Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	holy_a	lord_n	praise_v	6,155	5	9.2537	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86505	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.	Homes, Nathanael, 1599-1678.	1659 (1659)	Wing H2577; Thomason E1001_1; ESTC R207844	20,201	48

part of the verse of my Text ushering it in thus REJOYCE in the Lord O ye righteous PRAYSE is comely for the upright joy being of the definition of Heaven Psal 16. last In thy presence is fulness of joy at thy right hand are pleasure for evermore There are prayses and Alleluja's or Halelujah's the language of Angells Isai 6.3 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 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 the 24 Elders and the 4 Animals worshipped God saying Amen Alleluja And a voice came out of the Throne saying praise God No creature of the earth so heaven like and heart exhilerating as Musick 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 So in the Psalms oft and in the Revelation oft Psal 57.8 Psal 108.2 And at least ten times more And Rev. 5.8 Rev. 14.2 Rev. 15.2 wee feel the first in our affections and see the other in our faith and hope And thus we have brought comlynesse to the highest hight and so put a period to our speech of that 2. Our mercies call for our praise And here I must rather Epitomize then Anatomize to dissect and read a lecture upon every part I could mind you of that of the Psalmist Psal 25.10 ALL the paths of the Lord are mercie and truth unto such as keep his Covenant his Testimonies And upon this ALL I might enlarge to every finger toe and nail on them as our Saviour saith Mat. 10.30 The very hairs of your head are all numhred I might also mind you of devout Austins platform of praise 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 viz. To praise God in prosperitie because he comforts in Adversitie because hee corrects For that before we were because he made us For that when we were because he hath given us salvation For what when we had sinned because he pardoned For what when we were converted because he helped For that when we have perseverd he Crowneth us I might also run over the mercies mentioned in this Psalm wherein is my Text argumentatively pressing the performance of it But for compendiousness it shall suffice to touch on some of them by and by which Concentre with this days commemoration Where I shall not delight to digg into the wounds of others miseries but duly set forth the dignity of our own deliverance 1 'T is a matter of praise worthy Senators and Christians that this day we may praise viz. That we live to praise have leave to praise do meet to praise have a mind to praise have means to praise especially in this mode and majestie of solemnitie * as in a day of a princely marriage The place Consedere Duces vulg stante Corond the face of this Congregation seem to mee to have written upon them Vnion Vnion Vnion Union of hearts of Parliament City and Armie which Vnion is the foundation of marriage The Sermon mainly designed to espouse you all to the Lo●d in true joy praise and thankfulness and in that Tertio to one another And this union is greater then that of marriage For they that are joined to the Lord 1 Cor. 6.17 are ONE SPIRIT The praises now dictated or sung by us are the Epithalamia i. e the 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 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 But 2ly If this be matter of praise that we may praise how much more the cause of this days praise to witthe grand stupendious deliverance of this Common-wealth comprehending three Nations and all the Churches and the thousands of the people of God in those Nations And therefore it is though I say no more our justice to praise God Suum cuique tribuere to give God his due whose justice to the weeds was 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 the Lord bringeth the counsell of the Heathen to nought he maketh the devices of the people of none effect And of this our justice in praysing God there is a kind of Comlinesse too For if of every morall acquired virtue there is a transcendent beauty that would ravish the sonns of men if they could visibly behold it So Cicero hath it out of Plato How much more of infused grace called the divine nature So that our duty is like the cause both being glorious 2 Pet. 1.4 For our deliverance is like the cloud that was the convoy of Israel in all their deliverances from Egypt to Canaan viz. Darkness to our enemies but glorious light to us if wee consider these four Qualifications of it 1 The matter from which we are delivered Not from proclaimed warning War like generous enemies but rather from a hidden hellish plot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking like an intended Massacre Not from forreigners strangers abroad but from them at home of our own bowells 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 and endevouring jointly and universally to rise at once in all parts of this Nation at least He that denies this tells me there is no Sun in the Firmament and would perswade us not to believe what some of us have seen with our eye and heard with our ears from the mouthes of the enemies themselves 2. The Moment of our deliverancee It was like that of Isaac Ger. 22.10 when the blow was fetching Like that of Moses

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 London Printed By J. B. for Edward Brewster at the Crane in Paul's Church yard 1660. Friday Octob. 7. 1659. ORdered that the thanks of this House be given to Doctor Homes for his great pains taken in preaching and carrying on the duty of publick thanksgiving on Thursday the 6th of October instant before the Parlament in Christ-Church London And that M. Blagrave do give him the thanks The like Order to M. Caryl ORdered that the Ministers be desired to print and publish their Sermons and that they have the like priviledge as hath been allowed to others in the like case Thomas St Nicholas Clerk of the Parliament I do appoint Edward Brewster Bookseller and Citizen of London to print the said Sermon in witness whereof I hereto subscribe my hand Oct. 11. 1659. NATH HOMES To the Parliament of the Com●…wealth of England and Councill of State My most Honoured Masters IT had not been possible for me sanâ mente I speak the truth before the Lord to have deemed this Sermon worthy of that dignitie to be printed much less to be presented to your Honours but that your destres exprest in your Order and much otherwise which are a sufficient Command to me stampt upon it that respect Therefore I have not counterfeitingly painted the face thereof fairer then it was Nor have I cowardly maimed it of anything I then delivered But just as ye then liked it 't is now as like it as possibly may be said of the same in complexion physiognomy stature The stream is as it first flowed thorow my mind then to my mouth thence to your ears and now to your eyes If now in this last running the Spirits of it seem not flatt and weaker to your fast but that it still reteins its first life and vigor on your Spirits to incite your further praises for mercies and trusting in the God of your mercies I shall the less care for the censures of men And as God was pleased so 〈…〉 it and ye could not prevent it that I should be much straitned in time to prepare for so great a work that all the Glory might be to him the fountain and helper so I am fully satisfied and do desire that he may have it and not I. I shall say no more for prolix tediousness in any thing is irksom to my selfe but what John Gerson the Schoolman was wont to say viz. When the Preacher hath ENDED the Sermon is not DONE For indeed it is still in Doing in the hearts and prastise of spirituall living hearers which is the prayer for your Honours of your most obliged Servant NATHANAEL HOMES From my Study at Mary Staynings London Octob. 11. 1659. Psalm 33.1 Later Clause Praise is Comely for the upright The FOR prefixed in our English is not in the Hebrew Therefore I considered the Text no further then as an absolute sentence on the present occasion WE are ye see at the head of the Psalm Therefore no need of an Analysis to find the posture of the Text. It will be sufficient to tell you 't is part of the Proposition of the Psalm in which we have the Duty Comly praise and the Doers the upright But who say ye is the Object viz. the person to bee praised Yee have him named in the former part of the verse in which is my Text Rejoyce in the LORD But where is the subject-matter for which wee must praise It is in the sequel of the Psalm enumerating many Mercies pressing the said proposition So that the sence of the Text and sentence of the Doctrine come to hand both together without much a do Praising God for mercies Doctrine is comely for the upright In which Doctrine Four things are to be opened to make it fit for Use 1. Praising which we have ranck'd in that order as the former may best give light to the later 2. Vpright which we have ranck'd in that order as the former may best give light to the later 3. Mercies which we have ranck'd in that order as the former may best give light to the later 4. Comely which we have ranck'd 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 Praising is a Cordiall emanation of our affections into words and deeds What praising of God is acknowledging God's greatness and goodness in himself and unto us Psal 135.3 and 5. Praise the Lord for he is good Sing praises to his name for I know he is great And Psal 119.68 Thou art good and dost good spoken in way of praising God And this praise is of the higher form of expressions For praedicamus ut res sunt we predicate enunciate or declare as things are Approbamus quod bonum est we approve that which is good Laudamus quod excellit we praise that which excells Suitably praise is most due to the most excellent God In Divinity the things Glorifying God Honouring God and praising God Concentre to the same generall issue viz. to manifest our thankfulnesse to God but the words critically considered contein a graduall difference Glorifying God is our due estimation of him Psal 24 last verse The Lord of Hosts he is the King of Glory Honouring God is our manifestation of that esteem in action and behaviour Mal. 1.6 A Son honoureth his Father If I be a Father where is mine Honour Praising God is our accumulating extollings of God with Arguments giving reasons of our said estimation and actions Praedicamus voce laudamus argumentis Thus the Psalmist Psal 103 2 3 4. c. Bless the Lord O my soul and forget not all his benefits who forgiveth all thine iniquities who healeth all thy diseases who redeemeth thy lite from destruction who crowneth thee with loving kindness and tender mercy who satisfieth thy mouth with good things c. And Psal 136. throughout O give thanks to the Lord for he is good for his mercy endureth for ever O give thanks to the God of Gods for his mercy endureth for ever O give thanks to the Lord of Lords for his mercy endureth for ever To him who alone doth great wonders for his mercy endureth for ever To him who smote great Kings for his mercy endureth for ever and sl●w famous Kings for his mercy endureth for ever c. Thus ye see a Praise and an Argument a Praise and an Argument Like Aarons Coat when he praised God