duties of the day Prayer Praise I close all with that word of Benajah concerning King SOLOMON A Gratulatory Conclusion I. King 1. 36. 37. After that Ado●ijah had taken the Throne by usurpation Bathsheba and Nathan came unto David who lay a dying regrating the matter Whereupon David commanded Nathan Zadok to anoint King SOLOMON for said he Solomō shall sit on my throne him have I appointed to be R●ler over Israel and Iudah Then said Benajah the son of Iehojada Amen The Lord God of My Lord the King say s● too As the Lord hath been with my Lord the King so be he with SOLOMON make his Throne greater then the Throne of my Lord King David So say I. As the Lord was with King David so bee hee with our Gracious SOVERAIGN The Lord make the Throne of KING CHARLES THE SECOND greater then the Throne of either David or Solomon greater then ever was the Throne of King CHARLES the I. or King JAMES the VI. then ever was the Throne of any Scotish English or British king Let him be CAROLO MAGNO major greater thē CHARLES the great Now to Him who is able to do aboundantly above all that we can think To the King Eternall Immortall Invisible the onely Wise GOD be honour and glory for ever and ever Amen Grata DEO ac REGI nullique libentius unquam Responsura sono Britonum Gens accinat Amen Et Reboaturis geminetur vocibus AMEN T. G. V. S.

House said he hath eaten me up O what zeale witnessed he in dancing before the Ark when he brought it up to mount Zion II. Sam. 6. 14. 15. and II. Sam. 7. What said he shall I dwell in Cedar and the Ark of God abide in Courtains And thereupon resolveth to build a Temple to the Lord. Rich preparations made he for the Work as may be seen I. Chron. chapters 28. 29. Yea would also have accomplished it if the Lord had not stopt him and told him by the mouth of Nathan That he would have the Hieron in Titum c. 1. Episcopinoverint se cōsuetudine magis quam dispositionis dominica veritate Presbiteris esse majores Temple built by a Solomon The Lord was so well pleased with Davids purpose That II. Sam. 7. 11. and 16. he promises to build David an house and to establish his Throne for ever The Lord honours those who honour him I. Sam. 2. 30. The surest way Princes can take for establishment of their Throns is to be zealous for and tender of the Interests of JESUS CHRIST his Truth his Ordinances his Servants and People Wee have therefore to day earnestly to pray That OUR GRACIOUS SOVERAIGN may be a zealous Defender of the Protestant CAUSE and Ordinances of Christ in their purity That Prelacy superstition Ordinances which at not of Divine institution may not creep in into the Worship of GOD within our Church Whittak ad ratione●● 10. Campiani Si preces pro mortuis damnare Episcopo presbiterum aequare sit hareticum nihil Catholicum esse potest Cum AERIO Hieronymꝰ de presbiteris omnino senfit illos cuim jure divine Episcopis aquales esse statuit Yet am I not of the judgement That Princes rights to their Crownes depends upon their erthodoxie in judgement I cordially subscrive to the pure Primitive Loyalitie of ancient Christians See Confess of Faith c. 23 art 4. who retained their allegiance under Heathen Arrian Emperours under Infidell Heretick Princes aswell as under these who wer sound orthodox in their judgements for as AUGUST said Qui regnare dedit CONSTANTINO Christians ipse dedit Apostatae IVLIANO Hee who gave the Imperiall Crowne to CONSTANTINE a Christian gave it also to IVLIAN the Apostate But blessed be the Lord we have not an Heathen Prince wee have not an Arrian Prince we have not a Popish Prince but a PRINCE Who hath constantly adhered to the Protestant Religion in the furnace of affliction notwithstanding Defensor almae qui fidei clues Vnius idem tu fidei Dei Vnius uniusque Christi Semper er●● es eri● professor O perge pergens tu perages manu Forti secundis usque laboribus Rem Christianam promovere Romuleo gravis Antichristo Decachordon concinens liberationem Britannicam Autore T. G. he was compassed with as many temptations as ever any Prince was assaulted with We have a PRINCE Who by his Royall Authority hath confirmed to us the Protestant Religion in its purity without the mixture of these humane inventions This is a Mercy for which we ar to magnifie the Lord to day that we have such a PRINCE under whom wee may enjoy the Ordinances of Christ in their Purity And though it were otherwise which God forbid yet Loyalty is still our duty as subjects But let us be earnest with the Lord by prayer That our GRACIOVS SOVERAIGN may be kept in the way of truth that he may be a zealous Defender thereof and of the Ordinances of IESUS CHRIST in their purity according to their first Institution This will make Him an Eminent BLESSING to his people and his people truely blest in him and will give strong ground of confidence of fulfilling the Promise in my Text That God will increase his greatnesse and comfort him on every side I come to the third and last branch of the Text in vers 22. Wherein David solemnly engages to bee forthcoming to the The third branch of the Text. Lords praise I also will praise thee c. Yee have heard David expressing his sense of his afflictions yee heard how his Faith hope did prophecie of an Out-gat● Now yee have Davids heart enflamed with love to God upon the confidence of this hoped for deliverance engaging to tune up a Song of praise yea antidating a song of Thanks-giving The words are exceeding sweet but time will not permit me to insist on them I intend onely after I have runne thorow them by a few explicatory hints to propose one doctrine from them There are five observable words in the vers Which we would Five observable words in it notice THE FIRST I will also praise thee as if he had said I have prayed and poured out my soul by supplication before thee And Faith hath brought me in a gracious returne of Prayer That there shall be a comfortable Out-gat therfore I ALSO will praise thee Prayer is a very fruitfufull duty It s the womb if I may so speak wherein the Praises of God are conceived Would yee have your Praises accepted to day let them not be disjoyned from Prayer It s sweet when these two Prayer and Praise go together I ALSO will praise thee The second word is Even thy truth that is Thy true and faithfull Promise O so precious as Promises are to them who improve them and especially to those who by a beleeving improvement find them made good Such will magnifie promises indeed even thy truth But then thirdly O my GOD It s sweet when faith in a dark houre can plead its interest in God David was under great and sore trouble yet Faith pleads its interest Hee is my God I will not say but faith in an houre of temptation may be sore shaken Saves not David himself Psal 31. 22. I said in my haste I am cutt off and I. Sam. 27. 1. I shall now perish one day by the hand of SAUL But these wer onely swooning fits of faith his faith recovered strength again The fourth word is I will praise thee with the Psaltery I will sing praise to thee with the harp IT was the custome of old in the Jewish Church to make use of these and other Musicall Instruments in the Worship of God as appears almost everie-where in this book of the Psalmes Of the forme of these Instruments see Ioseph lib. 7. Antiq. IUD cap. 10. POLYD VERGIL de inventoribus rerum lib. 1. cap. 15. HOSPIN de Temlis lib. 2. cap. 23. English annot on I. Chron. 13. 8. Also the epist to Dardanus de Musicis instrumentis among Hieroms works and from I. Chron. 13. 8. Though Procopius Gazaeus cited by HOSPINIAN de templis lib. 2. cap. 23. spares not to say Cultum hunc non a Deo traditum sed a Davide excogitatum fuisse That this Worship was an humane invention of Davids not a Divine Institution Too bold an affertion and very reflexive upon so holy a Prophet as w●a

Britannia Rediviva Or A GRATVLATORY SERMON For His MAJESTIES safe Arrivall and happy Restitution to the exercise of His Royall GOVERNMENT Preached at the desire of the Magistrats and Councell of ABERDENE on the XIX of June which they had designed to be a day of Solemne Rejoycing within the City for the Mercy above mentioned By JOHN MENZEIS Professor of Divinity and Preacher of the Gospell in ABERDENE Psal 118. This is the day which the LORD hath made Wee will rejoyce and be glad in it TERTULL ad Scapulam Colimus IMPERATOREM sic quomodo et nobis licet et ipsi expedit ut hominem a DEO secundum et quicquid est a DEO consecutum et solo DEO minorem Hoc et ipse volet Sic omnibus major est dum solo vero DEO minor est ABERDENE Printed by James Brown Ann. 1660. Unto The Right Honourable JOHN JAFFRAY L. Provost bailies Patrick Moir Gilbert Gray Alexander Alexander Gilbert Molysone Thomas Mercer Dean of Gild. Thomas Mitchell Thesaurer And to the rest of the Honourable COUNCELL of the City of Aberdene Right Honourable UPon your call and invitation this Sermon was preached and now your command hath drawen it to the presse I cannot but observe a Divine over-ruling Providence that thong● I have been often solicited to publish other Papers both casuistique and Polemique yet my first appearance in print if ever there shall be a next most needs be on such a Royall Theame I account it my mercy that the Lord hath honoured me not only by the vocall delivery of this ensuing discourse to excite our hearers unto but now also by the printing thereof to be though the meanest yet among the standing Remembrancers of these two great duties to which the LORD is signally calling these Nations viz. Thankfulnes to the Most High God for the late wounderfull deliverance of Britaine Ireland and which is the root of the former genuin Christian Loyalty to our GRACIOUS SOVERAIGN whom the Lord hath with an out-stretched arme repossessed with his due rights Loyaltie was the glory of the Primitive Christians Confessours Martyrs both under the heathen Persecutions in the first three centuries afterwards under Hereticall Empero●rs as CONSTANTIUS VALENS VALENTINIAN the younger Arrians ANASTASIUS an E●TYCHIAN HERACLIUS a Monothelite yea under JULIAN himself who from Christianity did shamefully apostatise to grosse Heathenisme Did not the body of JULIANS Army consist of Christians did they not in evidence hereof instantly vpon the death of IULIAN proclaime IOVINIAN a zealous Christian EMPEROUR When IOVINIAN fearing lest the Army had been ledvened with Heathenism declyned the Empyre protesting that he would not be an Emperour to Heathens Did they not all with one voice as witnesseth SOCRATES hist Eccles lib. 3. cap. 19. Theod. hist Eccles lib. 4. cap. 1. professe themselves Christians some from the dayes of CONSTANTINE Others from the dayes of CONSTANTIUS Lo a Christian Army which retained their allegeance under the worst of Princes under that Heathenish Apostate IULIAN whom NAZIANZEN Orat. 1. adversus IULIAN affirmes to have been more pernicious in his Contrivances against the Church then either DIOCLESIAN or MAXIMINUS In the Army of VALENS an Arrian Emperour and bloudy Persecutour wer not many of his commanders both sound in the faith and precious godly men as Terentius Trajanus Arintheus Victor who not only publickly professed the trueth but also with such humble freedom as became Loyall Subjects did represent to the Emperour as is recorded by Theod. hist Eccl. lib. 4. capp 28. 29. his heresis and opposition to a fundamentall trueth of Gul. Barclayus lib. de potest pape cap. 7. the Gospel yet as one sayes In tam Religiosa libertate manus abstinuerunt nec ultra admonitionem processit indignatio They abstained from all violence and contained themselves within the bounds of Loyall freedom of admonition Did not Valentinian the younger who also was Arrian acknowledge that Ambrose had such influence upon his Army that if he would have given a word to the Souldiers they would have seised on the Emperour and laid him fast Hence Ambrose LIB 5. epist 33. to Marcellina his sister brings in the Emperour speaking thus Si vobis jusserit AMBROSIUS vinctum me tradetis But precious Ambrose was acted by another spirit Of the heroïck Loyalty of the more ancient Christians under the heathen persecutions even then when the Lord had so exceedingly encreased their numbers that they wanted not strength to have repulsed the injuries which they sustained from Heathens Is not TERTULL a speaking witnes Apologet. cap. 37. Vel una nox c. In one night saies he we could avenge our selves if it were lawfull with us to recompence evill with evill Si malum malo dispungi penes nos licerer sed absit ut aut igni humano vindicetur divina secta aut doleat pati in quo probatur c. These and other pregnant instances of primitive Loyaltie we left upon record sundry years ages in our publick Divinity Lectures in the famous Colledge of this City founded by the Most Noble Lord the Earle MARISCHALL cherished by the Honourable Councell of this Burgh authorised by that Most Illustrious MONARCH K. IAMES the VI. And further endowed and united with the Old Colledge into one CAROLINE UNIVERSITY by K. CHARLES the FIRST of ever Glorious Memorie To theses now onlie I adde the testimony of judicious CALVINE though it were easy to muster up an Army of testimonies from Reformed Divines yeelding a most harmonious Echo to the Loyaltie of these Ancient Worthies in his Commentarie on Rom. 13. upon these words v. 3. Rulers are not a terrour unto good works but to the evill wilt thou then not be afraid of the power do that which is good On which learned Calvine commenteth thus Hic de vero et quasi nativo Magistratus officio loquitur a quo tametsi non raro degenerant qui Principatum tenent nihil-ominus deferenda est illis Obedientia quae Prinicpib ' debetur Nam si malus Princeps flagellum est ad punienda populi delicta illud fieri nostro vitio cogitemus quod eximia Dei benedictio nobis vertatur in maledictionem ideoq non desinamus bonam Dei ordinationem revereri and again upon these words v. 5. Wherefore yee must needs be subject not only for wrath but also for conscience sake Ergo saieth Calvin etiamsi exarmatus esset Magistratus quem impunè lacessere contemnere liceret nihilo magis esset id tentandum quam si poenam statim imminere cerneremus O how dissonant to the primitive Loyaltie of Christians is the usurpation of the Bishop of Rome who spared not to rob Leo Isaurus of a part of the Empyre Henrie the IV. of Germany of the whole Childerick of the Kingdom of France not to mention the horrid murder of the two Henries the III. and IV. Of Pope Sixtus the V. his approbatiō of the murder

let him sing songs But no where doeth Christ or his Apostles in the Gospell commend Organicall Musick Ancient Christians abounded in vocall praises as witnesseth Tertull Apologet. cap. 2. 39. Hierom. in his epist 4. to Rusticus In epist 17. to Hierom. in Epist 17. under the names of Paula and Eustochium to Marcella In Christi villula tota rusticitas et extra Psalmos silentium est quocunque te verteris arator stivam teneus Allelujah decant●● Suda●s messor psalmis so avocat et curva attendens vitem faloe vinitor aliquid Davidicum canit Heo sunt in hac Provincia carmina he ut vulgo dicitur amatori● cantiones hic pastorum sibilus Much singing here but no word of Organ Harp or Psaltery Marcella August in his Confessions lib. 9. cap. 6. et 7. lib. 10. cap. 33. When Plinse the Second was giving an account to the Emperour Trajan of the exercises of Christians he tells they had Ante-lucanos coetus ad canendum Christo et Dee They did meet betymes in the morning preventing the rising of the Sun to sing praises to the Lord and to his Christ But no where find we them making use of Organicall Musick in the Church and Worship of God See Hospinian U. S. Para ' in I. Cor. 14. 7. Gualier I. cor 14. 7. 8. From all this it appears That our soundest Divines have traced the footsteps of Christ his Apostles and of pure Antiquity in disallowing Organicall Musick in the publick Worship of God as appertaining to the old Leviticall pedagogie But to close the point The best Instrument wherewith any 8. Zepper de polit Eccles lib. 1. cap. 13. Mollerus praefat ad comment .. in psalmos Musculꝰ epist dedicat ante comment in psalmos Rivet in Exod c. 15. v. 21. Bodi●● in Eph cap. 5. vers 18. 19. c. 6. 18. Douglasius tract de Psalmodia part 1. cap. 10. Beside many more both British forreign Divines can praise the Lord is a beleeving and spirit●ally inlarged heart Making Melodie in your heart Eph. 5. 18. Singing with grace in your hearts to the Lord Col. 3. 16. * Non vox sed votū non chordula musica sedcor Non clamans sed amans cantat in aure Dei Hade this been wanting all the Musick which David made with Harp and Psalterie had not found acceptance I remember Augustine in his Confessions makes mention of very lively impressions which he found on his spirit in this precious Ordinance of praising in the Church Quantum fleui sayes he lib. 9. Confess cap. 6 in hymnis et cant●cis tuis suavè sonantis Ecclesiae tuae vocibus commotus acr●ter voces illae influebant auribus meis et eliquabatur veritas tua in cor meum et ex ea astuabat affectus * AUGUST lib. 10. Confess cap. 33. Quum mihi accidit ut me amplius cantꝰ quā res quae canitur moveat poenaliter me pe●●are confiteor pietatis currebant lachrymae et bene mihi erat cum iis Which I English thus how did I weepe at the hymns and songs at the sweet melodious voyces of thy Church These voyces did influence my ears and thy truth was melted and dissolved into my heart thereupon holy affections did boyle within me tears did run downe O how well was it with me then The experience of this melting of heart which he had found in this divine Ordinance at his first Conversion kept him afterwards upon his feet when he was under a temptation to have altogether dissallowed vocall praises hence lib. 10. Confess cap. 33. Cum saies he reminiscor lachrimas meas quas fudi ad cantus Ecclesiae tu● in primerdus recuperationis meae magnam instituts hujus vtilitatem agnosco That is When I call to minde the tears which I shed at the Praises of thy Church about the time of my first recovery to the faith I am made to acknowledge the exceeding advantage of this Ordinance May not this reprove our spiritlesse liflesse and formall way in setting about this heavenly dutie of praising Ah have we not oftentimes vocem in Choro mentem in foro Our voice in the duty when our hearts are abroad after a thousand vanities But I must restrain my self I am affrayed I have been to large on this fourth word I will praise thee with the Psalterie unte thee will I sing with the harp I come therefore to the fifth and last word namely the Compellation which the Psalmist giveth to God O Thou HOLY ONE of Israell c. Where what ever had been his afflictions either by Saull before his settlment in the kingdom or afterwards by Abselom yet he vindicats the Lord and his holinesse O Thou HOLY ONE of Israell As if he had said What ever have been my sufferings how wickedly soever men have carryed yet Thou O Lord art HOLY in all thy wayes and righteous in all thy judgements IT S the Lords peculiar Title to bee called either absolutly The HOLY ONE or with addition as in my text Israels HOLY ONE He is holy 1. essentially Holinesse is but a supervenient quality in Men and Angels but holinesse is the Essence of God every divine attribute is his Essence He is 2. holy causally All holinesse in the creature springs from him as the Fountain He is 3. holy exemplarlie He is the Paterne and Rule of all true holinesse Be ye holy as I am holy I. Pet. 1. 16. He is 4. holy objectively Hee ought to bee served in holinesse He is 5. holy emimentlie Exod. 15. 11. He is glorious in holines Hee is so holy that he cannot look on sin except with an vindictive eye Hab. 1. 13. Sin never got a good look from God nor ever shall fitly therfore is he called The HOLY ONE Israels HOLY ONE because he sanctified all Israell even the whol Nation federally to be a Church to himself therfore Exod. 19. 6. they are called an Holy Nation and among them he had many Jewels Choise Ones internally inherently and savingly sa●ctified Among whom David was an eminent one well therefore was he styled by David The HOLY ONE of Israell Doct. from 3. branch I have runne through the words of this verse in an explicatory way Time will not permit me to insist on the particulars take therefore this generall doctrine from the wholl It is not only lawfull but also dutie whou the Lord bestows signall mercies on a person or nation to abound in praises to him T he Holy ONE of Israel should inhabite Israels praises If David upon the foresight of a hoped for Deliverance engaged so solemnly to blesse the Name of the Lord how much more is it duty to praise him when the Deliverance is already wrought Wee have many precedents of the people of God in this of Moses and Miriam Exod. 15. of Praysing the duty of the day Deborah and Barak Iudg. 5. of Anna I. Sam. 2. and