Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	lord_n	temple_n	trust_v	2,861	5	9.7623	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

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

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