Gods great care of his good people in bad times discovered in several sermons / preached by Mr. James Nalton (late minister of St. Leonards Foster-Lane) immediately upon his return from Holland, about twelve years since ; published by J.F., teacher of short- writing, who took them in characters from the said Mr. J. Nalton.
THese words are part of a Vision which the Prophet saw, concerning Judah and Jerusalem. The time when the Prophet saw this Vision, appears in the first Verse of this Chapter, to be after Nebuchadnezzar had carried away Jeconiah King of Judah, and the Princes,
THese words Are part of a Vision which the Prophet saw, Concerning Judah and Jerusalem. The time when the Prophet saw this Vision, appears in the First Verse of this Chapter, to be After Nebuchadnezzar had carried away Jeconiah King of Judah, and the Princes,
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namely to comfort and support the fainting drooping spirits of these poor captives, who because they saw many of their brethren left in the Land of Judah, enjoying their liberty and their inheritances,
namely to Comfort and support the fainting drooping spirits of these poor captives, who Because they saw many of their brothers left in the Land of Judah, enjoying their liberty and their inheritances,
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when themselves were now under captivity, disinherited, stript of all their enjoyments, and cast into a strange Land, were hereupon exceedingly discouraged,
when themselves were now under captivity, disinherited, stripped of all their enjoyments, and cast into a strange Land, were hereupon exceedingly discouraged,
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God now by this Vision of two Baskets, one of good Figs, and another of bad Figs, would let them see, that however in the eye of sense, those that were left in the Land of Judah seemed to be more happy,
God now by this Vision of two Baskets, one of good Figs, and Another of bad Figs, would let them see, that however in the eye of sense, those that were left in the Land of Judah seemed to be more happy,
Thus saith the Lord, the God of Israel, Like these good Figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the Land of the Caldeans for their good.
Thus Says the Lord, the God of Israel, Like these good Figs, so will I acknowledge them that Are carried away captive of Judah, whom I have sent out of this place into the Land of the Chaldaeans for their good.
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The explication of a Type in these words, Like these good Figs; by which the Lord shews the Prophet Jeremiah, what was meant by the Basket of good Figs.
The explication of a Type in these words, Like these good Figs; by which the Lord shows the Prophet Jeremiah, what was meant by the Basket of good Figs.
And then we have the application of this Type to these poor captives; and the application is wholly comfortable, and the comfort it yeelds consists in three particulars.
And then we have the application of this Type to these poor captives; and the application is wholly comfortable, and the Comfort it yields consists in three particulars.
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First, God doth here promise them, that he would acknowledge them, and own them in a strange Land. Secondly, The Lord tells them that he himself did send them into the Land of the Caldeans. And thirdly, He doth assure them that this transportation or carrying into Captivity, should be for their profit and advantage:
First, God does Here promise them, that he would acknowledge them, and own them in a strange Land. Secondly, The Lord tells them that he himself did send them into the Land of the Chaldaeans. And Thirdly, He does assure them that this transportation or carrying into Captivity, should be for their profit and advantage:
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We will begin with the first branch of the Text, and that is the Author of this comfortable Message, the Lord; described here by his relation unto his people, he is called the God of Israel.
We will begin with the First branch of the Text, and that is the Author of this comfortable Message, the Lord; described Here by his Relation unto his people, he is called the God of Israel.
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But here it may be demanded, Why doth God stile himself by the name of the God of Israel, in this comfortable Message that he sends to these poor captives?
But Here it may be demanded, Why does God style himself by the name of the God of Israel, in this comfortable Message that he sends to these poor captives?
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The Observation then which I would commend to you from hence, (that God calls himself the God of Israel, even at this time when Israel was carried into captivity) is this;
The Observation then which I would commend to you from hence, (that God calls himself the God of Israel, even At this time when Israel was carried into captivity) is this;
And thus you shall see the Church complains, Psal. 10.1. Why standest thou afar off O Lord, why hidest thou thy self in times of trouble? And thus David complains, Psal. 13.1. How long wilt thou forget me O Lord for ever, how long wilt thou hide thy face from me? And thus Job complains, Job 13.24. Wherefore hidest thou thy face, and holdest me for thy enemy.
And thus you shall see the Church complains, Psalm 10.1. Why Standest thou afar off Oh Lord, why hidest thou thy self in times of trouble? And thus David complains, Psalm 13.1. How long wilt thou forget me Oh Lord for ever, how long wilt thou hide thy face from me? And thus Job complains, Job 13.24. Wherefore hidest thou thy face, and holdest me for thy enemy.
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Thirdly, God doth it for this end, to teach his people how to prize his presence at a higher rate, that he may indeer the mercy of his perpetual abode:
Thirdly, God does it for this end, to teach his people how to prize his presence At a higher rate, that he may indeer the mercy of his perpetual Abided:
If it were with us as it is in Greenland, or with those that live farre Northward, that we should enjoy the light of the Sunne but onely for five or six moneths in the year,
If it were with us as it is in Greenland, or with those that live Far Northward, that we should enjoy the Light of the Sun but only for five or six months in the year,
so God sometimes leaves us, that we may seek him the more earnestly, and follow him the more closely. Hos. 5.15. I will goe and return to my place (saies God) till they acknowledge their offences and seek my face, in their affliction they will seek me early.
so God sometime leaves us, that we may seek him the more earnestly, and follow him the more closely. Hos. 5.15. I will go and return to my place (Says God) till they acknowledge their offences and seek my face, in their affliction they will seek me early.
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Isa. 41.8, 9. But thou art Israel my servant, Jacob whom I have chosen, I have chosen thee and not cast thee away. And Isa. 44.21. Remember these O Jacob and Israel, for thou art my servant I have formed thee, thou art my servant O Israel thou shalt not be forgotten of me.
Isaiah 41.8, 9. But thou art Israel my servant, Jacob whom I have chosen, I have chosen thee and not cast thee away. And Isaiah 44.21. remember these Oh Jacob and Israel, for thou art my servant I have formed thee, thou art my servant Oh Israel thou shalt not be forgotten of me.
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Thus saith the Lord, if heaven above can be measured, and the foundations of the earth be searched out beneath, I will also cast off all the seed of Israel for all that they have done saith the Lord:
Thus Says the Lord, if heaven above can be measured, and the foundations of the earth be searched out beneath, I will also cast off all the seed of Israel for all that they have done Says the Lord:
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The first is drawn from the immutability of Gods Councel, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his. 2 Tim. 2.19. Gods great design, the councel he had in his bosom before the world began, it was to save his Elect. Now saith God, my councel shall stand.
The First is drawn from the immutability of God's Council, the Foundation of God Stands sure, having this seal, the Lord Knoweth them that Are his. 2 Tim. 2.19. God's great Design, the council he had in his bosom before the world began, it was to save his Elect. Now Says God, my council shall stand.
The second may be drawn from the unchangeableness of his love; I have loved thee (saith God) with an everlasting love, Jerem. 31.3. and the gifts, and calling of God are without repentance, Rom. 11.29.
The second may be drawn from the unchangeableness of his love; I have loved thee (Says God) with an everlasting love, Jeremiah 31.3. and the Gifts, and calling of God Are without Repentance, Rom. 11.29.
The third Reason may be drawn from the stedfastness of Gods Covenant, and the Promises wrapt up in it. 2 Sam. 23.5. Although my house be not so with God:
The third Reason may be drawn from the steadfastness of God's Covenant, and the Promises wrapped up in it. 2 Sam. 23.5. Although my house be not so with God:
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though my family hath not been rightly ordered, and though my politicall government hath had many failings in it as I have been a King and a Magistrate, yet (saith David ) he hath made with me an everlasting Covenant ordered in all things,
though my family hath not been rightly ordered, and though my political government hath had many failings in it as I have been a King and a Magistrate, yet (Says David) he hath made with me an everlasting Covenant ordered in all things,
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and hang upon me though I seem to cast thee off, why then if thou doest thus cleave to me I will cleave to thee, I will never leave thee nor forsake thee, Heb. 13.5. In which place, it is well observed, there are no less than five negatives, I will not, I will not, I will not, I will never, never leave thee nor forsake thee.
and hang upon me though I seem to cast thee off, why then if thou dost thus cleave to me I will cleave to thee, I will never leave thee nor forsake thee, Hebrew 13.5. In which place, it is well observed, there Are no less than five negatives, I will not, I will not, I will not, I will never, never leave thee nor forsake thee.
take heed of entertaining hard thoughts of God, though thou maist be under streights and pressures, inward, outward, inward temptations and desertions,
take heed of entertaining hard thoughts of God, though thou Mayest be under straights and pressures, inward, outward, inward temptations and desertions,
or outward afflictions and miseries, yet take heed of murmuring against God, yea though he seem for a while, to hide his face from thee, it is true indeed we should be very sensible of the least frown of our fathers face,
or outward afflictions and misery's, yet take heed of murmuring against God, yea though he seem for a while, to hide his face from thee, it is true indeed we should be very sensible of the least frown of our Father's face,
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the longest night will have its day, and though sorrow may be for a night, yet joy will come in the morning, therefore believe and wait, saith David, Psal. 40.1. In waiting I have waited, and mine eyes fail while I wait for my God, Psal. 69.3.
the longest night will have its day, and though sorrow may be for a night, yet joy will come in the morning, Therefore believe and wait, Says David, Psalm 40.1. In waiting I have waited, and mine eyes fail while I wait for my God, Psalm 69.3.
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But thirdly (and the Use which I principally aim at) for Exhortation: two Exhortations of great importance I have to commend to you, (and then I shall close up this Point onely with a word of Comfort.) The first is this;
But Thirdly (and the Use which I principally aim At) for Exhortation: two Exhortations of great importance I have to commend to you, (and then I shall close up this Point only with a word of Comfort.) The First is this;
for you see he is call'd here in the Text the God of Israel: be sure you are Gods Israel, and then this Doctrine will afford you abundance of comfort.
for you see he is called Here in the Text the God of Israel: be sure you Are God's Israel, and then this Doctrine will afford you abundance of Comfort.
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and in thy name done many wonderfull works? have we not fat at thy Table, been admitted to the Sacrament, & c? yet our blessed Saviour will say, Depart from me, I know you not, though you have been professors.
and in thy name done many wonderful works? have we not fat At thy Table, been admitted to the Sacrament, & c? yet our blessed Saviour will say, Depart from me, I know you not, though you have been professors.
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And secondly, Content not your selves with this, that you frequent Ordinances, when others it may be despise them (and so from Scepticisme turn to Atheisme,
And secondly, Content not your selves with this, that you frequent Ordinances, when Others it may be despise them (and so from Scepticism turn to Atheism,
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and delighted in hearing the Prophet Ezekiel, and his Doctrine was to them as sweet as musick, they heard thee with delight (saith God to his Prophet) and with their mouth they shew much love,
and delighted in hearing the Prophet Ezekielem, and his Doctrine was to them as sweet as music, they herd thee with delight (Says God to his Prophet) and with their Mouth they show much love,
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as well as to be justified and saved by him? Christs generation are call'd a seed that will serve him, Psa. 22.30. a seed shall serve him, it shall be accounted to the Lord for a generation: a seed shall serve him:
as well as to be justified and saved by him? Christ generation Are called a seed that will serve him, Psa. 22.30. a seed shall serve him, it shall be accounted to the Lord for a generation: a seed shall serve him:
do you consult with God, or do you consult with flesh and blood? This is the Churches argument, Psal. 48.14. For this God is our God for ever and ever, he will be our guid even unto death.
do you consult with God, or do you consult with Flesh and blood? This is the Churches argument, Psalm 48.14. For this God is our God for ever and ever, he will be our guide even unto death.
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Thirdly, Ask your souls this question, What is your refuge, what is your support in the day of your dangers and distresses, what do you most of all trust to in the day of your calamity? Some trust in chareots, and some in horses,
Thirdly, Ask your Souls this question, What is your refuge, what is your support in the day of your dangers and Distresses, what do you most of all trust to in the day of your calamity? some trust in chareots, and Some in Horses,
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but we will remember the name of the Lord our God, Psal. 20.7. Some trust in their wits, that is in their carnal policies, and in the shifts and fetches of their own brains;
but we will Remember the name of the Lord our God, Psalm 20.7. some trust in their wits, that is in their carnal policies, and in the shifts and Fetches of their own brains;
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and some trust in one thing, and some in another, I but canst thou say with David, Psal. 71.3. Be thou my strong habitation, whereunto I may continually resort:
and Some trust in one thing, and Some in Another, I but Canst thou say with David, Psalm 71.3. Be thou my strong habitation, whereunto I may continually resort:
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nor in my bow, neither in my wealth, nor wit, nor friends, nor in my carnal refuges, I regard none of these, but it is good for me to draw nigh to God, it is good for me to keep close to God in wayes of righteousness,
nor in my bow, neither in my wealth, nor wit, nor Friends, nor in my carnal refuges, I regard none of these, but it is good for me to draw High to God, it is good for me to keep close to God in ways of righteousness,
and hatred for my love, yet surely my judgment is with the Lord, and my work with my God, Isa. 49.4. for it is observed, that the same Hebrew word that signifies work, signifies also a reward; and it is a good observation, that Gods work is our wages, it is reward enough for us to do service for God:
and hatred for my love, yet surely my judgement is with the Lord, and my work with my God, Isaiah 49.4. for it is observed, that the same Hebrew word that signifies work, signifies also a reward; and it is a good observation, that God's work is our wages, it is reward enough for us to do service for God:
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But on the contrary, most miserable is the condition of that man that hath his reward here on earth, and his portion here below: It is said Mat. 6.2. The Pharisees have their reward, that is, all that ever they can look for, as the word signifies.
But on the contrary, most miserable is the condition of that man that hath his reward Here on earth, and his portion Here below: It is said Mathew 6.2. The Pharisees have their reward, that is, all that ever they can look for, as the word signifies.
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But then fifthly, Ask thy soul this question, Hath God the supremacy in thy heart, hath he the highest room, hath he the best room in thy soul? hast thou set up a Throne for God in thy heart,
But then fifthly, Ask thy soul this question, Hath God the supremacy in thy heart, hath he the highest room, hath he the best room in thy soul? hast thou Set up a Throne for God in thy heart,
whereas heretofore self-love and the creature have been set up above God, I but now whatever thou affectest or esteemest, thou affectest and esteemest it onely in order to God,
whereas heretofore Self-love and the creature have been Set up above God, I but now whatever thou affectest or esteemest, thou affectest and esteemest it only in order to God,
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and all the Princes of the world should command the contrary, Gods command must stand, it is a good rule — It is no prejudice to any humane authority, to prefer Gods authority before it, for if to preserve the dearest enjoyment we have in the world, we break our peace with God, the Lord is able to dash all the comfort, we expect from that enjoyment,
and all the Princes of the world should command the contrary, God's command must stand, it is a good Rule — It is no prejudice to any humane Authority, to prefer God's Authority before it, for if to preserve the dearest enjoyment we have in the world, we break our peace with God, the Lord is able to dash all the Comfort, we expect from that enjoyment,
and to make it either a dead contentment, or else a torment to us, that we shall have (as he said) the gifts of God without God himself, we may have the shell of the mercy,
and to make it either a dead contentment, or Else a torment to us, that we shall have (as he said) the Gifts of God without God himself, we may have the shell of the mercy,
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But on the contrary, if we keep our peace with God, we shall be sure to find in him, whatever we deny for him, riches, honours, friends, liberty, comforts,
But on the contrary, if we keep our peace with God, we shall be sure to find in him, whatever we deny for him, riches, honours, Friends, liberty, comforts,
Sixthly, Can you be contented with God for your portion? (that is another evidence I would propound to you) that if you were to choose a thousand times, you would choose no other God but him. Psal. 73.25. Whom have I in Heaven but thee, and there is none upon earth that I desire besides thee, nothing but thy self O blessed God, can give satisfaction to my immortall soul;
Sixthly, Can you be contented with God for your portion? (that is Another evidence I would propound to you) that if you were to choose a thousand times, you would choose no other God but him. Psalm 73.25. Whom have I in Heaven but thee, and there is none upon earth that I desire beside thee, nothing but thy self Oh blessed God, can give satisfaction to my immortal soul;
And can you strive more to be religious, than to seem to be religious, and do you endeavour to exceed the best opinion that ever any had of you? and do you love a faithfull, soul searching Ministry? that is a great sign of sincerity,
And can you strive more to be religious, than to seem to be religious, and do you endeavour to exceed the best opinion that ever any had of you? and do you love a faithful, soul searching Ministry? that is a great Signen of sincerity,
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do you love that Ministry, that comes most to the quick, and that discovers most of your secret corruptions to you? If it be thus with you, it is a sign you are Gods Israel, and therefore a people, whom he will never cast off:
do you love that Ministry, that comes most to the quick, and that discovers most of your secret corruptions to you? If it be thus with you, it is a Signen you Are God's Israel, and Therefore a people, whom he will never cast off:
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if you be such as seek the world, more than God, earth more than heaven (for as I have sometimes told you he that seeks earth, more than heaven, may well get earth,
if you be such as seek the world, more than God, earth more than heaven (for as I have sometime told you he that seeks earth, more than heaven, may well get earth,
if you be Apostates, falling from your principles, and from your own profession, and draw back (O! saith God, That man that draws back, my soul shall have no pleasure in him.
if you be Apostates, falling from your principles, and from your own profession, and draw back (OH! Says God, That man that draws back, my soul shall have no pleasure in him.
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if it be thus with you, then you may fear you are in the number of those that God will cast off, and castaway, Jer. 6.30. Reprobate silver shall men call them, because the Lord hath rejected them;
if it be thus with you, then you may Fear you Are in the number of those that God will cast off, and castaway, Jer. 6.30. Reprobate silver shall men call them, Because the Lord hath rejected them;
My second exhortation is this, If God will never cast off his people, his Israel, as it is here in the Text, he is the God of Israel, when Israel is in captivity.
My second exhortation is this, If God will never cast off his people, his Israel, as it is Here in the Text, he is the God of Israel, when Israel is in captivity.
Then I beseech you, let it be a powerfull perswasion to every one of us, that seeing God is unwilling to cast us off, that we would be unwilling to cast God off;
Then I beseech you, let it be a powerful persuasion to every one of us, that seeing God is unwilling to cast us off, that we would be unwilling to cast God off;
how sweet and savoury, is that councel of Joshua to the Israelites, but cleave unto the Lord your God as ye have done unto this day. O! cleave to this God:
how sweet and savoury, is that council of joshua to the Israelites, but cleave unto the Lord your God as you have done unto this day. OH! cleave to this God:
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that which Eliphaz falsely charged upon Job, may be truly charged upon many Professors in these days, thou castest off fear, and restrainest prayer before God.
that which Eliphaz falsely charged upon Job, may be truly charged upon many Professors in these days, thou Chastest off Fear, and restrainest prayer before God.
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O! the Lord open their eyes, that they may see what a Wilderness they have brought their poor souls into, being without Gods great mercy, at the very gates of death and everlasting ruine;
OH! the Lord open their eyes, that they may see what a Wilderness they have brought their poor Souls into, being without God's great mercy, At the very gates of death and everlasting ruin;
I beseech you tell me what hath God done, that you should cast him off? come and testifie against him this day wherein hath he done you hurt? what iniquity have you found in God, that you are weary of him? as our Saviour faith, John 10.32.
I beseech you tell me what hath God done, that you should cast him off? come and testify against him this day wherein hath he done you hurt? what iniquity have you found in God, that you Are weary of him? as our Saviour faith, John 10.32.
many good works, have I shewed you, from my Father, for which of those works do you stone mee? So may I say to you, many mercies hath God bestowed upon you, mercy upon mercy, mercies of his right hand,
many good works, have I showed you, from my Father, for which of those works do you stone me? So may I say to you, many Mercies hath God bestowed upon you, mercy upon mercy, Mercies of his right hand,
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The last Use of this Doctrine is this, Doth not God really cast off his people when be doth it seemingly? is he Israels God when Israel is in captivity? this then is matter of unspeakable comfort to all Gods people, to all true Nathanaels whose hearts are sincere and upright;
The last Use of this Doctrine is this, Does not God really cast off his people when be does it seemingly? is he Israel's God when Israel is in captivity? this then is matter of unspeakable Comfort to all God's people, to all true Nathanaels whose hearts Are sincere and upright;
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nor Lionsden, nor Principalities, nor powers, nor life, nor death, nor Devils, nor any thing shall ever make a separation between God and his people, he will never cast them off in any of these conditions:
nor Lion's den, nor Principalities, nor Powers, nor life, nor death, nor Devils, nor any thing shall ever make a separation between God and his people, he will never cast them off in any of these conditions:
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And thus I have done with the first Point of Doctrine, gathered from the first branch of the Text, the Author of this comfortable message, it is the Lord, the God of Israel, he is Israels God when Israel is carried captive;
And thus I have done with the First Point of Doctrine, gathered from the First branch of the Text, the Author of this comfortable message, it is the Lord, the God of Israel, he is Israel's God when Israel is carried captive;
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It remains I should come to the second branch of the Text, and that is the message it self, I will own them and acknowledge them (saith God) like these good figgs. But of that I shall speak something by Gods assistance in the further prosecution of the Text.
It remains I should come to the second branch of the Text, and that is the message it self, I will own them and acknowledge them (Says God) like these good Figgs. But of that I shall speak something by God's assistance in the further prosecution of the Text.
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Like these good Figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the Land of the Caldeans for their good.
Like these good Figs, so will I acknowledge them that Are carried away captive of Judah, whom I have sent out of this place into the Land of the Chaldaeans for their good.
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The Author of the comfortable Message is the Lord, described here by his relation to his people, the God of Israel, and this first branch I have dispatched.
The Author of the comfortable Message is the Lord, described Here by his Relation to his people, the God of Israel, and this First branch I have dispatched.
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The explication of a Type in these words, Like these good Figs: where the Lord informs the Prophet Jeremiah, what is the meaning of the Vision of the two baskets of Figs, the one of good Figs, the other of bad Figs;
The explication of a Type in these words, Like these good Figs: where the Lord informs the Prophet Jeremiah, what is the meaning of the Vision of the two baskets of Figs, the one of good Figs, the other of bad Figs;
First, Because all the goodness they had in them was of Gods own planning, Isa. 60.21. The branch of my planting, the work of my hands that I may be glorified.
First, Because all the Goodness they had in them was of God's own planning, Isaiah 60.21. The branch of my planting, the work of my hands that I may be glorified.
Secondly, They are compared to Figs, because as Figs you know ever grow more and more till they come to a ripeness and maturity, that they may be fit for the Gardiner that planted them,
Secondly, They Are compared to Figs, Because as Figs you know ever grow more and more till they come to a ripeness and maturity, that they may be fit for the Gardener that planted them,
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so did these godly persons grow more and more in grace, till they came to some ripeness and maturity, that they might be fit for the service of that God who had bestowed this grace upon them, fit to glorifie him here,
so did these godly Persons grow more and more in grace, till they Come to Some ripeness and maturity, that they might be fit for the service of that God who had bestowed this grace upon them, fit to Glorify him Here,
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And then thirdly, As Figs when they are ripe they are very pleasant and delightfull, they were much esteemed and desired among the Jews, as appears by Hosea 9.10. I saw your fathers (saith God) as the first ripe in the Fig tree:
And then Thirdly, As Figs when they Are ripe they Are very pleasant and delightful, they were much esteemed and desired among the jews, as appears by Hosea 9.10. I saw your Father's (Says God) as the First ripe in the Fig tree:
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so likewise these godly persons that had the Image of God stampt upon them, and were now trees of rightēousness, that brought forth fruit unto God, they were very delightfull unto God, God was well pleased with them; Psal. 147.11. The Lord taketh pleasure in them that fear him, in those that hope in his mercy.
so likewise these godly Persons that had the Image of God stamped upon them, and were now trees of rightenousness, that brought forth fruit unto God, they were very delightful unto God, God was well pleased with them; Psalm 147.11. The Lord Takes pleasure in them that Fear him, in those that hope in his mercy.
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and so put our trust in his mercy, that we fear him, lest we should presume:) but that I quote the Scripture for is this the Lord delights in them tha• fear him,
and so put our trust in his mercy, that we Fear him, lest we should presume:) but that I quote the Scripture for is this the Lord delights in them tha• Fear him,
and it is very much that God should take delight in such poor despicable creatures as we are 〈 ◊ 〉 and we have a very strange expression, 1 Chron. 29.17. I know also my God that thou takest pleasure in uprightness:
and it is very much that God should take delight in such poor despicable creatures as we Are 〈 ◊ 〉 and we have a very strange expression, 1 Chronicles 29.17. I know also my God that thou Takest pleasure in uprightness:
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a wonderfull condescension, that the great God of Heaven and earth should take pleasure in any service that such poor worthless worms as we are can perform•• that the Lord should take pleasur• in us,
a wonderful condescension, that the great God of Heaven and earth should take pleasure in any service that such poor worthless worms as we Are can perform•• that the Lord should take pleasur• in us,
To this I answer, It is true there is none good but onely God, that is, there is none good so as God is good, none good in that manner of goodness, none good in that measure of goodness that God is.
To this I answer, It is true there is none good but only God, that is, there is none good so as God is good, none good in that manner of Goodness, none good in that measure of Goodness that God is.
but God hath his goodness from none, he is the fountain of his own goodness, all the goodness that is in us, is a derivative goodness, it is but a drop of that ocean of goodness that is in God:
but God hath his Goodness from none, he is the fountain of his own Goodness, all the Goodness that is in us, is a derivative Goodness, it is but a drop of that Ocean of Goodness that is in God:
for alas our goodness is mixt with a great deal of sinfullness and infirmity, our gold is mingled with a great deal of dross, but God is absolutely good.
for alas our Goodness is mixed with a great deal of sinfulness and infirmity, our gold is mingled with a great deal of dross, but God is absolutely good.
And fourthly, God is unchangeably good, there is in him no variableness nor shadow of turning, Jam. 1.17. but now it is not so with us, our goodness for the most part is very fickle and unconstant.
And fourthly, God is unchangeably good, there is in him no variableness nor shadow of turning, Jam. 1.17. but now it is not so with us, our Goodness for the most part is very fickle and unconstant.
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And then lastly, God cals these godly persons that were sent into captivity good Figs, not so much in reference to their inherent sanctification, as in respect of his own gracious acceptation, he accepted them in Jesus Christ the Saviour of the world, whose blood was shed from the foundation of the world,
And then lastly, God calls these godly Persons that were sent into captivity good Figs, not so much in Referente to their inherent sanctification, as in respect of his own gracious acceptation, he accepted them in jesus christ the Saviour of the world, whose blood was shed from the Foundation of the world,
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Now observe (and it is worth our observation) that at this time when the land of Judah was filled with abominations from one end thereof unto the other, at this time when the iniquity of the land of Judah was boyled up to that height that it spued out the inhabitants of the land, at this time when the multitude of sinners provoked the Lord so to anger, that he stretched upon them the line of Samaria, and the plummet of the house of Ahab, that is, gave the same Cup into their bands to drink that he did to the ten Tribes;
Now observe (and it is worth our observation) that At this time when the land of Judah was filled with abominations from one end thereof unto the other, At this time when the iniquity of the land of Judah was boiled up to that height that it spewed out the inhabitants of the land, At this time when the multitude of Sinners provoked the Lord so to anger, that he stretched upon them the line of Samaria, and the plummet of the house of Ahab, that is, gave the same Cup into their bans to drink that he did to the ten Tribes;
yet observe there were some good even at this time, here was a basket of good Figs, that yet notwithstanding were carried captive into Babylon. The Doctrine then that I would commend to you from hence is this,
yet observe there were Some good even At this time, Here was a basket of good Figs, that yet notwithstanding were carried captive into Babylon. The Doctrine then that I would commend to you from hence is this,
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when their hearts were hardened to their destruction, yet notwithstanding God had Jeremiah and Baruch, and a basket of good Figs, that is, those that were very good,
when their hearts were hardened to their destruction, yet notwithstanding God had Jeremiah and baruch, and a basket of good Figs, that is, those that were very good,
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In the Prophet Isaiahs time there was a very sinfull and shamefull apostacy, Isa. 1.21, 22, 23. saies the Lord (complaining of them) How is the faithfull City (speaking of Jerusalem ) become an harlot? it was full of judgment, righteousness lodged in it, but now murtherers:
In the Prophet Isaiah's time there was a very sinful and shameful apostasy, Isaiah 1.21, 22, 23. Says the Lord (complaining of them) How is the faithful city (speaking of Jerusalem) become an harlot? it was full of judgement, righteousness lodged in it, but now murderers:
thy silver is become dross, thy wine mixt with water, thy Princes are rebellious, and companions of thieves, every one loveth gifts, and followeth after rewards;
thy silver is become dross, thy wine mixed with water, thy Princes Are rebellious, and Sodales of thieves, every one loves Gifts, and follows After rewards;
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and were more willing to lay down their lives for Christ, than many now adayes are to part with a little of their estates for Christ and for the Gospell;
and were more willing to lay down their lives for christ, than many now adays Are to part with a little of their estates for christ and for the Gospel;
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First, Because the Kingdom of Jesus Christ is an everlasting Kingdom, of his Kingdome there shall be no end, Luk. 1.33. Jesus Christ will have a Church here upon earth maugre the might and malice, the rage and fury, the plots and projects, the craft and subtiltie of Sathan and all his instruments:
First, Because the Kingdom of jesus christ is an everlasting Kingdom, of his Kingdom there shall be no end, Luk. 1.33. jesus christ will have a Church Here upon earth maugre the might and malice, the rage and fury, the plots and projects, the craft and subtlety of Sathan and all his Instruments:
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or shake the pillars of Heaven, as to root out the number of the godly from off the face of the earth, The gates of Hell, shall not prevail against the Church.
or shake the pillars of Heaven, as to root out the number of the godly from off the face of the earth, The gates of Hell, shall not prevail against the Church.
therefore (you know) he had a Church in Neroes House, though Nero was one of the bloodiest Monsters that ever lived amongst men, Phil. 4.22. All the Saints salute you, chiefly they that are of Caesars houshold:
Therefore (you know) he had a Church in Neros House, though Nero was one of the bloodiest Monsters that ever lived among men, Philip 4.22. All the Saints salute you, chiefly they that Are of Caesars household:
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so their hearts will be God-ward, and they will recover themselves, the Spirit is in them like a springing water, that springs up to eternal life, it is an immortal seed so that they cannot sin unto death, and the fear of God is the aw-back of the soul, it is such an awe upon their spirits, that they shall never totally and finally depart from God. Jer. 32.40. I will put my fear in their hearts, that they shall not depart from me.
so their hearts will be Godward, and they will recover themselves, the Spirit is in them like a springing water, that springs up to Eternal life, it is an immortal seed so that they cannot sin unto death, and the Fear of God is the aw-back of the soul, it is such an awe upon their spirits, that they shall never totally and finally depart from God. Jer. 32.40. I will put my Fear in their hearts, that they shall not depart from me.
And thirdly, The intercession of Jesus Christ is very prevalent for all his Elect, I have prayed for thee (faies Christ to Peter ) that thy faith fail not, and this prayer he made not for Peter onely,
And Thirdly, The Intercession of jesus christ is very prevalent for all his Elect, I have prayed for thee (faies christ to Peter) that thy faith fail not, and this prayer he made not for Peter only,
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but for all that shall believe in his Name to the end of the world, as appears by John 17.20. Neither pray I for these alone, but for them also which shall believe on me through their word.
but for all that shall believe in his Name to the end of the world, as appears by John 17.20. Neither prey I for these alone, but for them also which shall believe on me through their word.
And then fourthly and lastly, God will alwaies have a remnant of good ones of Godly Persons, that shall retain their goodness even for this very end, to convince gainsayers, to stop the mouthes of wicked & ungodly men that are ever blattering against the truth;
And then fourthly and lastly, God will always have a remnant of good ones of Godly Persons, that shall retain their Goodness even for this very end, to convince gainsayers, to stop the mouths of wicked & ungodly men that Are ever blattering against the truth;
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and to bear witness still unto his truth, against them that oppose it, and to rise up in judgement against those that are the desperate and implacable enemies of it, as it is said of Noah, by building the Ark he condemned the world, that is his righteousness condemned their unrighteousness, his faithfulness condemned their infidelity, his sincerity condemned their hypocrisie,
and to bear witness still unto his truth, against them that oppose it, and to rise up in judgement against those that Are the desperate and implacable enemies of it, as it is said of Noah, by building the Ark he condemned the world, that is his righteousness condemned their unrighteousness, his faithfulness condemned their infidelity, his sincerity condemned their hypocrisy,
First, Are you impartially good? Secondly, Are you sincerely good? Thirdly, Are you constantly good? Let me speak to every one of these heads a little.
First, are you impartially good? Secondly, are you sincerely good? Thirdly, are you constantly good? Let me speak to every one of these Heads a little.
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First tell me, Are you impartially good? have you respect to all the Commandments of God? Psal. 119.6. Then shall I not be ashamed when I have respect to all thy Commandments.
First tell me, are you impartially good? have you respect to all the commandments of God? Psalm 119.6. Then shall I not be ashamed when I have respect to all thy commandments.
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I beseech you consider and remember this, he that makes no conscience of the Duties of the second Table, God abhors all the Duties that he performs in reference to the first Table;
I beseech you Consider and Remember this, he that makes no conscience of the Duties of the second Table, God abhors all the Duties that he performs in Referente to the First Table;
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and the cries of them which have reaped, are entred into the ears of the Lord of Sabbath, James 5.4. (whereby the way you may observe, that if the detaining the labourers wages, that did reap down their Corn, was such a crying sin, what is it think you then to detain their right that take pains in the Lords vineyard,
and the cries of them which have reaped, Are entered into the ears of the Lord of Sabbath, James 5.4. (whereby the Way you may observe, that if the detaining the labourers wages, that did reap down their Corn, was such a crying since, what is it think you then to detain their right that take pains in the lords vineyard,
and labour in the Lords harvest? I pray God it be not laid to the charge of many in this City) if you be unrighteous I say in detaining that which is due to the labourer,
and labour in the lords harvest? I pray God it be not laid to the charge of many in this city) if you be unrighteous I say in detaining that which is due to the labourer,
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if you do not make conscience of the ninth commandment, Thou shalt bear no false witness against thy neighbour, thou shalt not flander thy neighbour, thou shalt not reproach thy neighbour, God regards not your obseraation of the fourth Commandment,
if you do not make conscience of the ninth Commandment, Thou shalt bear no false witness against thy neighbour, thou shalt not flander thy neighbour, thou shalt not reproach thy neighbour, God regards not your obseraation of the fourth Commandment,
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And indeed it is a thing very observable, that the Spirit of God makes the duties of the second Table to be a touch-stone to try the truth of our duties to the first Table:
And indeed it is a thing very observable, that the Spirit of God makes the duties of the second Table to be a touchstone to try the truth of our duties to the First Table:
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Pure religion and undefiled before God and the Father is this, to visit the Fatherless, and Widows in their affliction, and to keep himself unspotted from the world:
Pure Religion and undefiled before God and the Father is this, to visit the Fatherless, and Widows in their affliction, and to keep himself unspotted from the world:
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for he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen? As if he should say, Would you know whether you love God yea or no, (which is the duty of the first Table) then see whether you love your brother yea or no, which is the duty of the second Table.
for he that loves not his brother whom he hath seen, how can he love God, whom he hath not seen? As if he should say, Would you know whither you love God yea or no, (which is the duty of the First Table) then see whither you love your brother yea or no, which is the duty of the second Table.
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He hath delivered us out of the hands of our enemies, that we might serve him without fear in holiness and righteousness before him all the dayes of our life.
He hath Delivered us out of the hands of our enemies, that we might serve him without Fear in holiness and righteousness before him all the days of our life.
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This is the first question, Are you righteous as well as religious, and religious as well as righteous? Do you walk with an even foot towards the duties of both Tables?
This is the First question, are you righteous as well as religious, and religious as well as righteous? Do you walk with an even foot towards the duties of both Tables?
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give me a Christian that is ever communing with his own heart, that is ever turning his eyes inwards and his heart outwards to God, this is a good Christian indeed.
give me a Christian that is ever communing with his own heart, that is ever turning his eyes inward and his heart outward to God, this is a good Christian indeed.
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Hypocrites can perform outward holy duties, and many times outstrip those that are sincere, and yet in the mean time they are but painted sepulchres, fair without, but within full of corruption;
Hypocrites can perform outward holy duties, and many times outstrip those that Are sincere, and yet in the mean time they Are but painted sepulchres, fair without, but within full of corruption;
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Are you good towards the Lord God of Israel, which was the commendation of Abijah the son of Jeroboam, 1 King. 14.13. There was found some good thing in him toward the Lord God of Israel.
are you good towards the Lord God of Israel, which was the commendation of Abijah the son of Jeroboam, 1 King. 14.13. There was found Some good thing in him towards the Lord God of Israel.
Indeed unsound and rotten-hearted Christians may be good towards men, I but they are not good towards the Lord God of Israel: But if you be inwardly good,
Indeed unsound and rotten-hearted Christians may be good towards men, I but they Are not good towards the Lord God of Israel: But if you be inwardly good,
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some of his friends came to him, and said to him, O Sir why are you troubled about your spiritual estate, you have lived a most righteous, a most innocent, and unblameable life.
Some of his Friends Come to him, and said to him, Oh Sir why Are you troubled about your spiritual estate, you have lived a most righteous, a most innocent, and unblameable life.
and cloakt, under a fair pretence of holiness, and the like, O! where then will such ungodly ones, where will such rotten hearted sinners be able to appear? Let this therefore be the second question, Are you sincerely good,
and cloaked, under a fair pretence of holiness, and the like, OH! where then will such ungodly ones, where will such rotten hearted Sinners be able to appear? Let this Therefore be the second question, are you sincerely good,
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O Ephraim, what shall I doe unto thee? O Judah, what shall I doe unto thee? (as if he should say, I know not what course to take with you) for your goodness is as a morning cloud,
Oh Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? (as if he should say, I know not what course to take with you) for your Goodness is as a morning cloud,
My second Use, is for exhortation, Let me beseech, and exhort you this day in the Name of our Lord Jesus Christ, (whosepoor Messenger I am) That every one of you would strive to be good in bad Times;
My second Use, is for exhortation, Let me beseech, and exhort you this day in the Name of our Lord jesus christ, (whosepoor Messenger I am) That every one of you would strive to be good in bad Times;
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and a holding fast the word of truth, that is by an undaunted resolution, that you would be like to Fishes, that retain their freshness in the salt-water.
and a holding fast the word of truth, that is by an undaunted resolution, that you would be like to Fish, that retain their freshness in the Saltwater.
O! that I could perswade you to doe as Peter said, (not onely to say so but do so) Mat. 26.33. Though all men shall be offended because of thee yet will I never be offended.
OH! that I could persuade you to do as Peter said, (not only to say so but do so) Mathew 26.33. Though all men shall be offended Because of thee yet will I never be offended.
and have ever gained ground in times of persecution, and therefore when Constantine had endowed the Church with large revenews, it was said, Religion like a kind mother hath brought forth plenty,
and have ever gained ground in times of persecution, and Therefore when Constantine had endowed the Church with large revenues, it was said, Religion like a kind mother hath brought forth plenty,
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when he saw that the more he strove against Christ, the lesse he prevailed, and the more he thought to suppress Religion, the more it thrived, he went in a pet,
when he saw that the more he strove against christ, the less he prevailed, and the more he Thought to suppress Religion, the more it thrived, he went in a pet,
But then secondly, take another motive, and 'tis this, consider if you be good amongst those that are bad, good in bad, Times, this is that which will bring most honour to God, whose honour should be dearer to us than our own lives:
But then secondly, take Another motive, and it's this, Consider if you be good among those that Are bad, good in bad, Times, this is that which will bring most honour to God, whose honour should be Dearer to us than our own lives:
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Judas when he was in the School of Christ, carryed himself so fairly and inoffencively, that all the Disciples suspected themselves, rather than Judas, and said Master is it I? But now when a man can own the truth,
Judas when he was in the School of christ, carried himself so fairly and inoffencively, that all the Disciples suspected themselves, rather than Judas, and said Master is it I? But now when a man can own the truth,
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God had a care of these poor Captives, this basket of good Figs, were carryed Captive into the Land of B•bylon, I but God was with them, he stood by them (as I should have spoken to that point,
God had a care of these poor Captives, this basket of good Figs, were carried Captive into the Land of B•bylon, I but God was with them, he stood by them (as I should have spoken to that point,
And so much shall suffice to have spoken of this second Doctrine, which is drawn from the first particular of the second branch of the Text, the explication of the Type.
And so much shall suffice to have spoken of this second Doctrine, which is drawn from the First particular of the second branch of the Text, the explication of the Type.
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and he owns them by delivering of them, and he owns them because he bears a love to them, no change of condition can change his affections towards them.
and he owns them by delivering of them, and he owns them Because he bears a love to them, no change of condition can change his affections towards them.
SERMON III. Jeremiah Chap. 24. Verse 5. Thus saith the Lord, the God of Israel, Like these good Figs, so-will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the Land of the Caldeans for their good.
SERMON III. Jeremiah Chap. 24. Verse 5. Thus Says the Lord, the God of Israel, Like these good Figs, so-will I acknowledge them that Are carried away captive of Judah, whom I have sent out of this place into the Land of the Chaldaeans for their good.
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I have done with the Explication of the Type, like these good Figs; being the first particular of the second branch of the Text, namely the Message it self.
I have done with the Explication of the Type, like these good Figs; being the First particular of the second branch of the Text, namely the Message it self.
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First, He tels them he would acknowledge them, whom he had sent away Captive of Judah. Secondly, He tels them that it was he that had sent them out of that place, into the Land of the Caldeans. And thirdly, He tels them that it was for their Spiritual profit and advantage;
First, He tells them he would acknowledge them, whom he had sent away Captive of Judah. Secondly, He tells them that it was he that had sent them out of that place, into the Land of the Chaldaeans. And Thirdly, He tells them that it was for their Spiritual profit and advantage;
We will begin with the Application of this Message, in the first way of comfort, saies God, So will I acknowledge them that are carryed away Captive of Judah. So will I acknowledge them;
We will begin with the Application of this Message, in the First Way of Comfort, Says God, So will I acknowledge them that Are carried away Captive of Judah. So will I acknowledge them;
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Mine eyes and my heart shall be toward them, although I have sent them away Captive into Bahylon; yet notwithstanding they shall know that I am their freind,
Mine eyes and my heart shall be towards them, although I have sent them away Captive into Bahylon; yet notwithstanding they shall know that I am their friend,
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That God doth graciously acknowledge, and own his servants in the day of their dangers and distresses. Psal. 31.7. Thou hast considered my trouble, thou hast known my soul in adversity.
That God does graciously acknowledge, and own his Servants in the day of their dangers and Distresses. Psalm 31.7. Thou hast considered my trouble, thou hast known my soul in adversity.
God owned his people Israel in Egypt, when they were among the Brickilns; when they were making their Pots, when they were poor Bondslaves, Exod. 4.22.
God owned his people Israel in Egypt, when they were among the Brickkilns; when they were making their Pots, when they were poor Bondslaves, Exod 4.22.
First, God owns his people, in the day of their distresses, by being present with them. Psal. 91.15. He shall call upon me, and I will answer him, I will be with him in trouble. And Isa. 43.2.
First, God owns his people, in the day of their Distresses, by being present with them. Psalm 91.15. He shall call upon me, and I will answer him, I will be with him in trouble. And Isaiah 43.2.
when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee. So in Isa. 63.9. In all their affliction he was afflicted, and the Angel of his presence saved them.
when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee. So in Isaiah 63.9. In all their affliction he was afflicted, and the Angel of his presence saved them.
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what makes heaven to be heaven but Gods presence, and what makes hell to be hell but Gods absence? Now for God to be present thus with his people, in their trouble, this is one way of his owning them.
what makes heaven to be heaven but God's presence, and what makes hell to be hell but God's absence? Now for God to be present thus with his people, in their trouble, this is one Way of his owning them.
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Secondly, God doth own his people in their distresses, by supporting them, by upholding them with the right hand of his righteousness, that their burthens shall not be too heavy for them,
Secondly, God does own his people in their Distresses, by supporting them, by upholding them with the right hand of his righteousness, that their burdens shall not be too heavy for them,
and put to extream torments, that in the midst of his torments there was an Angel (as Theodoret tels the story) in the likeness of a young man that stood by him,
and put to extreme torments, that in the midst of his torments there was an Angel (as Theodoret tells the story) in the likeness of a young man that stood by him,
And then thirdly, God owns his Children by delivering them out of all their distresses, Psal. 34.19. Many are the afflictions of the righteous, but the Lord delivereth him out of them all.
And then Thirdly, God owns his Children by delivering them out of all their Distresses, Psalm 34.19. Many Are the afflictions of the righteous, but the Lord Delivereth him out of them all.
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But then why doth he own them? The reason is this briefly, because his children are very dear unto him, he looks upon them as his jewelt, Mal. 3.17. (a text you know I have heretofore opened unto you) he looks upon them as his precious ones,
But then why does he own them? The reason is this briefly, Because his children Are very dear unto him, he looks upon them as his jewelt, Malachi 3.17. (a text you know I have heretofore opened unto you) he looks upon them as his precious ones,
and are then the furthest of all from me; and so David complains, Psal. 38.11. My lovers and my friends stand a loof from my sore, and my kinsmen stand afar off.
and Are then the furthest of all from me; and so David complains, Psalm 38.11. My lovers and my Friends stand a loof from my soar, and my kinsmen stand afar off.
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God never speaks so kindly so comfortably, to the hearts of his children, as he doth when he brings them into a Wilderness, Hos. 2.14. Therefore behold I will allure her, and bring her into the Wilderness, and speak comfortably unto her.
God never speaks so kindly so comfortably, to the hearts of his children, as he does when he brings them into a Wilderness, Hos. 2.14. Therefore behold I will allure her, and bring her into the Wilderness, and speak comfortably unto her.
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when we are in the saddest condition, we have many times the sweetest communion with our God. Psal. 73.26. saies David, My flesh and my heart faileth, but God is the strength of my heart and my partion for ever.
when we Are in the Saddest condition, we have many times the Sweetest communion with our God. Psalm 73.26. Says David, My Flesh and my heart Faileth, but God is the strength of my heart and my partion for ever.
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A wonderfull comfortable passage, and O! why do not we break out into admiration and say? O! God who, is like unto thee? who so loving a God, who so faithfull a God, who so tender hearted and compassionate a Father as thou art, that ever ownest thy children when they have most need of thee!
A wonderful comfortable passage, and OH! why do not we break out into admiration and say? OH! God who, is like unto thee? who so loving a God, who so faithful a God, who so tender hearted and compassionate a Father as thou art, that ever ownest thy children when they have most need of thee!
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but see what our Saviour saies, Mar. 8.38. Whosoever therefore shall be ashamed of me, and of my words in this adulterous and sinfull generaton, of him also shall the Son of man be ashamed when he cometh in the glory of his Father with the holy Angels.
but see what our Saviour Says, Mar. 8.38. Whosoever Therefore shall be ashamed of me, and of my words in this adulterous and sinful generaton, of him also shall the Son of man be ashamed when he comes in the glory of his Father with the holy Angels.
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yet our Saviour looks we should own him before these men, even before an adulterous generation, else he will not own us at the great and dreadfull day of his appearing.
yet our Saviour looks we should own him before these men, even before an adulterous generation, Else he will not own us At the great and dreadful day of his appearing.
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Thus you shall see Elijah did, 1 Kin. 19.10. when there was such a generall apostacy, that he thought there had not been a godly man left in Israel besides himself;
Thus you shall see Elijah did, 1 Kin. 19.10. when there was such a general apostasy, that he Thought there had not been a godly man left in Israel beside himself;
I confess that act of Elijahs was an extraordinary act, and much like that of Phinehas, one of the High Priests, that slew Zimry, and Cozby in his zeal for God, Numb. 25.8. Doubtless this act of Phinehas, was also an extraordinary act, and by Divine instinct, as judicious Calvin well observes;
I confess that act of Elijahs was an extraordinary act, and much like that of Phinehas, one of the High Priests, that slew Zimri, and Cozbi in his zeal for God, Numb. 25.8. Doubtless this act of Phinehas, was also an extraordinary act, and by Divine instinct, as judicious calvin well observes;
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as I once opened that Text to you, the Epistle of St Jude vers. 3. The more violent men are against the truth, the more valiant we should be for it;
as I once opened that Text to you, the Epistle of Saint U^de vers. 3. The more violent men Are against the truth, the more valiant we should be for it;
therefore I am full of the fury of the Lord, I am weary with holding in, and Act. 17.16. St Pauls Spirit was stirred, it waxed hot within him, when he saw the Athenians, wholly given to Idolatry.
Therefore I am full of the fury of the Lord, I am weary with holding in, and Act. 17.16. Saint Paul's Spirit was stirred, it waxed hight within him, when he saw the Athenians, wholly given to Idolatry.
The godly Martyrs in the Primitive times, and in Queen Maries daies, carried the truth as it were in their armes, in the midst of accusations, persecutions, slanders, reproaches;
The godly Martyrs in the Primitive times, and in Queen Mary's days, carried the truth as it were in their arms, in the midst of accusations, persecutions, slanders, Reproaches;
and darkness could raise against them could not quench, but rather kindled their zeal, O! that we had (I say) some of those sparks that burnt in their breasts.
and darkness could raise against them could not quench, but rather kindled their zeal, OH! that we had (I say) Some of those sparks that burned in their breasts.
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but as those Jews that one day cryed Hosanna, blessed is he that comes in the name of the Lord, the next day cryed, Crucifie him, Crucifie him, away with him, away with him.
but as those jews that one day cried Hosanna, blessed is he that comes in the name of the Lord, the next day cried, Crucify him, Crucify him, away with him, away with him.
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So likwise the very same professors, if they be not sound in the faith, that cry up Religion in times of prosperity, will cry down Religion in times of adversity.
So likewise the very same professors, if they be not found in the faith, that cry up Religion in times of Prosperity, will cry down Religion in times of adversity.
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Many there are that will be contented to follow Christ to Mount Olivet; I but they will not follow him to Mount Calvarist, to suffer any thing with him,
Many there Are that will be contented to follow christ to Mount Olivet; I but they will not follow him to Mount Calvarist, to suffer any thing with him,
no, Christ shall suffer, and his cause, and truth shall suffer, and Religion, and reformation, and all shall suffer rather than they will suffer with him.
no, christ shall suffer, and his cause, and truth shall suffer, and Religion, and Reformation, and all shall suffer rather than they will suffer with him.
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so the Hebrew word signifies, so glewed that nothing shall draw me off, or drive me from it, David was one that did indeed stick unto the word of God admirably;
so the Hebrew word signifies, so glued that nothing shall draw me off, or drive me from it, David was one that did indeed stick unto the word of God admirably;
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sometimes he was derided, and scorned for the truth, Psal. 119.51. The proud have had me greatly in derision, yet have I not declined from thy Law; and Psal. 69.12. The drunkards made a song of him, yet did he not decline from the Law of God;
sometime he was derided, and scorned for the truth, Psalm 119.51. The proud have had me greatly in derision, yet have I not declined from thy Law; and Psalm 69.12. The drunkards made a song of him, yet did he not decline from the Law of God;
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sometimes again he was plundered and spoiled, and lost much of his estate for sticking to the truth, Psal. 119.61. The bands of the wicked have robbed me, yet have I not forgotten thy Law.
sometime again he was plundered and spoiled, and lost much of his estate for sticking to the truth, Psalm 119.61. The bans of the wicked have robbed me, yet have I not forgotten thy Law.
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And O that the same resolution were fixed in our hearts that was in the heart of holy Paul, 2 Cor. 13.8. We can do nothing against the truth but for the truth.
And Oh that the same resolution were fixed in our hearts that was in the heart of holy Paul, 2 Cor. 13.8. We can do nothing against the truth but for the truth.
And thirdly, (to shut up this Point with a word of Consolation) Doth God acknowledge and own his people in the day of their dangers and distresses? then here is a word of unspeakable comfort to all that are true Israelites, true professors, those that stick to God, and his truth and testimonies;
And Thirdly, (to shut up this Point with a word of Consolation) Does God acknowledge and own his people in the day of their dangers and Distresses? then Here is a word of unspeakable Comfort to all that Are true Israelites, true professors, those that stick to God, and his truth and testimonies;
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and he that overcomes, I will confess his name before my Father and before his holy Angels Jesus Christ at that great day will visibly own all his servants that have owned him,
and he that overcomes, I will confess his name before my Father and before his holy Angels jesus christ At that great day will visibly own all his Servants that have owned him,
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they have stood to me in the hour of tryal, and have kept thy Word; they have kept their integrity and their garments clean, therefore Father these are thine:
they have stood to me in the hour of trial, and have kept thy Word; they have kept their integrity and their garments clean, Therefore Father these Are thine:
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And so much for the first thing, by way of comfort, that was tendered to this people, I will acknowledge them (saies God) that are carried away captive of Judah.
And so much for the First thing, by Way of Comfort, that was tendered to this people, I will acknowledge them (Says God) that Are carried away captive of Judah.
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The second particular wherein God speaks to them by way of comfort is this, namely that he had sent them out of this place into the Land of the Caldeans; I have sent them (saies God,) as if he should say, true indeed Nebuchadnezzar carried them away captive,
The second particular wherein God speaks to them by Way of Comfort is this, namely that he had sent them out of this place into the Land of the Chaldaeans; I have sent them (Says God,) as if he should say, true indeed Nebuchadnezzar carried them away captive,
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That whoever are the instruments of our miseries and calamities, yet God is the author of them. Amos 3.6. Shall there be evil in a City and the Lord hath not done it? he speaks not of the evil of sinne (for certainly God is not the author of sinne, that is a blasphemous doctrine to make God the author of sinne) but he speaks of the evil of punishment;
That whoever Are the Instruments of our misery's and calamities, yet God is the author of them. Amos 3.6. Shall there be evil in a city and the Lord hath not done it? he speaks not of the evil of sin (for Certainly God is not the author of sin, that is a blasphemous Doctrine to make God the author of sin) but he speaks of the evil of punishment;
and all the afflictions that have ever befallen thee, come not by chance, but by the wise disposing hand of God: Isa. 47.7. saies God, I form the light and create darkness, I make peace and create evil, I the Lord do all these things.
and all the afflictions that have ever befallen thee, come not by chance, but by the wise disposing hand of God: Isaiah 47.7. Says God, I from the Light and create darkness, I make peace and create evil, I the Lord do all these things.
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Abishai would have been avenged of him presently, and would have taken off the head of that dead dog (as he call'd him) no, no, saies David, The Lord hath sent Shimei to curse David:
Abishai would have been avenged of him presently, and would have taken off the head of that dead dog (as he called him) no, no, Says David, The Lord hath sent Shimei to curse David:
and what doth God teach them by this? O house of Israel (saies God) cannot I do with you as this Potter with the clay? cannot I make of a piece of clay, one vessel of honour and another of dishonour? cannot I save whom I will,
and what does God teach them by this? Oh house of Israel (Says God) cannot I do with you as this Potter with the clay? cannot I make of a piece of clay, one vessel of honour and Another of dishonour? cannot I save whom I will,
so are ye in my hands O house of Israel, verse the 6th? and therefore he tells them in the 7th 8th and 9th verses, that it was in his power to do what he pleased:
so Are you in my hands Oh house of Israel, verse the 6th? and Therefore he tells them in the 7th 8th and 9th Verses, that it was in his power to do what he pleased:
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Fear ye not me saith the Lord? will you not tremble at my presence, who have placed the Sand for a girdle to the Sea, by a perpetuall decree that it cannot pass it? What do you not fear me that can chain up that great Monster the Sea in fetters of sand? do you not fear me that can toss the earth more easily than you can toss a tennis ball? nay fear ye not me that can cast soul and body into hell fire? When there is a mighty Prince or Potentate, that hath power in his hands, to strip you of your liberties, of your estates,
fear you not me Says the Lord? will you not tremble At my presence, who have placed the Sand for a girdle to the Sea, by a perpetual Decree that it cannot pass it? What do you not Fear me that can chain up that great Monster the Sea in fetters of sand? do you not Fear me that can toss the earth more Easily than you can toss a Tennis ball? nay Fear you not me that can cast soul and body into hell fire? When there is a mighty Prince or Potentate, that hath power in his hands, to strip you of your Liberties, of your estates,
and how do you crouch, and cringe, and comply, and make friends, and study all the ways that ever you can, to get the favour of that Prince or Potentate, as you read Acts 12.20.
and how do you crouch, and cringe, and comply, and make Friends, and study all the ways that ever you can, to get the favour of that Prince or Potentate, as you read Acts 12.20.
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Consider this all you that are great ones, or men of great estates, and therefore think you may bolster up your selves in your wickedness, no, no, know thus much, this great Jehovah against whom you sin, he is the great Lord;
Consider this all you that Are great ones, or men of great estates, and Therefore think you may bolster up your selves in your wickedness, no, no, know thus much, this great Jehovah against whom you sin, he is the great Lord;
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and therefore they on whom God bestows great mercies, if they abound in great sins, they shall have great punishment inflicted upon them, as one said, Mighty men shall be mightily tormented.
and Therefore they on whom God bestows great Mercies, if they abound in great Sins, they shall have great punishment inflicted upon them, as one said, Mighty men shall be mightily tormented.
though it seem never so harsh and severe. Psal. 39.9. I was dumb, and opened not my mouth because thou didst it. and 1 Sam. 3.18. saies Eli (when a heavy message came to him) It is the Lord, let him do what seemeth him good.
though it seem never so harsh and severe. Psalm 39.9. I was dumb, and opened not my Mouth Because thou didst it. and 1 Sam. 3.18. Says Eli (when a heavy message Come to him) It is the Lord, let him do what seems him good.
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Secondly, This will root out that spirit of revenge that usually is in our hearts, when they are burning and boyling against those that are the instruments of our misery.
Secondly, This will root out that Spirit of revenge that usually is in our hearts, when they Are burning and boiling against those that Are the Instruments of our misery.
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but at God that bid him curse, and therefore would not be revenged on Shimei. Such a Spirit was in Joseph Gen. 45.8. Saies he to his brethren, It was not you that sent me hither, but God.
but At God that bid him curse, and Therefore would not be revenged on Shimei. Such a Spirit was in Joseph Gen. 45.8. Says he to his brothers, It was not you that sent me hither, but God.
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Why, may some say, it was his brethren, for did not they sell Joseph to the Ismaelites, and by that means was he not carried into Egypt? I but Joseph looks not to the instruments, but to God;
Why, may Some say, it was his brothers, for did not they fell Joseph to the Ismaelites, and by that means was he not carried into Egypt? I but Joseph looks not to the Instruments, but to God;
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this will work our hearts to a patient and quiet waiting upon God, with faith and confidence for deliverance. 2 King. 6.33. you read of King Jehoram, a prophane King, yet he taught a true doctrine, saies he, this evil is of the Lord.
this will work our hearts to a patient and quiet waiting upon God, with faith and confidence for deliverance. 2 King. 6.33. you read of King jehoram, a profane King, yet he taught a true Doctrine, Says he, this evil is of the Lord.
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Is God the Author of all the miseries and calamities that befall us, then it serves for the comfort of the people of God in this, that God can order and overrule,
Is God the Author of all the misery's and calamities that befall us, then it serves for the Comfort of the people of God in this, that God can order and overrule,
and if there were twenty rods in a room, and never a hand to use one of them, we would not be afraid of them, the rod can do nothing unless their be a hand to use it, instruments can do nothing if God do not make use of them,
and if there were twenty rods in a room, and never a hand to use one of them, we would not be afraid of them, the rod can do nothing unless their be a hand to use it, Instruments can do nothing if God do not make use of them,
God can still the rageing of the sea, the noise of their waves, and the tumult of the people, Psal. 65.7. and these two are joyned together, the raging of the Sea, and the tumnlt of the people;
God can still the raging of the sea, the noise of their waves, and the tumult of the people, Psalm 65.7. and these two Are joined together, the raging of the Sea, and the tumnlt of the people;
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he that saies to the waves, thus far shall ye go and no further, here shall your proud waves be stayed, he can say to the rage and fury of the greatest oppressours upon earth,
he that Says to the waves, thus Far shall you go and no further, Here shall your proud waves be stayed, he can say to the rage and fury of the greatest Oppressors's upon earth,
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And this leads me to the third and last particular in the Text, The third comfort that is tendered to these poor Captives, saies God here, I have sent them out of this place into the Land of the Caldeans,
And this leads me to the third and last particular in the Text, The third Comfort that is tendered to these poor Captives, Says God Here, I have sent them out of this place into the Land of the Chaldaeans,
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Like these good Figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the Land of the Caldeans for their good.
Like these good Figs, so will I acknowledge them that Are carried away captive of Judah, whom I have sent out of this place into the Land of the Chaldaeans for their good.
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or if you consider also the consequents of it, what followed their captivitie, why the enslaving of their persons, the loss of their estates, the leaving of their Country,
or if you Consider also the consequents of it, what followed their captivity, why the enslaving of their Persons, the loss of their estates, the leaving of their Country,
as for example, the Edomites said in the day of Jerusalem (that is, in the day of Jerusalems misery,) Down with it, down with it even to the ground, Psal. 137.7.
as for Exampl, the Edomites said in the day of Jerusalem (that is, in the day of Jerusalems misery,) Down with it, down with it even to the ground, Psalm 137.7.
when they had carried them Captive, Ezek. 26.6. saies God, Thou hast clapped thine hands, and stamped with the feet, and rejoyced in heart with all thy despite against the Land of Israel, Insomuch that the people of God complain, Psalm 44.13. O Lord thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.
when they had carried them Captive, Ezekiel 26.6. Says God, Thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the Land of Israel, Insomuch that the people of God complain, Psalm 44.13. Oh Lord thou Makest us a reproach to our neighbours, a scorn and a derision to them that Are round about us.
And how many testimonies might I produce to this purpose, that God in the severest of his dispensations, doth yet intend his Childrens good, Dut. 8.15, 16. When he led thee through that great and terrible Wilderness, wherein were fiery Serpents,
And how many testimonies might I produce to this purpose, that God in the Severest of his dispensations, does yet intend his Children's good, Dut. 8.15, 16. When he led thee through that great and terrible Wilderness, wherein were fiery Serpents,
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and Scorpions, and drought, where there was no water &c. It was that he might humble thee and prove thee, that he might do thee good at thy latter end. And Rom. 8.28. 'tis a known Scripture, and as comfortable a Scripture as any in all the Book of God, We know that all things work togather for good to them that love God, to them who are the called according to his purpose. And Hebr. 12.10. He chastiseth us for our profit that we might be partakers of his holiness.
and Scorpions, and drought, where there was no water etc. It was that he might humble thee and prove thee, that he might do thee good At thy latter end. And Rom. 8.28. it's a known Scripture, and as comfortable a Scripture as any in all the Book of God, We know that all things work together for good to them that love God, to them who Are the called according to his purpose. And Hebrew 12.10. He Chastiseth us for our profit that we might be partakers of his holiness.
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But for the better confirmation, and explication of this truth (because it is a truth that flesh and blood will hardly believe, that God in his severest providences should intend our good) There are these three queries that would be satissied.
But for the better confirmation, and explication of this truth (Because it is a truth that Flesh and blood will hardly believe, that God in his Severest providences should intend our good) There Are these three queries that would be satissied.
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And secondly, Who they are that shall experimently find this Doctrine verified of them? And thirdly, How or with what limitation this Doctrine must be understood?
And secondly, Who they Are that shall experimently find this Doctrine verified of them? And Thirdly, How or with what limitation this Doctrine must be understood?
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Frist, What good it is that God doth intend his people? Briefly there is a fourfold good, that God intends unto his people in his corrections and chastisements,
Frist, What good it is that God does intend his people? Briefly there is a fourfold good, that God intends unto his people in his corrections and chastisements,
and in the wayes of his severity towards them. 1. In reference to their sins. 2d In reference to their graces. 3d In reference to their present comforts, 4th In reference to their future hopes.
and in the ways of his severity towards them. 1. In Referente to their Sins. 2d In Referente to their graces. 3d In Referente to their present comforts, 4th In Referente to their future hope's.
First, In reference to their sins, God intends a fourfold good; 1. To prevent sin. 2d To discover sin. 3d To imbitter sin. And 4th To destory sin.
First, In Referente to their Sins, God intends a fourfold good; 1. To prevent since. 2d To discover since. 3d To embitter since. And 4th To destory since.
and self exaltation, that otherwise he might have fallen into? O How much more have we need of some affiction, to prevent those sins that otherwise we might run into? That as Physitians tell us, they have two sorts of medecines, They have Preventing Physick, as well as healing Physick;
and self exaltation, that otherwise he might have fallen into? O How much more have we need of Some Affliction, to prevent those Sins that otherwise we might run into? That as Physicians tell us, they have two sorts of medicines, They have Preventing Physic, as well as healing Physic;
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then he makes us reflect upon our selves, and to say as Job did in the day of his distress, Job 13.23, 24. Make me to know my transgression and my sin.
then he makes us reflect upon our selves, and to say as Job did in the day of his distress, Job 13.23, 24. Make me to know my Transgression and my since.
Art thou come to call my sin to remembrance and to slay my son? Pray marke, the death of her son made her reflect upon her sin, she would not have called her sin to remembrance,
Art thou come to call my since to remembrance and to slay my son? Pray mark, the death of her son made her reflect upon her since, she would not have called her since to remembrance,
And thirdly, God intends this good to his people in reference to sin, to imbitter it, that in the bitterness of sorrow, we may tast the bitterness of sin, that is the cause of sorrow, that we may see and say as in Jerem. 2.19. 'Tis an evill and bitter thing, that we have forsaken the Lord our God, and that his fear hath not been in us.
And Thirdly, God intends this good to his people in Referente to since, to embitter it, that in the bitterness of sorrow, we may taste the bitterness of since, that is the cause of sorrow, that we may see and say as in Jeremiah 2.19. It's an evil and bitter thing, that we have forsaken the Lord our God, and that his Fear hath not been in us.
And brethren, sin it is a very bitter thing, nay sin is bitterness it self; Hos. 12.14. Ephraim hath provoked him to anger most bitterly, in the Hebrew it is NONLATINALPHABET, Ephraim hath provoked him with bitternesses: Sin it is that which caused the Lord Jesus Christ to drink that bitter cup of trembling.
And brothers, sin it is a very bitter thing, nay since is bitterness it self; Hos. 12.14. Ephraim hath provoked him to anger most bitterly, in the Hebrew it is, Ephraim hath provoked him with Bitternesses: since it is that which caused the Lord jesus christ to drink that bitter cup of trembling.
and therefore God afflicts us, to imbitter sin to us, and that we should be in bitterness for sin as a man is in bitterness for the loss of an onely childe.
and Therefore God afflicts us, to embitter since to us, and that we should be in bitterness for since as a man is in bitterness for the loss of an only child.
This then is the first Good God intends his Children in the severest of his providences, in reference to sin, to prevent it, discover it, imbitter it, and destroy it.
This then is the First Good God intends his Children in the Severest of his providences, in Referente to since, to prevent it, discover it, embitter it, and destroy it.
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But then secondly, God intends another good unto his people in the severest of his providences, in reference to their graces, both to try their graces,
But then secondly, God intends Another good unto his people in the Severest of his providences, in Referente to their graces, both to try their graces,
God he sometimes proves and tries his Chidren, whether they be legitimate Children, or whether they be bastards, yea or no, Psal. 66.10. For thou O God hast proved us, thou hast tryed us, as silver is tryed. And Hebr. 12.8. If yea be without chastisement, whereof all are partakers, than are ye bastards, and not sons.
God he sometime Proves and tries his Children, whither they be legitimate Children, or whither they be bastards, yea or no, Psalm 66.10. For thou Oh God hast proved us, thou hast tried us, as silver is tried. And Hebrew 12.8. If yea be without chastisement, whereof all Are partakers, than Are you bastards, and not Sons.
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As they say of the Eagit, shee tries her young ones, by setting their eyes against the bright and scorching beames of the Sun and if they cannot endure those scorching beames, she rejects them as spurious and as a bastardly brood.
As they say of the Eagit, she tries her young ones, by setting their eyes against the bright and scorching beams of the Sun and if they cannot endure those scorching beams, she rejects them as spurious and as a bastardly brood.
gold (you know) will endure the fire: The Apostle speaking of our faith, 1 Pet. 1.7. saies The very tryall of it is much more precious then gold that perisheth.
gold (you know) will endure the fire: The Apostle speaking of our faith, 1 Pet. 1.7. Says The very trial of it is much more precious then gold that Perishes.
And if the tryall of it be so precious, what will the victory, or conquest of it be? As one saies, Some vertues, and graces, they are like Stars that shine not in the day time of prosperity,
And if the trial of it be so precious, what will the victory, or conquest of it be? As one Says, some Virtues, and graces, they Are like Stars that shine not in the day time of Prosperity,
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And patience would not be exercised were it not for afflictions, and therefore the Apostle saith Tribulations worke patience. And obedience would not be exercised were it not for afflictions;
And patience would not be exercised were it not for afflictions, and Therefore the Apostle Says Tribulations work patience. And Obedience would not be exercised were it not for afflictions;
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And so servent prayer would not be exercised were it not for afflictions Isa. 26.16. Lord in trouble have they visited thee, they pouered out a prayer when thy chastening was upon them; They prayed to purpose then.
And so servient prayer would not be exercised were it not for afflictions Isaiah 26.16. Lord in trouble have they visited thee, they pouered out a prayer when thy chastening was upon them; They prayed to purpose then.
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neither would our fear of the great and holy name of God be exercised; so that affllictions are both for the tryall and for the exercises of our graces.
neither would our Fear of the great and holy name of God be exercised; so that afflictions Are both for the trial and for the exercises of our graces.
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Thirdly, Another good God intends by afflictions, is in reference to our present comsorts and enjoyments, that we may not surfer upon the lucious contentments here below;
Thirdly, another good God intends by afflictions, is in Referente to our present comforts and enjoyments, that we may not surfer upon the luscious contentment's Here below;
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If any of you have a Child, that hath but a weak head, and he is drinking wine & one comes and mingles a little water with the wine, you thank him for it,
If any of you have a Child, that hath but a weak head, and he is drinking wine & one comes and mingles a little water with the wine, you thank him for it,
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and indeed one main end, that God aims at in all our afflictions, is to imbitter all outward things to us, that himself alone may be sweet to our poor souls.
and indeed one main end, that God aims At in all our afflictions, is to embitter all outward things to us, that himself alone may be sweet to our poor Souls.
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Fourthly, Another good God intends likewise, is in reference to our future hopes, for these afflictions, these severe dispensations of his providence, they are both the way to Glory,
Fourthly, another good God intends likewise, is in Referente to our future hope's, for these afflictions, these severe dispensations of his providence, they Are both the Way to Glory,
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Nay they work out our Glory, 2 Cor 4.17. for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternall weight of Glory.
Nay they work out our Glory, 2 Cor 4.17. for our Light affliction, which is but for a moment, works for us a Far more exceeding and Eternal weight of Glory.
I but how shall we do to know we are good Figs? I gave you three Characters you may remember the last Lords day, let me very briefly give you but three more now, that so you may know whether you be those good Figs to whom this promise belongs, that all the severe dispensations of God shall be for your good.
I but how shall we do to know we Are good Figs? I gave you three Characters you may Remember the last lords day, let me very briefly give you but three more now, that so you may know whither you be those good Figs to whom this promise belongs, that all the severe dispensations of God shall be for your good.
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First, If you be upright in heart Psal. 125.4. Do good O Lord unto those that be good, I but who are they, he tels you in the next words, to them that are upright in their hearts.
First, If you be upright in heart Psalm 125.4. Do good Oh Lord unto those that be good, I but who Are they, he tells you in the next words, to them that Are upright in their hearts.
and give up your hearts to Christ, that you obey from the heart, as it is Rom. 6.17. then are you these good Figs to whom God intends good in all your afflictions.
and give up your hearts to christ, that you obey from the heart, as it is Rom. 6.17. then Are you these good Figs to whom God intends good in all your afflictions.
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Secondly, If you have a filial fear of God, and can fear him for his goodness, mark that text Jer. 32.40, 41. Saies God, I will put my fear into their hearts, that they shall not depart from me;
Secondly, If you have a filial Fear of God, and can Fear him for his Goodness, mark that text Jer. 32.40, 41. Says God, I will put my Fear into their hearts, that they shall not depart from me;
And if you are called, according to his purpose, that is, not only outwardly called by his word (for so many are called but few are chosen ) but inwardly called by his Spirit,
And if you Are called, according to his purpose, that is, not only outwardly called by his word (for so many Are called but few Are chosen) but inwardly called by his Spirit,
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there is an outward ordinary generall invitation that a wicked man may have, when the Spirit of God knocks at his heart by his word, by his mercies, by afflictions,
there is an outward ordinary general invitation that a wicked man may have, when the Spirit of God knocks At his heart by his word, by his Mercies, by afflictions,
I but now if you are called by the effectuall operation of the Spirit of God, that the Spirit of God not onely knocks but unlocks the doors of your hearts,
I but now if you Are called by the effectual operation of the Spirit of God, that the Spirit of God not only knocks but unlocks the doors of your hearts,
when he so calls, that you hear his voyce, and when he saies Seek ye my face, thy heart answers, Lord thy face I will sock, Come unto me (saies Christ) all yea that labour and are heavy laden, Math. 11.28.
when he so calls, that you hear his voice, and when he Says Seek you my face, thy heart answers, Lord thy face I will sock, Come unto me (Says christ) all yea that labour and Are heavy laden, Math. 11.28.
O! I would walk in it, that I might find rest to my soul, and I would submit to the Government of Jesus Christ and be as willing to have him my Ruler as my Redeemer,
OH! I would walk in it, that I might find rest to my soul, and I would submit to the Government of jesus christ and be as willing to have him my Ruler as my Redeemer,
if thou lovest God, and hast chosen him for thy portion, and art thus called, and returnest an eccho to the voice of Christ, and submits to his Government;
if thou Lovest God, and hast chosen him for thy portion, and art thus called, and returnest an echo to the voice of christ, and submits to his Government;
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Thirdly, With what limitations must this be understood, that God in his severest providences intends his peoples good? There are but these two limitations I will give you,
Thirdly, With what limitations must this be understood, that God in his Severest providences intends his peoples good? There Are but these two limitations I will give you,
and give him leave to do it in his own time, saies the Apostle, Jam. 5.11. You have seen the end the Lord made with Job. And Psal. 37.37. Mark the perfect man and behold the upright, for the end of that man is peace. And Deut. 8.16. He humbled thee, and proved thee, to do thee good at thy latter end.
and give him leave to do it in his own time, Says the Apostle, Jam. 5.11. You have seen the end the Lord made with Job. And Psalm 37.37. Mark the perfect man and behold the upright, for the end of that man is peace. And Deuteronomy 8.16. He humbled thee, and proved thee, to do thee good At thy latter end.
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First, Learn to admire the infinite wisdome of God; that same various, curious wisdome of God the Apostles speak of, Ephe. 3.10. that can bring light out of darkness; peace out of trouble; good out of evil; grace out of sin; hope out of fear; and heaven out of hell.
First, Learn to admire the infinite Wisdom of God; that same various, curious Wisdom of God the Apostles speak of, Ephes 3.10. that can bring Light out of darkness; peace out of trouble; good out of evil; grace out of since; hope out of Fear; and heaven out of hell.
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and out of the strong God can bring forth sweetness, out of afflictions, and the most bitter passages of providence, God can certainly bring some good to his poor Children;
and out of the strong God can bring forth sweetness, out of afflictions, and the most bitter passages of providence, God can Certainly bring Some good to his poor Children;
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as for example, all providences though they seem never so smiling, and successull, do yet tend to the hurt of ungodly men, The prosperitie of fools shall destroy them, Pro. 1.32. so likwise their riches shall be their ruin, their flourishing shall be their perishing;
as for Exampl, all providences though they seem never so smiling, and successull, do yet tend to the hurt of ungodly men, The Prosperity of Fools shall destroy them, Pro 1.32. so likewise their riches shall be their ruin, their flourishing shall be their perishing;
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for his power and authoritie was his ruine? Had it not been better for Haman to have been the foot-stool, rather than such a great favorite in Ahasuerus his Court,
for his power and Authority was his ruin? Had it not been better for Haman to have been the footstool, rather than such a great favourite in Ahasuerus his Court,
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King Ahas in the time of his distresse did trespass yet more against the Lord. And all examples, whether of the godly or wicked shall be for their hurt;
King Ahas in the time of his distress did trespass yet more against the Lord. And all Examples, whither of the godly or wicked shall be for their hurt;
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death it self shall be for their hurt, death shall be as a trap-door, to let them down to the bottomless pit of hell, whence they shall never, never return.
death it self shall be for their hurt, death shall be as a trap-door, to let them down to the bottomless pit of hell, whence they shall never, never return.
If God can make the severest of his providences to work for our good, then we have no cause to be much troubled at crosses and afflictions, at tryalls and temptations;
If God can make the Severest of his providences to work for our good, then we have no cause to be much troubled At Crosses and afflictions, At trials and temptations;
when he finds every condition drawing him nearer to God, for then it is a manifest sign you are in the number of those that are called, according to his purpose,
when he finds every condition drawing him nearer to God, for then it is a manifest Signen you Are in the number of those that Are called, according to his purpose,
this very Doctrine may be a heart-ravishing cordiall, which were it but rightly relished and digested by you, might make your very hearts dance within you for joy.
this very Doctrine may be a heart-ravishing cordial, which were it but rightly relished and digested by you, might make your very hearts dance within you for joy.
and not that honour that comes from man. It was that which our Saviour laid to the charge of the Pharisees, John 5.44. saies he, How can ye believe which receive honour one of another, and seek not the honour that cometh from God onely.
and not that honour that comes from man. It was that which our Saviour laid to the charge of the Pharisees, John 5.44. Says he, How can you believe which receive honour one of Another, and seek not the honour that comes from God only.
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I want bread for my family, &c. How can this ever tend for good? yes, it may be God by the poverty of thy estate would make thee poor in spirit, would make thee humble and base in thine own eyes, it may be God foresees that if thou shouldest be rich thou wouledst be proud,
I want bred for my family, etc. How can this ever tend for good? yes, it may be God by the poverty of thy estate would make thee poor in Spirit, would make thee humble and base in thine own eyes, it may be God foresees that if thou Shouldst be rich thou wouledst be proud,
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and have other men greater estates than thou? it may be they have greater snares than thou, are they in higher places than thou? then they are in greater danger of falling than thou;
and have other men greater estates than thou? it may be they have greater snares than thou, Are they in higher places than thou? then they Are in greater danger of falling than thou;
how can this tend to my good? yes, God by this will put thee in mind of thy mortality, that thou hast a poor tottering Tabernacle, that ere long will drop into dust,
how can this tend to my good? yes, God by this will put thee in mind of thy mortality, that thou hast a poor tottering Tabernacle, that ere long will drop into dust,
and this makest thee weary of the world, so that thou longest to be with Jesus Christ, where thou shalt be freed from all these pains, and sorrows, and sufferings;
and this Makest thee weary of the world, so that thou longest to be with jesus christ, where thou shalt be freed from all these pains, and sorrows, and sufferings;
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I but I am tempted and buffeted with Sathan, and am disquieted in mind, can this be for my good? yes, the great God of Heaven and earth can order all these temptations for thy good, as David saies, Psal. 118.13. Thou hast thrust sore at me, (speaking of Saul ) that I might fall, but the Lord helped me;
I but I am tempted and buffeted with Sathan, and am disquieted in mind, can this be for my good? yes, the great God of Heaven and earth can order all these temptations for thy good, as David Says, Psalm 118.13. Thou hast thrust soar At me, (speaking of Saul) that I might fallen, but the Lord helped me;
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'Tis an excellent saying of Saint Austin; God (saies he) is so good, that he would never suffer evil to be in the world, were he not so wise that he could order all evil for the good of his own people.
It's an excellent saying of Saint Austin; God (Says he) is so good, that he would never suffer evil to be in the world, were he not so wise that he could order all evil for the good of his own people.
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for I cannot press them, the time being gone. 1. Believe this truth. 2. Apply this truth. 3. Act according to this truth. 4. Draw out the sweetness of this truth.
for I cannot press them, the time being gone. 1. Believe this truth. 2. Apply this truth. 3. Act according to this truth. 4. Draw out the sweetness of this truth.
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You read of the work of faith with power. 2 Thes. 1.11. there are many it may be that believe this truth with a notional faith, I but few that believe it with a practicall faith;
You read of the work of faith with power. 2 Thebes 1.11. there Are many it may be that believe this truth with a notional faith, I but few that believe it with a practical faith;
for example, there are none of us but believe we are mortall, that we are poor frail creatures, that must die and drop down to the dust, we know not how soon, we believe this doctrine, with a notionall faith, I but how few believe it with a practical faith,
for Exampl, there Are none of us but believe we Are Mortal, that we Are poor frail creatures, that must die and drop down to the dust, we know not how soon, we believe this Doctrine, with a notional faith, I but how few believe it with a practical faith,
so it may be you believe this Doctrine, but do you believe it practically, so as to make use of it, that you are able to say, certainly this providence, this affliction,
so it may be you believe this Doctrine, but do you believe it practically, so as to make use of it, that you Are able to say, Certainly this providence, this affliction,
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and pains, and fears, and streights come upon you, you may say to every one of them, you are welcome, you come with your commission, do the work that God ets you about;
and pains, and fears, and straights come upon you, you may say to every one of them, you Are welcome, you come with your commission, do the work that God ets you about;
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you must not look that the good of affliction should come presently, (as I told you in one of the limitations) No affliction for the present seemeth to be joyous but grievous, nevertheless afterwards it yeeldeth the peaceable fruit of righteousness unto them which are exercised thereby, Heb. 12.11.
you must not look that the good of affliction should come presently, (as I told you in one of the limitations) No affliction for the present seems to be joyous but grievous, nevertheless afterwards it yields the peaceable fruit of righteousness unto them which Are exercised thereby, Hebrew 12.11.
My brethren, count it all joy, when you fall into divers temptations, Jam. 1.2. What to rejoyce in temptations may some say? if the Apostle had said, my brethren, count it all sorrow when you fall into divers temptations, he had said something;
My brothers, count it all joy, when you fallen into diverse temptations, Jam. 1.2. What to rejoice in temptations may Some say? if the Apostle had said, my brothers, count it all sorrow when you fallen into diverse temptations, he had said something;
the Lord write every one of these things in our hearts, that we may be able to speak by experience that every one of these providences shall be for our good.
the Lord write every one of these things in our hearts, that we may be able to speak by experience that every one of these providences shall be for our good.
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