Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	holy_a	pray_v	spirit_n	1,941	5	5.2694	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86504	A sermon, preached before the Right Honourable, Thomas Foote, Lord Maior, and the right worshipfull the aldermen, sheriffs, and severall companies of the City of London. Vpon the generall day of thanksgiving, October the 8. 1650. at Christ-Church, London. / By Doctor Nathanael Homes, teacher of the Church at Mary Staynings, London.	Homes, Nathanael, 1599-1678.	1650 (1650)	Wing H2576; Thomason E614_4; ESTC R202565	34,476	51

sixty to one thousand two hundred and ninety and there is made up one thousand six hundred and fifty The third Scripture is in Revel 13.5 To the Beast was given to DO and to ACT so in the Greek See also the Margin of your Bible and Brightman I say to DO and ACT that is to some purpose for fourty two Moneths that is solary moneths thirty dayes to a moneth that is one thousand two hundred and sixty dayes for so one thousand two hundred and sixty dayes and fourty two months are and so are reckoned as all one Rivel 11.2 3. Which one thousand two hundred and sixty days are so many yeers accorcording to Prophetical manner of speech as we may see by the effects viz. the woman fleeing into the wilderness so long and the Witnesses prophesying in sackcloth so long Chap. 11. and Chap. 12. Now the first appearance of Antichrist to be past a childe Vide Eliam Reusnerum Isug Hist in infant Antich and to begin to work and act vigorously was about the yeer 390 after Christ wicked Arrianism denying the Godhead of Christ then about increasing with many other symptomes of Antichrist Adde now 1260 to 390 and thence ariseth 1650. If any do object they do not yet see in this year 1650 the events to answer to the time I shall onely say this which I did at the beginning that then about I expected great things And whether then about already hath not been done great things the binding of a King and some Nobles the change of Kingdoms into Common-wealths the beating of Ireland and Scotland over and over our Fleet a terrour to other Nations c. besides Forrein transactions I leave wise men to consider And what may be by the end of 1650 who can now foretell But if no more should come to passe Exactly within the compass of this year 1650 remember these three things First That the learned Chronologers and Astronomers do know that by reason there is but one day Odds between the end of one year and the beginning of the next and that there are certain odde houres every year beside the three hundred sixty and five that it is a small matter to miscount a year or two in Chronologicall computations Secondly That Inlians fact in common account was something after three hundred and sixty viz. in three hundred sixty and three And others reckon that fourty two months or one thousand two hundred and sixty days did not begin till 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.6 was removed about the year 400. Thirdly That 't is told us in Daniel ch 12. v. 12. That though great things may be done about the year 1650 or a year or two over Yet the blessed time of all on earth is not till 1335 after the daily sacrifice which is fourty five years beyond 1650. Others upon another account make it about ten yeares shorter viz. the ruine of all the open obstinate enemies of God to be down by 1685. Be patient and pious the while Be sure to be on Christs side and of the Holy People You see in the Doctrine Vse Gods goodness and the Doctrine made good now let us put it to good Use to move us to praise God Praise is a Spirituall duty Necessity may make Carnall men More suo after their fashion to pray but onely spirituality by the Spirit makes men to praise So far as men by grace are made angelical and seraphical so far they are complexioned to praise If we be spiritual in truth if we be Gods holy people indeed and sincerity though never so weakly here is much in this Doctrine to direct and erect and raise our spirits to praise God like the day and like our selves For the whole Doctrine is as a Divine Constellation a spiritual Pleìades strongly radiated upon by the sun of the Text and Context That is every word in the Doctrine is a several Star that hath his several beams and influences giving life as well as light to quicken us in this days designe of praise And they are in number seven in nature considerable 1 Word is God commands 2 His Saints or HOLY PEOPLE 3 To praise 4 For his performance 5 According to his promise 6 Of honouring them 7 With such honour And this seventh comes seasonably last in the rere as the entrance to our REST or SABBATISM as the Apostle calls it Heb. 4.9 * So the Greek as we shewed afore Selah so oft in the Psalms signifies to list up All these that we may sing them with SELAH that is heighten our ecchoes of praise sutably to the joyful sound of this day would be considered 1. Typically if I may so speak I mean in a general REPRESENTATION of the systeme and platform of holy praise 2. Antitypically in a speciall answetablenesse of our CONDITION set tuned and fitted to the highest KEY of such a Platform 1. TYPICALLY 1. God Commands And who may more and better Command then He He gives all to us and us to all * 1 Pet. 1 4 5. Gen. 1.1 omnibus p●tentia irresistentiae and hath onely our praise for all He Commands in the Old Creation and all things obey What men then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New can disobey 'T is not a Case of Conscience whether we may praise but Gods Command to Conscience In every thing to give thankes 1 Thes 5.18 Intimaring that in every thing there is something that is a just reason of praise And our righteous Master that bids us make Bricks findes us Straw No Precept is without a Promise He hath said he will give and poure out his spirit of grace and prayer into our hearts that enables us to pray and prayse Zech. 12. Rom. 8 Yea Gods very Command is vigorious under the Gospel 2 Cor. 3. 2. Cor. 4.6 It doth not onely drive but draw God will concurre with his own Command Mat. 28.19 Go and I am with you c. And so in other things as Saints experience can testifie who find that in praysing they rise in prayse As Luther sayd Prayer is the best preparation to prayer When we are warm in our Spirituall GEERES we draw strongest Pleasure sayth the profound Philosopher the more 't is acted the more 't is increased Grace is the most active created thing under Heaven and Prayse in a gratious heart the most suddennest thing to take fire If David begin a Psalm of prayse in Gammut he usually ends in Ela. He mainly thrives in that and ascends above himself 2. His Holy-people or Saints or Holy-ones This word is a word Of Distinction Of Obligation Of Notion or formal Consideration 1. Of Distinction Holy-people are the proper persons for prayse These are the Spirituall Choristers The Apostle conjoynes these as inseparable unthankfull unholy Therefore on the contrary 2 Tim. 3.2 these are inseparable Holy ones are thankfull ones The Heathen saw so much of this as to say Ingratum dixeris omnia

or convinced by spirituall meanes to comply with the Holy people is not a judgement punishment or vengeance according to the language of the Text but an high mercy Sixthly Add to all that God hath already not onely of late but anciently fulfilled this Text literally to make his Holy people subdue Kings Nobles and Nations 1 Chron. 16.21 Psal 105. with many instances in the Old Testament and promises yea Prophesies hee will doe likewise for future of which the Revelation is full as we shall hint by and by From all with all care thus explained this Doctrinall observation naturally springs up Doct. The Lord Jehovah performing his promise of honouring his Holy people to be instrumentall in the overthrow of Kings Nobles and Nations their enemies commands those his holy people reciprocally to praise him For illation and inference t is so eeven to the Text that he that sees the one sees the other And agreeably to the Text the Doctrine sounds of a holy people armed as well as the Text. For confirmation you cannot but see by this time that the Doctrine is the absolute quintessence of the Text and the inmost minde of the very soule thereof and that the Psalme it selfe if looked on but Narratively is in the head and heel thereof the Saints duty of praise and in the middle the heart and liver that minister good blood and life spirits to nourish that praise is The dignities of victories and vengeance and judgements of equity on opposing princes and peoples that the Saints shall attain unto But if this Psalme be looked upon prophetically according to the proper nature idiom and very minde thereof we shall finde it to have a long prospect terminated with nothing but the full salvation and settlement of Jews and Gentiles into a most glorious Church So that if in part it be fulfilled in any eminent atchievements afore that they are but types one greater then another of some greatest thing to come at last They are but as panelia severall Images of the Sun formed in the upper elements the weaker or dimmer next us whereby we look to the next which is brighter and so at last to the Sun it selfe They are but severall marches of the Holy Army of the Lord of Hosts severall Forlorne Hopes and Parties skirmishing and conquering before the whole Field be won in a set Battalio Therefore Israel new delivered from Pharaoh in AEgypt now marching in the Wildernesse towards Canaan praying and fighting against Amaleck assaulting them utterly overthrowing Amaleck in a pitcht Battell Exod. 17. 't is written in tables Exod. 20. I am the Lord thy God that brought thee out of the Land of AEgipt which they carried with them as their Motto in a Standard to presignifie to them what God would in future do for them and by them against the Kings and Nations in their way towards and in Canaan and therefore they should obey his Commandements Accordingly God againe appearing for them inabling them to conquer severall Kings and their Nations as they marched on towards Canaan to wit Sihon King of the Amorites and Og the King of Bashan Numb 21. as after the Kings and Nations in Canaan as we have it in the Book of Joshuah 't is put upon record and turned into a Divine Act or Law still in force unrepealed Psalm 136. to command all Saints in the present Tense in their severall generations then in present being three times together in the beginning of that Psalme Hodu Hodu Hodu that is O now give thanks O now give thanks O now give thanks unto the Lord c. descanting the wherefore the causes Viz. the Victories aforesayd in parts to wit Vers 18. c. O give thanks to him which smote great Kings for his mercy endures for ever And slew famous Kings for his mercy endures for ever which conveniently comprehend the Kings in Canaan having spoken of the overthrow of Pharaoh King of AEgypt afore Vers 15. And then nameth the Kings whom Israel overthrew afore they came into Canaan He slew Sihon the King of the Amorites for his mercy endureth for ever And Og the King of Bashan for his mercy endures for ever And gave their Land for an heritage for his mercy endureth for ever Even an heritage to Israel for his mercy endures for ever Who remembred us in our Low estate for his mercy endures for ever And hath Redeemed us from our Enemies for his mercy endures for ever As if the Psalmist should say These performances are pledges that Gods mercy endureth for ever to make his people doe the like exploytes in future Ages Which very thing of the Israelites Conquests unto the attaining of Canaan the Apostle extends as the true intent thereof downe to all Ages till the Saints or Holy people attaine the Great rest of all Epistle to the Hebrewes Chap. 4. Vers 4 5 6 7 8 9. Where evidently the Apostles designe is to prove that to that day wherein he wrote to the Hebrewes there remained yet a Rest for them c. that were the people of God How doth the Apostle prove it With what premises Marke he layes downe two First because God instituted a rest for his people from the creation But that was but weekly Viz. the seventh day Vers 4. For hee spake in a certaine place of the seventh day on this wise and God did rest the seventh day from all his workes Secondly Because God did give them a certain rest in Canaan for some hundreds of years by Joshua v. 8. by Jesus that is Joshua so in your margin in your Bibles But that rest also was but for a time and since all this God speaks of another rest saith the Apostle v. 5 6 7. namely by David in Psal 95. that people should not harden their hearts to hinder them from entering into his rest From all which premises the Apostle solemnly concludes v. 9. THERE REMAINETH THEREFORE A REST TO THE PEOPLE OF GOD. As if the Apostle should have said for they that have their eyes open and acute can make no less of it that the former RESTS and in particular that in Ganaan were but types of a greater Rest on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Apostle cannot mean by Rest or SABBATISM as he calls it in the Greek the state of supernal glory as we have demonstrated in another Treatise but to adde one word now he calling this Rest THE WORLD TO COME names it in the Greek with great emphasis * Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That INHABITED WORLD that is to come I speak short in this because I have been large in another Treatise which I hope the world shall see ere long And this name of the world when the Apostle speaks of the world to come is the name used to signifie the world when 't is said all the world was to be taxed Luk. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that 't is the same world wherein the

diexris Say a man is unthankful and say he is any thing 'T is a paunch of vices Therefore by the Canon of contraries Thankfullness is comprehensive of many Vertues The best Spirits are most praysefull prayse being the common work of Angels Luke 2. and the acclamations of the Seraphims Isai 5. To whose pattrn we are to conform as is hinted to us in the Lords prayer Mat. 6.10 Thy will be done on earth as t is in Heaven David the Saint that above all others hath the stile of being a man after Gods own heart 1 Sam. 13.14 is called the sweet Psalmist of Israel 2 Sam. 23.1 And was the maine Author of the book of Psalmes which in the Hebrew as we sayd are called Prayses And therefore men cannot I should think refuse to prayse out of much Conscience but by reason of a defect in Conscience 1. As if the Conscience be either a dark Conscience which seekes light onely of the Hemisphere of Night-starrs and of the same elevation and magnitude with it self not of morning-starrs which promise more light in the case that is put 2. Or a made Conscience not native and genuine but formed by borrowed debates agreement and example of others 3. Or an engaged Conscience praise not consisting with its interest and designe 4. Or an ill principled Conscience that disownes the Commanders as well as the Command of prayse and therefore cannot speak the language of prayse in Scotish or Irish Surely with much sorrow we may speak it that if it be possible that some Saints cannot see the least cause to praise in great deliverances they are Saints under great temptations and not with a little offence given to the generality of Saints The tongue of a holy man is called his Glory Psal 16.9 because as 't is the glory of members so more in the mouthes of Saints and most in the act of prayse A Non-praysing Saint to ordinary Divine reason are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contradiction in the adject whiles such For Saint or Holy people is 2. A word of Obligation Saints or Holy-people signifies that such are bound over by grace to the duty of praise Psal 30.4 Psal 52.9 Psal 89.5.132 9 16. Psal 145.10 Psal 33.1 Psal 118.1 2 3. because holy Therfore the Psalmist oft sets them this ditty and song Sing unto the Lord O YE SAINTS OF HIS Prayse is good before thy SAINTS Thy faithfulnesse shall be praysed in the Congregatìon of SAINTS Let thy SAINTS shout for joy Saints shall shout aloud for joy Thy SAINTS shall blesse thee Prayse is comely for the UPRIGHT Praise the Lord O YE SERVANTS of the Lord. O give thankes unto the Lord for he is good for his mercy endureth for ever Let ISRAEL now say that his mercy endureth for ever Let the house of AARON now say that his mercy endureth for ever Let them that FEARE the Lord say that his mercy endureth for ever If Gods people praise the holy Ministry must not be divided from them in that duty Wee heard afore that when the four Brigades of the Camp of God in Revel praysed the four and twenty Elders did also Saints have as more divine reason wherefore so more wherewith to prayse Holynesse implies that Saints are partakers of a holy God in and through an holy Christ by holy grace and so are partakers of all and of him that is more then all Rom. 8.32.1 Cor. 3. the three last verses So that all yea all adverse things work together for their good Rom. 8. well therefore might the Apostle say 1 Thess 5. In EVERY thing give thankes But if two Armies meet in the field upon the Case of Nationall wrongs the wrong-doer refuseth to make satisfaction when desired they are both resolved to try it out by the sword to Conquer or be Conquered no middle of participation between the wronged party is set upon by the wrong-doer once againe and a third time the wronged party still beating them to at last a total rout and full victory can any gratious heart chuse but see the the righteous hand of God in this against the wrong-doer Can any English man having any true English blood running in his Veines choose but prayse God for this delivernnce of the Nation Surely the case thus put truely as 't was by the two Armies then resolved to win all or loose all we must either say it was a mercy that England conquered or else it had been a mercy if Scotland had conquered And if any were of that monstrous minde they might have considered that they might have bequeathed good will and kindness to the Scots at a cheaper rate then to set their own houses on fire to rost their neighbours egges that is to loose the English nation to pleasure the Scotish But of this more anon though I even faint to think on some among us not the worst of men Quibus non suaseris etiamsi persuaseris who though they are convicted yet will not be converted in their opinions and judgment touching this thing Saint Redeas ad teipsum return to thy self and to thy duty If thou art a Saint thou hast all matter and mercies of prayse Yea all things to thee are mercies upon every thing thou hast 't is written as upon a deveut mans house in every corner Ergo landes therefore praise If Saints have personall mercies none so injoys them as he A Stranger sayth Solomon intermeddles not with his joy And his name saith S. Iohn in his white stone none knowes but he If Oeconomicall mercies The fire-stickes and fuell of comfort is layd closer together to set his joy on flame then others If Nationall none shares in such mereies so much as the Saints The preservation of this nation is the preservation of their choyse delights namely piety and liberty which the Almost-Christians and Semi-religious slavish spirits deem not Therefore if some mens spirits be discomposed to prayse shall the generality of Saints be uncomposed If miscomplexioned mindes not prizing the Donation prayse not the Donor shall not the Common Chore of Holy people sing and say Hallelujah praysed be Iehovah the Army is safe and the Parliament sits our Nation is in peace this City in prosperity Religion is preserved and our Liberty secure Psal 107.1 2. O give thankes unto the Lord for he is good for his mercy endureth for ever Let the redeemed of the Lord say so whom he hath REDEEMED from the HAND of the enemy The Case of Deborahs praysing when other Tribes would not Deborah and her Army of holy people namely the Tribes of Ephraim of Benjamin of Zebulon of Naphthali and Issachar will fight and conquering will praise Judg. 5. though the Tribe of Reuben be divided in his spirit and practice abiding among the sheepfolds Gilead is beyond Jordan Dan is in ships Asher is on the sea-shore See here is wicked tyrannical Jabin and Sisera as bad enemies to Israel as the Irish rebels to us