Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	saul_n	12,106	5	9.9774	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29531	Tears for Jerusalem, or, The compassionate lamentation of a tender hearted saviour over a rebellious and obdurate people a subject entered upon on the late day of solemn humiliation, December 6, 1655, afterwards prosecuted, and now published as useful at all times, but very seasonable for the present / by John Brinsley.	Brinsley, John, 1600-1665.	1656 (1656)	Wing B4731A; ESTC R210555	79,536	150

been should do this this is a thing which God cannot but take more heynously at our hands then at others So the Lord maketh his complaint concerning Israel Isaiah 1.2 3. I have nourished and brought up children and they have rebelled against me The oxe knoweth his owner c. But Israel doth not know my people doth not consider And may not he take up the like complaint against England God hath nourished and tendred us as children yet we have rebelled against him England hath not known England hath not considered Now this he cannot but take worse at our hands then at the hands of any other nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou O England that thou shouldest do this that thou shouldest make such a return to thy God for all his mercies and favours This is an heinous aggravation of Englands sin And aggravating the sinne Threatning a proportionable judgment what can we expect but that it should also aggravate thy Judgment So it did Jerusalems here Her sin being uppon this account greater then the sin of any other place so was her Judgment as the verses following set it forth No one place that the hand of God fell so heavy upon as it did upon Jerusalem And have not we of this nation just cause to fear the like that in as much as our sins have exceeded the sins of other nations our judgments should exceed also And what is said of the Nation in general Application to the Town of Yarmouth in special let it be applied to this place in special Upon which it cannot be denied but God hath bestowed many singular mercies both Spiritual and Temporal Among other preserving us in the midst of this late fiery furnace which hath burnt so hot in most parts of the nation to this day continuing our peace and liberty not suffering the sword though shakē over us to break in upō us in an hostile way as it hath don upon māy other Cities Townes Now shal we stil persist and go on in our sinful provocations in sleighting of Ordinances profaning Sabbaths abusing creatures c. what can we expect but that as our sinnes upon this account shall be greater then the sins of other places who have not enjoyed the like mercies so should our judgments be Vse 2 For the preventing of which suffer a word of Exhortation Exhortation To indeavour an answerable return to mercies All of us be we excited to indeavour an answerable return to the mercies and favours bestowed upon us Publick mercies Private mercies Spiritual Temporal Take notice of all and study to answer all Looking upon these differencing and distinguishing mercies as so many obligations and Engagements upon us binding us to duty above others let it be our care to walk answerably In as much as God hath been pleased to exalt and prefer us above and before others let it be our endeavour to go before others in all grateful and exemplarie obedience That so these blessings which through the mercy and goodnesse of our God we have and do yet in so great a measure injoy may not be what otherwise they will as so many testimonies against us affording matter of a just Exprobration Which is a sad thing when God cometh to upbraid a people with his favours Mark it That is Jerusalems case the Text to whom our Saviour here speaketh as both Calvin and Beza taking it from Budaeus conceive of it not onely by way of Commiseration A sad thing for God to upbraid a people with his favours but also of Exprobration As pitying so upbraiding them Pitying them in regard of the Calamitie which he saw coming upon them but withall upbraiding them with the mercies and favours which God had bestowed upon them above others to which they had made a most unworthy return Even thou Thou whom I have done thus and thus for thou for whom I have done more then for any other place upon earth O it is a sad thing when God shall come thus to upbraid a people with his favours A thing which he is not ready and forward to do So much we may learn from St. James A thing which he is not ready to do Jam. 1.5 If any man lack wisedome let him ask it of God who giveth liberally and upbraideth not viz. those who receiving his blessings thankfully indeavour to make a right use of them But as for those who being ungrateful for them shall not walk in measure worthy of them them he will upbraid So he often doth ungrateful Israel as elsevvhere so Isaiah 5.1 2. vvhere comparing Israel to a vineyard Yet being provoked by ingratitude he will do it he reckons up what offices he had done to it in fencing and planting and mannuring of it c. accommodating it with all necessaries and conveniencies And this he doth by way of exprobration upbraiding them with those favours for which they had made so ill a requital And the like again Jer. 2.5 Thus saith the Lord what iniquity have your fathers found in me c. Neither said they where is the Lord that brought us up out of the land of Egypt that led us through the wilderness And so he goeth on reckoning up the many favours he had done for that Nation which he doth in an upbraiding way inasmuch as they had shewed themselves so ingrateful and forgetful as they had done And the like doth our Saviour to those Cities in the Text forenamed Mat. 11.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He began to upbraid them Be thankful for and walk worthy of publick mercies O take we heed that we do not give God just cause to do the like by us And therefore what special mercies and favours God is pleased to bestow upon us take notice of them be thankful for them endeavour to walk worthy of them This do we for publick And this do we for private mercies Private mercies Is it so that God is pleased to bless any of us above other of our brethren in any kinde Be it in our Bodies with health and strength In our Estates with larger portions of this worlds goods advancing us above the common ranke In our mindes inriching us with inward gifts and indowments of wit wisdome knowledg c. O take we heed that these be not a matter of exprobration to us that by our abusing of them not improving them not walking worthy of them we do not give God just cause to upbraid us with them Considering that in this case every of these mercies will be as so many several aggravations of our ingratitude This is that which the Lord by his Prophet Nathan tels King David 2 Sam. 12.7 8. Where reckoning up the many favours he had done and was ready to do for him how he had delivered him out of the hand of Saul how be had set him upon the Throne of Israel giving him his Masters House and Wives and the House of Israel and of Judah

temporal and eternal Q. 2. But what were the things which belonged unto this their peace What were the things which belonged to their peace viz. Christ and his Gospel A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why in one word Christ himself and the doctrine of salvation by and through him Christ and his Gospel These were the things which conduced to their peace to the making of them a happy people and that both here and hereafter Other things there were which in a Political and civil way might have tended to the outward peace the temporal prosperity of that place But none like this none like Christ who is the Prince of peace Isai 9.6 And our peace Ephes 2.14 In him is the salvation of a people bound up This it is which maketh a people truly happy The knowledge of Jesus Christ And this knowledge the inhabitants of Jerusalem were destitute of They neither did nor would know this their Peace-maker Moses they knew he being read in their Synagogues every Sabbath day Act. 15.21 But Christ they knew not Q. 3. But what did not they know him had they not heard of him How they are said not to know these things viz. in not owning of Christ Nay had they not both heard and seen him heard his Doctrine seen his Miracles A. True but they did not receive him He came unto his own and his own recived him not Joh. 1.11 He came unto his own to Israel his own peculiar people to the land of Canaan his own Countrey he being of the seed of Abraham to Jerusalem his own City he being the Son of David but they received him not they would not own him they would not acknowledge him to be their Messias they would neither believe on him nor submit unto him This it is truly to know God and Jesus Christ To know God and Christ what to know them in an affectionate way Not barely to know and believe that there is a God and a Christ no nor yet to know that Jesus is that Christ This knowledge the Devils had and have I know thee who thou art even that holy one of God saith that unclean spirit to our Saviour Mark 1.24 But to know them affectionately with a knowledge of approbation So the word knowing in Scripture is frequently used In this sense Saint Paul saith of himself Rom. 7.15 that the things which he did he knew not So the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not meaning as our Translation giveth the sense of it that he did not allow or approve of them In this sense God is said to know or not to knovv men If any man love God the same is known of him 1 Cor. 8.3 that is approved of him Verily I say unto you I know you not saith the Bridgroome to the foolish virgins refusing to own them Mat. 25.12 And in this sense man is said to know God and Jesus Christ This is life eternal to know thee the onely true God and him whom thou hast sent Jesus Christ Joh. 17.3 O righteous Father the world hath not known thee vers 25. Novv in this sense the inhabitants of Jerusalem did not know Jesus Christ A general knowledge they had concerning the Messia that he should come And many of them might know Jesus but they did not know him to be the Messia they did not acknowledge him to be the Christ Christ acknowledged by a small party Q. No it may be said did not they acknowledge him What meant then that Acclamation of the people who at this time brought him into Jerusalem in triumph as Saint Matthew more fully reports the story Mat. 21.8 where he tels us how a very great multitude spread their garments in the way c. And they cryed Saying Hosanna to the Son of David Blessed is he that cometh in the name of the Lord Hosanna in the highest Now did not they own and acknowledge him How is it then that he here exprobrates them with their disowning sleighting of him By whom it was A. To this it is answered True Christ was thus acknowledged by some and many at this time But by whom was it Probably by some of the neighbouring villages not by the inhabitants of Jerusalem So much seems to be intimated in the tenth verse where it is said when he came into Jerusalem all the City was moved saying who is this To whom the multitude which came along with him return answer This is Jesus the Prophet c. But again However some there were in Jerusalem that did so acknowledge him so did the Children in the Temple which sung the same song A party inconsiderable bo●h for quality and number Hosanna to the Son of David vers 15. yet who or what were they No considerable party whether for quality or number For quality they were such as were of no account being of the vulgar and meaner sort Not any of eminent place whether in Church or State that appeared any more for him Have any of the Rulers or of the Pharisees believed on him say the chief Priests to their Officers Joh. 7.48 At that time when those Queristers sung that Antheme in the Temple it is said that the chief Priests and Scribes were sore dipleased Matth. 21.15 And it was no otherwise with the body of the people who were generally led as for the most part they are by the example of their Rulers They did not receive him and his Doctrine And this it is which here he so passionately bewailes in them that they had not done it and so affectionately wisheth that they had done it O if thou c. Obser Not to receive Christ and his Gospel a most deplorable thing Lo then How deplorable a thing it is for a people not to receive Christ and his Gospel being offered and tendered unto them This is the observation I am now to prosecute For a people not to receive Christ and his Gospel not to give entertainment to the messengers of peace not to imbrace the offers of grace and mercy being held forth unto them in the preaching of the Gospel this is a most sad and deplorable thing This is the thing which our Saviour here so passionately laments and bewails And the same we find him doing again elsewhere Mat. 23.37 where he breaketh forth into the like pathetical exclamation O Jerusalem Jerusalem how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not O Jerusalem Jerusalem the word is doubled to intimate the strong affection of the speaker How often would I have gathered thy children meaning the people of the Jews whose mother City was Jerusalem This he had attempted by sending his messengers his servants unto them then coming himself to admonish them warn them exhort them so striving to bring them to faith and repentance that so they might have been sheltred from the wrath of God and secured from those

who knoweth what his thoughts may yet be towards this sinful and most unworthy Nation Onely turn we unto him with all our hearts and soules And then as the Prophet Joel goeth on Joel 2.14 Who knoweth if he will return and leave a blessing behind him And thus have I done with the first branch of the Application Application in particular as is directed to the Nation in general Come we in the next place to bring it nearer home applying it to every of our selves in particular And this I shall do in the first place by way of Terrour to some Is it so Vse 1. Terrour to obstinate and obdurate sinners that daies of grace have their dates what terrour may this strike into the hearts of all obstinate and obdurate sinners of which kind I wish there were none before me this day Despisers of Grace such as have had their Day their day of grace and mercy wherein God hath shewen unto them the things belonging to their peace but they have not known them they would not know them they have done what the Jewes did stopped their eares closed their eies hardned their hearts refusing to hearken to the counsel which Wisedome gave them to hearken to Jesus Christ speaking to them in and by his Ministers not regarding the counsel which the word held forth to them sleighting those offers of grace and mercie tendred to them in the Gospell upon their receiving of Christ but still going on in their wonted Rebellions Now to all such be it spoken how do you know but that the date of your day may be out the time of grace and mercy may be past and the dreadful doom passed upon you in heaven which our Saviour here denounceth against Jerusalem upon earth that Now the things belonging to your peace are hid from your eyes so as you shall never see what you have refused to see Certainly so it hath been with some others And why not so with you for ought that you or others know How ever a just and righteous thing it is with God God that it should be so that seeing you have closed your eyes and would not see that he should seal them so as you should not see And if so how deplorable how miserable is your condition So we loook upon a poor blind man whose bodily eyes are put out past hope of ever recovering his sight again What is it then to have the eye of the soul blinded So as it shall never see never se what belongeth to its peace hapines but is shut up under an everlasting darkness Miserable and deplorable is the condition of every such a soul in as much as it is now desperate helplesse hopelesse So is it with a person upon whom this doom is once passed Now he may call and cry for mercy with Esau seeking blessing with tears but all in vain Neither his own nor yet the prayers of any other shall be available on his behalf Though Noah Job and Daniel the chiefest favourites of heaven should undertake to intercede for such a one yet shall they not be able to procure a revocation and reversement of that sentence which is past upon him Such was Sauls case upon whom Samuel denounceth that irrevocable sentence from the Lord 1 Sam. 15.26 Thou hast rejected the word of the Lord and the Lord hath rejected thee A sentence not to be reversed So he tels him v. 29 Also the strength of Israel will not lye nor repent for he is not as man that he should repent No though Saul himself sought God by confessing and bewailing of his sinne as he doth v. 24. begging pardon for it desiring Samuel to go along with him that he might worship God as it followeth v 25. which accordingly he did v. 31 Yet would not all this avail No nor yet though Samuel was an intercessour for him praying and mourning for him as we find him v. last So irreversible was that sentence which the Lord had passed upon Saul that what ever he did or Samuel could do all could not change the purpose of God concerning him Rejected he was for his Rebellion and rejected he should be O fear and tremble you obstinate and rebellious sinners who stand guilty of the same sin that is charged upon him of rejecting the word of the Lord not hearkning to his voice not yeilding obedience to his Commands but doing what is good in your own eies fear ye and tremble I say least the Lord should have passed or should passe the like sentence upon you which if once done I and others may do for you what Samuel there did for Saul mourn for you but cannot help you Obj. But what is Gods decree so absolute Whether Gods decrees be so absolute as not to be reversed and peremptory concerning any particular person here upon earth that what ever mean shall be used by themselves or others for them shall not be able to reverse it It was not so with that barren Figtree in the Gospel upon which the owner had passed his doom that it should be cut down giving order to the dresser of his vineyard that he should execute what he had decreed Cut it down why cumbreth it the ground Yet notwithstanding at that his servants request it was reprived and spared one year longer Luk. 13.7 8 9. A. True thus God is pleased to deal sometimes with some to exercise great long sufferance and forbearance towards them Gods dealing not a like with all Yea sometimes reverting the sentence which is past upon them Thence it is that he is said sometimes to Repent Sometimes he is said to Repent of what he hath done or intended to do So he did concerning the Ninevites which Jonah supecting taketh up as his excuse for his not going to the City according to Gods direction to denounce that sentence against them but rather fleeing to Tarshish Jon. 4.2 Therefore saith he I fled before unto Tarshish for I knew that thou art a gracious God slow to anger and of great kindnesse and repentest thee of the evill the evil intended and threatned which accordingly he did reversing that sentence which was passed upon them And the like he did to Israel at Moses's intercession the Lord repented of the evil which he thought to do unto his people Exod 32.14 But it will not hence follow But not alwaies that because God dealeth thus with some therefore he will do so to all However that Figtree was spared for a year yet the other Fig-tree which we read of was not spared an hour So the Storie tels you Matth. 21.19 Jesus passing by the way and espying a figtree on which he found no fruit however as St. Mark notes it Mark 11.13 the time of Figs was not yet yet he presently blasteth it passing that doom upon it let no fruit grow on thee hence forward for ever which sentence wag accordingly executed and that forthwith So it followeth And presently

the figtree withered away Thus though God may for time spare some and seem to repent of what he hath threatened concerning them yet as he will not ever do so to any so neither will he doe so to all He that spa●ed Israel at that time yet afterwards sware in his wrath that they should not enter into his rest And he who spared Aaron at Moses request when he was angrie with him to have destroyed him as you have it Deut. 9.20 would not spare Korah and his Companie of whom you reade Numb 16. Upon their Rebellion against Moses and Aaron there was a suddain and dreadful execution done upon them The ground clave a sunder that was under them And the earth opened her mouth and swallowed them up c. So as They went alive into the pit v. 31.32.33 And so for those others who at the same time usurped the Priests Office taking upon them to offer Incense presently There came out a fire from the Lord and consumed them v. 35 As it was also with the Sonnes of Aaron Nadab and Abihu they daring to offer strange fire before the Lord presently there went out a strange fire from the Lord and confounded them Lev. 10.1.2 Thus however God belong suffering towards some yet not so to all And however he doth as it were repent over some yet not over all Cain Esau and Saul could finde no place for such repentance And what knowest thou who takest up this plea but that this may be thy case thy lot whereupon mans repentance God will alwaies repent Obj. why but hath not God ingaged himselfe to doe the like to all that shall repent and turne to him This is that which Ieremie assures the Princes and all the people of Israel Ier. 26.13 Amend your waies and your doings and obey the voice of the Lord your God and the Lord will repent him of the evill which he hath pronounced against you And what he promised them he likewise assureth unto others all others in the like case Cap. 18.7 8 Where the promise is indefinite At what instant I shal speak concerning a Nation and concerning a Kingdome to pluck up and to pull down and destroy it If that Nation against whome I have pronounced turn from their evill I will repent of the evill which I thought to do unto them If they repent of the evill of sin he will repent of the evil of punishment And if it be thus with a Nation why not with particular persons Repentance not in mans power A To this I answere as before True it is so vpon mans repentance God will also repent But how knowst thou as before I sayd whether ever God will give thee that grace or space to repent How knowest thou but that in his just judgment he either already hath or suddainly may give thee up to that impenitent heart that shall not that cannot repent Not repent truely and sincerely Possibly in an hypocriticall or Legall way thou maist So did Cain so did Esau so did Saul so did Iudas being sensible of what they had brought upon themselves they bewailed their condition yet were far from true repentance Theire countenance was changed as it is said of Cain Gen. 4.5 his countenance fell but not their hearts And so may it be with thee True Repentance Repentance unto life and salvation is Gods gift which he bestoweth freely upon whome he will and when he will And being so he may justly deny it which hold it from those who have sleighted and dispised his grace when it was offered and held forth to them To all such this doctrine upon this account speakes abundance of terrour Vse 2 Take heed of receiving the grace of God in vaine by hardning the heart against it Which let it serve in the next place as a Needle to draw in a thread after it making way for and now letting in a word of Advise and Counsell and that to all that are here this day before the Lord. Take you heede that you doe not receive the grace of god in vaine This is Paules Obtestation to his Corinthians 2. Cor. 6.1 Wee then as workers together with God beseech you also that you receive not the grace of God in vaine And let it now be mine to you all and every of you who heare me this day I as a poore Minister of Christ working together with him as his unworthy Instrument exhort and beseech you that you receive not the grace of God in vain this Gospel grace the offer of grace mercy held forth ūto you in the Ministerie of the word see that you do not receive it in vaine by onely giving it the hearing and so letting it dye and perish in the eare not having any such affect in and upon you as is intended by it viz. to bring you home unto God and Jesus Christ to receive and embrace him as your Saviour and Lord to beleive on him to submit unto him This is the end of all our preaching thus to some this good seede as the doctrine of truth is called Math. 13.24 the seede of the word for the begetting of faith and obedience in the hearts of those that hear us Now see you to it that this seede doe not fall like that in the Parable which fell by the high way side Math. 13.4 where the ground being hardned by the feete of the Passengers the seede cannot enter but lyeth above ground and so is sowen in vaine being spilt and lost Take heede that the word be not so spilt upon any of you that your hearts be not hardened against it that you should not receive it into them This is that which the Apostle presseth upon his Hebrewes Heb. 3.7.8 wherefore as the Holy-ghost saith To day if ye will heare his voice harden not your hearts And let me press the same upon you To day if you will heare the voice of the Sonne of man the voice of Jesus Christ so heare it as that you may live doe not harden your hearts doe not oppose doe not resist the call of God by shutting the word out of your hearts This did the Israelites in the wildernesse When God spake unto them by his servant Moses they hardened their hearts not regarding what was sayd to them But what was the issue Hereby they exceedingly provoked God against them This was a day of Provocation as the Apostle there calleth it Harden not your hearts as in the Provocation c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●ch was that day of Temptation in the wilderness the time wherein the Israelites tempted their God by not hearkning to his voice it was a day of Exacerbation and Exasperation So it was not onely to Moses betwixt whome and the people there was a sharpe contention as we find it Exod. 17.2 But also unto God who by that their not harkning to his voice was exceedingly greived as it there followeth Heb. 3.10 yea so provoked and exasperated that he sware