Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	lord_n	23,094	5	4.0162	3	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

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

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 so in this act of praise a sound of words and a reason a sound a reason of our praising God Thus you see what the first thing explained amounts to Praise fundamentally is in the heart signally in deed formally in words all concurring pro re nata or no true praise Affections lonely if they could be lonely were a barren root without flowers Flores plantarum Gaudia * Flowers are the joyes of plants Plin. Nat. Mist prata rident Hors. so words and deeds are the flowers of praise springing from true generous praisfull 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 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 Will ye steal murther swear falsly c. and come and stand before mee in this house Therefore as the Romans had three phrases of giving of thanks signifing the three degrees thereof viz. Habere gratias to be thankfull in affections Ago tibi gratias ●ientissime Imperator si possem etiam reserrem I lin Paneg. ad Trajanum Agere gratias to give thanks in words Referre gratias * to manifest thankfullnesse in deeds so spiritually must be our praise 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 Without are Doggs Sorcerers c. and whosoever loveth and MAKETH a lye 2. Vpright The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Right ones so the Greek of the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so all the Eastern languages in our great Bible In the former part of the verse of our Text they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Righteous Right and Righteous according to our English especially in a thing of this nature are Conjugata words of neer kin A man spiritually right is a righteous man and a spiritually righteous man is the onely right man There are three sorts or parts of rightnesse or righteousnesse to make and manifest a man truly right or righteous 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 and is called Imputed Righteousnesse Psal 32. v. 2. compared with v. 11. Blessed is the man to whom the Lord imputeth not sinne Ye righteous rejoyce in the Lord Rom. 4. three last ver It was not written for Abrahams sake onely that faith was imputed to him for righteousnesse but for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead who was delivered for our offences 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 it is called the righteousnesse of Faith the righteousesse of Christ the righteousnesse of God 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 This rightnesse or uprightnesse as t is oft rendered is called in the New Testament Syncere q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man is at heart what he seems in actions or Sine cerâ as hony refined from the drossy wax 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 Syncere men are called in Phil. ●1 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is toazed abroad as a lock of wool and discerned and pict at the Sunbeams 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 Because such a man seeks the Lord with his whole heart Psal 119.2 Blessed are they that keep his Testimonies and seek him with the whole heart And he loves the Lord as Christ saith with all his heart to his utmost power all other things subordinatedly to that 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 The grace of God hath appeared teaching us to deny all ungodlinesse and worldly lusts and to live soberly RIGHTEOVSLY and Godly in this present world He giveth to God as our Saviour saith the things that are Gods and to Caesar the things that are Caesars that is to every man high or low according to his capacity and ability viz to rescue the oppressed to relieve the distressed and to owe nothing Rom. 13.8 to any man but love And thus ye see the result of the second thing in the Doctrine viz. The right or righteous man who is the only meet man for praysing God And that his rightness or unrighteousness is Faith putting on Christs righteousnesse Syncerity of holiness and righteousnesse of conversation If a man hath not the two later he hath not the first And if he hath not the first he cannot pray fe God cordially no more then a thief can pray se the Judge who he thinks verily will hang him Ye will say the unbeliever hath many mercies for which he may praise We answer his mercies as wee call them whil'st he is an unbeliever disobedient to the truth are Curses Deut. 28. throughout And the Psalmist mentioneth Their Tables are made a snare to them Whether the unbeliever thinks so or no whiles he is an unbeliever he makes them so Tit. 1.15 To the unbelieving nothing is pure but even their mind and conscience is defiled And for want of true grace cannot praise truly So that as Solomon saith Prov. 26. ver 7. and ver 9. As the leggs of the lame are not equall and as a thorn goeth up into the hand of a Drunkard so is a parable in the mouth of fools That is Divine things in the mouthes and management of ungodly men are not equally and rightly managed but with them they do mischief to themselves and others To the third thing in the Doctrine to be opened viz. Mercies