Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	child_n	lord_n	praise_v	2,690	5	9.7618	5	false

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

do engage us namely 1 The Comlinesse of the duty of praise 2. The consideration of the Mercies prepared for our praise 1 The Comliness It is comely or it becometh us if we be upright c. as we pretend to be to praise Is it not comely doth it not become us that it appear We have truth of grace It is more credit to wear a small Diamond then a large Chrystal or Bristol As Prayer tryes the lawfullness of our Actions a man cannot with any face ask God to assist him in sinning So praising God tryes our graces 2 Tim. 3.2 Vnthankfull 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 For prayer may have much if not all of selfe but praise cannot but have much of God in it for which cause in part David is supposed to be called A man after Gods own heart 2 Is it not comly doth it not become us to come to our selves when we have been dull spirited dead hearted and our souls have layn bedd-ridden spiritually Prayse in these Cases hath been the Cure-all-evill See the Psalmist often in his Psalmes that when he hath been in a deep dolefull dump as soon as he could get up his soul upon the leggs of praise how high and heavenly is his heart Psal 73. in the former part of the Psalm to the end of the 22 verse in what a low deplorable condition spiritually is hee ver 2.3 My feet were almost gon my steps had well nigh slipt for I was envious at the foolish when I saw the prosperitie of the wicked ver 12. 13. Behold these are the ungodly who prosper in the world they increase in riches Verily I have cleansed my heart in vain and washed my hands in 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 But now mark the Calastrophe from the 23. ver to the end of the Psalm as soon as he can turn and tune his notes to praise how high is he saying Nevertheless I am continually with thee thou hast holden me by my right hand Thou shalt guide me with thy counsell and afterward receive me to glory Whom have in Heaven but thee and none on earth that I desire besides thee My flesh and my heart faileth but God is the strength of my heart and my portion for ever 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 my sore ran in the night and ceased not My soul refused to be comforted a sad expression I remembred God and was troubled a sadder expression I complained and my spirit was overwhelmed On which the Psalmist himselfe puts a note of Emphasis viz. Selah He goes on 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 As soon as he can give this Torrent a check ver 10. saying I sayd this is mine infirmitie 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 Thou hast declared thy strength among the people 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 I said in my hast all men are Lyars he excepts not the Prophets compare 1 Sam. 27.1 But as soon as this land-flood of passion is over that the Land of mercies appears how elevated are his 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 Now he is ver 13 14. fit to pray to call on the name of the Lord 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 for I had not time to turn Books I endeavoured saith he to set my selfe to study I could not study Then I endeavoured to meditate to set my heart in tune but I could not meditate Then I would have prayd but I could not pray At last I fell to considering Gods mercies and to prayse him and then my heart came to himself and I was in a sweet temper And truly other experienced Christians and I hope such are some at least of you do find the experience of this heart reviving exercise of prayse 3. Is it not comly doth it not become us to have many beautiful returns of heaven much manifestation of Gods presence with us Praise is not onely a Giver but a Getter See Jehoshaphat's praysing God 2 Chron. 20.22 And when they began to sing and to praise the LORD set ambushments against the children of Ammon Moab and Mount Seir which came against Judah and they were smitten So also Paul and Silas praying and singing PRAYSES unto God Acts 16. Suddainly there was a great Earth quake so that the foundations of the prison were shaken and immediately all the doors were opened and every ones bands were loosed c. Praise is like a pump which in pouring out water draws more water Or like the strings of an instrument which being strucken with the hand do verberate the ayre in its first sound and are reverberated by the ayre to an after-sound Praises to the hollow and holy heavens never faile of a sweet Eccho to the heart from Heaven For Praises as well as Prayers put out Carefulness from the heart and put into the heart The peace of God passing all understanding which will keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep as in a Garrison there 's the excellent Garrison your hearts and minds through Christ Jesus Phil. 4.6 7. 4. And lastly is it not Comly doth it not become us to be of a cheerfull joyfull spirit in the Lord like our God To be like Heaven like Angells in Complexion language and business Surely 't is 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 And praise is the pleasant work of joy in the former

praise for when we have it and that 's our case in this days solemnity For what we gained in prayer we now give praise viz. Not for the evill that is fallen upon our Mothers children that were angry with us Cant. 1.6 but for Gods gracious prevention of their and our further Evill Not for their misery but for our delivery And so blessed and praised be the Lord the Net is broken and we are delivered out of the hands of the hunter and fowler The fourth and last thing of the Doctrine to be explained and that in a word is Comely the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to desire Thence Niphal the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is our word signifies Desirable so that the sence 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 And therefore as the Septuagint renders it in our Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it becometh So the Eastern languages daughter Dialects of the Hebrew viz. the Chalde Syriack Arabick render it in like man̄er It becometh viz. the upright to praise Which is a phrase of a stronger signification then to leave it to our liberty viz. It imports it necessarily becomes us to praise As the like phrase Mat. the 3.15 intimates necessariness For when Christ there told John Baptist he must be baptized of him and John must suffer it so to be for so both must fullfill all righteousness Christ useth this phrase in Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it becometh agreeable to our Text as Matthew also renders it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer it to bee so now for thus it BECOMETH us to fullfill all righteousness The result of all this fourth particular is that praysing God for mercies is desirably practicable by the right or righteous or upright ones under all commendable considerations 'T is a matter ful of motive as we shall see by and by when the duty is displayed Thus of the Doctrinall part of the point Next of the applicatorie which is usefull for us chiefly at this time two ways 1. For reflection on our selvs touching fitness to praise 2. For excitation to stir us up to the fact of praise 1 For Reflexion on our selves use whether we be fit to praise A Question of the mainest concernment For if we be not fit for praise we are not fit for Heaven For in Heaven is perpetuall praise by all that come there Therefore the Question is necessarily put and the Text and Doctrine call for a debate Therefore let us speak to it viz. If any be sit to praise so as to do it comlily they must be right upright or righteous as aforesaid But Ah miserable hypocryticall times where shal we find these men 'T is 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 for the faithfull faile from among the children of men They speak vanitie every one with his Neighbour with flattering lips and with a DOUBLE HEART do they speak They speak saith the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an heart and an heart Like St. James his double minded man Jam. 1.8 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man of two souls or two minds Or are they not as rare as in Jeremies time chap. 5. verse 1 Run ye to and fro through the streets of Jerusalem and see now and know and seek in the broad places thereof if yee CAN FIND A MAN if there be ANY that executeth judgment that seeketh the truth Both these complaints are of concerning the onely Church of God then on earth But ye will say God forbid it should be so now we hope it 's otherwise I say so too But yet that wee may know our selves let mee put a question or two touching each of those Rightnesses or Righteousnesses afore described that make a man a right man 1 Touching the Righteousness of Faith I fear the very first question will find a great many Senes elementarios old professors ABCDARIANS in the main practicall part of salvation Thou thinkest thou hast faith The first Question therefore is what is the footing of thy faith To this most are Mum. I know it upon many occasions many ways of examining mens spirituall condition If any say the promises of the Gospell which is a right answer then the second Question is What promise hast Here more are at a loss to produce a right sort of promises that must do the work viz. Faith-breeding promises for ordinarily they either bring you promises which only shew what will save us as Hee that believeth shall be saved Or else such as tell what God will do for them that do believe as that I will never leave thee nor forsake thee But if some of them alleadge some faith-breeding promises inviting and perswading to believe as that Joh. 3.16 17. God so loved the world that he gave his only begotten son that whosoever believeth in him should not perish c. For God sent not his son to condemn the world but that the world through him might be saved or that promise Joh. 6.37 Him that cometh to me saith Christ I will in no wise cast out or that in 2 Cor. 5. three last God was in Christ reconciling the world to himself not imputing their trespasses unto them c. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled to God for he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Or that common one that I may not exceed my meditations in my delivery Mat. 11.28 Come to me ye that are heavy laden and I will ease you c. I say if any hit so right as to recite some such right faith-breeding promise Then the third Question is whether thou hast ever made use of any of these or the like faith-breeding promises to that end to beget faith in thy soul that is hast thou taken them home and applied them to thy self as spoken to thee and pleaded them in prayer before the Lord A main Question indeed But if so the Question then * in the fourth and last place is 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