Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	repentance_n	zeal_n	zealous_a	79	3	10.2522	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20529	Foure godlie and fruitful sermons two preached at Draiton in Oxford-shire, at a fast, enioyned by authoritie, by occasion of the pestilence then dangerously dispearsed. Likewise two other sermons on the twelfth Psalme. VVhereunto is annexed a briefe tract of zeale. / By I. Dod. R. Cleauer.	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625.; Winston, John, fl. 1614-1634.; Greenham, Richard.	1611 (1611)	STC 6938; ESTC S114261	70,793	120

the preuenting of the like sinnes in others and the stopping of the mouthes of wicked blasphemers who would be readie heereupon to speake euill of the holy name of God and of the professours and profession of Christianitie Thus cold and carelesse were they till the Apostle had sharply reprooued them but after that they had well disgested his speeches and thorowly considered of all matters they fell to lament for their owne corruptions and for the transgressions of others and were zealous against all wickednesse and for all manner of goodnesse in themselues and others This was the effect of holy griefe in them and this will be found in all that attaine to that repentance which is vnto life in which regard when the Lord would worke a cure vpon the luke-warme Laodicians he biddeth them be zealous and amend That was their sinne that they were key-cold and euen frozen in the dregges of securitie exercising themselues in sundrie good duties for that must needes be because they were a Church but neuer regarding with what loue vnto God or men they performed the same therefore the Lord vrging them to reformation willeth them to be zealous and amend implying that these two euer goe hand in hand to wit sound repentance and godly zeale yet so that as euery one is of greater growth in the body of Christ so this grace is of greater strength in him as is euident in Dauid who speaketh thus of himselfe and that by the inspiration of Gods holy spirit and therefore cannot but speake truely My zeale hath euen consumed me because mine enemies haue forgotten thy word Weaker Christians haue some good motions of griefe for mens offances but the Prophet was exceedingly wrought vpon by his zeale so that it did euen spend him and consume him in regard of the fearefull breach of Gods commandements which he obserued in his very enemies And the like we find in another place The zeale of thine house hath eaten me and the rebukes of them that rebuked thee are fallen vpon me Thus was the holy man of God touched yea tormented with the things whereby Gods glory was impaired as if he had beene laden himselfe with reproaches and disgraces But most admirable was the zeale of Moses and Paul who for that feruent desire that they had of aduancing Gods glory could haue beene content to haue had their names put out of the booke of life and to be separated from the Lord so that his great name might be magnified in sparing and sauing their brethren the Israelites Now because our hearts may easily deceiue vs in this matter of zeale either by perswading vs that we haue it when we are farre from it or that we altogether want it when in some good measure we haue attained vnto it therefore will it not be amisse to set downe some rules whereby we may trie whether our zeale be currant or counterfeit First therefore touching the matter about which this holy zeale is to be exercised it must be good according to the saying of the Apostle It is good alwaies to be zealous in a good matter and it was before shewed that Gods people must be zealous of good workes otherwise if the matter be euill the more earnest any is the more sinfull neither is such earnestnesse worthy the name of zeale being nothing else but a diuellish and fleshly heate or rather a kinde of frenzie and madnesse Such was the zeale of Idolaters that would mangle and cut themselues and that would offer their children in the fire in honour vnto their gods Such was the zeale of the Scribes and Pharises who would compasse sea and land to make one a Proselite that is one of their owne sect With this violent and mad zeale was Paul carried before his conuersion as he himselfe confesseth in plaine tearmes Acts. 26. 11. and Phil. 3. 6. when he was enraged against Christians and spared no paines nor cost to make them denie and blaspheme the name of Christ. Heere then is to be condemned the zeale of ignorant Papists and Brownists and such like who are very hotte indeed for he must needes runne whom the diuell driues but in euill causes as might easily be prooued and may hence if by no other arguments be probably concluded in that they vse the diuels owne weapons to wit lying standering railing cursed speaking and the like in the pursute of the same But much more damnable and vile is their zeale to be esteemed who against their knowledge and consciences doe violently and maliciously oppose themselues against the Gospell and the professors thereof and stand for falshood and wickednesse and the practisers thereof as did those wretched Pharises that set themselues against our Sauiour and committed the sin against the holy Ghost A second rule is that as the matter in which we are zealous must be good in it selfe so it must be knowne vnto vs to be of that qualitie True zeale must begin where the word begins and ende where it ends for otherwise it cannot bee of faith which is euer grounded on the word and whatsoeuer is not of faith is sinne We must not therefore content our selues with an honest meaning and hope that wee haue a good zeale towards God when we haue no warrant for our hope but must so acquaint our selues with the Scriptures of God that our zeale may be according to knowledge Which rule discouereth the corruptnes of their zeale whether close hypocrites or weake Christians who are led on meerely by the examples of good men whome they affect much to like of and earnestly to stand fot such things as they perceiue them in their practise to obserue and to make conscience of and if there be but a word spoken against any of the things that they haue taken a liking of they are maruellously stirred with indignation thereat and grow passionate and vehement against the parties though they haue neuer so good a meaning in that which they speake Yet let them bee vrged to prooue out of the word the necessitie of those duties which they so earnestly presse they can say little or nothing to the purpose for them and so grow manie times either to dislike and forsake all if they bee hypocrites or at least to bee discouraged and to bee at a stand if they be weaklings in Christ Iesus And whence proceed these inconueniences but from this that they are zealous for things that in themselues and vnto others are good and holie but not thoroughly discerned of them to bee of that nature the consideration whereof should make vs to sit sure in matters of godlinesse not building vpon the example of good men but vpon the truth of the good word of God and then our foundation shall neuer faile vs. A third propertie of true zeale is that it beginneth in our selues and after proceedeth vnto others for neuer can that man be truely zealous to others which neuer knew to

and meekely with others whose corruptions either for greatnes or multitude we cannot so thorowly see as wee may our owne Secondly as we must deale most sharpely against our selues so must we be ready to giue more outward libertie vnto others then to our selues And for this we haue the example of Abraham who was so strict to himselfe that he would not take of the King of Sodome so much as a threed or latchet and yet he would not denie Aner Escol and Mamre their liberty So Iob as he would not permit to himselfe so neither would he deny to his children their liberty of feasting But especially the example of Paul is notable for the confirmation of this point for seeing that in some places he could not so conueniently liue of other mens charges as at Corinth and Thessalonica he would labour with his owne hands rather then be chargeable to any of them yet he would not that all men should be tied by his example to doe the like and therefore he laboureth much in his Epistles about this that Ministers ought to be prouided for so strict was he to himselfe such liberty left he vnto others Whence we may easily perceiue that it is rather a Pharisaicall pride then any Christian zeale to be too tetricall and rough in vrging men so farre that whosoeuer in euery point is not so strict and precise as our selues we cast them off as dogges and prophane persons and such as are vnworthy of any account or countenance The next propertie of true zeale is not to be blinded with naturall affection but to discerne and condemne sinne euen in those that are neerest and dearest vnto vs. That was it that made Christ so sharply to rebuke Peter and Paul to deale so roundly with the Galathians and Corinthians Many offend against this rule who will neuer reprooue sinne in their friends till God reuenge it from heauen wherein they are farre from true friendship for whereas they might by admonishing them of their faults in time preuent the iudgements of God they do through a false loue pull the wrath of God vpon them whom they loue most dearely Hee loueth most naturally that hath learned to loue spiritually and hee loueth most sincerely that cannot abide sinne in the partie beloued without some wholesome admonition But doe not manie now adayes seeme zealoussie to mislike sinne in strangers who can winke at the same fault in their kindred in their wiues in their children in their parents as if the diuersitie of persons could change the nature of the sinne This blind zeale God hath punished and doth punish his children Isaac did carnally loue his sonne Esau for meat for a peece of venison Dauid was too much affected to Absalon and to Adoniah for their comely personage so as his zeale was hindered in discerning sinne aright in them Now Iacob was not so deare to Isaac and Salomon was more hardly set to schoole and made to take paines but behold God louing Iacob and refusing Esau howsoeuer Isaac loued Esau better then Iacob made Esau more troublesome and Iacob more comfortable vnto him Absalon and Adoniah brought vp like Cocknies became corasiues to Dauids heart Salomon more restrained and better instructed was his ioy his crowne his successor in his kingdome This disease is so hereditary to many parents louing their children in the flesh rather then in the spirit that the holy Ghost is faine to cal vpon them more vehemently to teach to instruct and to correct as knowing how easily nature would coole zeale in this kinde of dutie Indeed many will set by their wiues children and kinsfolkes if they be thriftie like to become good husbands wittie and politicke or if they be such as for their gifts can bring some reuenue to their stocke or afford some profit vnto them how deepe sinners soeuer they be against God that maketh no matter it little grieueth them whereby they bewray their great corruption that they are neither zealous in truth of Gods glory nor louers aright of their children because they can be sharpe enough in reprehension if they faile but a little in thriftinesse and yet are too too cold in admonition if they faile neuer so much in godlinesse Well let these fleshly zealous men lay to their heart the blinde affection of Heli who being the deare childe of God was seuerely punished of the Lord for that he was not zealously affected to punish the grosse and foule offences of his children but blessed are they that can forget their owne cause and euen with ieopardie of nature can defend the quarrel of God labouring hencefoorth to know no man after the flesh nor suffering any outward league so to bleare and dazle their eyes as that they should not espie sinne in their dearest friends to reforme it or that they should not discerne vertue in the greatest aliens to reuerence it Now whereas many haue great courage to rebuke such as either cannot gainsay them or gainsaying them cannot preuaile against them heere commeth another property of zeale to be spoken of and that is that it feareth not the face of the mightie neither is it dismaied at the lookes of the proud and loftie Such was the courage of Iob who besides that he made the young men ashamed of their liberty afraide of his grauity made euen the Princes also to stay their talke and to lay their hands on their mouthes And yet heere we must beware of their hasty zeale who will not sticke to charge the children of God to be without zeale if presently and abruptly they rush not into an open reprehension of men that are mightie in authoritie as though no regard of time place or persons were to be had which opinion many by weakenesse of iudgement defending find neither fruit in others nor comfort in their owne consciences when they doe admonish in that presumptuous maner for that hunting after feruentnesse without the spirit of meeknesse and casting off all consideration of a godly opportunitie they rather exasperate then humble the parties admonished and they themselues rather depart with confusion and shame for such posting on without warrant of wisedome then with comfort of heart for any duty done Neither am I heere ignorant how great danger of trouble of minde commeth to many in that they being so curious obseruers and waiters of opportunity doe for some ease of the flesh vnder the cloake of this wisedome altogether leaue off that godly dutie Wherefore as we affirme that wisedome and loue mixed together do deeply enter into the most prefract prodigious spirits so we mislike their fearefull delay of duty who hauing a meane occasion offered them from the Lord doe not zealously and earnestly rebuke sinne though in some higher personages Out of this may issue another frutit of holy zeale namely when we are zealous in their behalfe who can neuer recompence vs againe and that in defending

no conscience of the meanes they vse nor of the end they propose in accomplishing of them The like is alleaged by our Sauiour against the Sodomites as against those of the old world viz that they bought and sold and built in couetousnesse pride and vanitie as if they had bene euer to dwell vpon the earth not caring what craft and fraud they vsed nor what snares and grins they laid for men if they might satisfie their couetous and ambitious desires More might be said concerning this point both for proofes and reasons but that it hath bene handled at large elsewhere This serueth First for terror vnto those that satisfie themselues with this that no bodie can charge them with grosse sinnes and therefore they imagine their case to be good and that they need not trouble themselues in regard of their offences But was it not thus with Dauid who could now accuse him of any notorious ill fact surely none in the world and yet he hauing grace in his heart accuseth and condemneth himselfe for that he had done a good action in an ill maner and with an ambitious and vaine glorious minde and for the same is much abased and confounded in himselfe and therefore those are in a miserable estate that neuer disquiet their soules for their hidden corruptions but thinke that all goeth well with them when mens eyes can discerne nothing amisse in them as they on the other side are in happie case that doe often take themselues apart and beseech the Lord to be mercifull vnto them in regard of their failings euen in the most spirituall duties that they performe such iudge themselues and therefore shall not be iudged of the Lord. Secondly this is for instruction that we carefully looke vnto the manner of all our actions and in particular of the exercise of fasting which is now in hand let vs consider wherefore we are come together and what is required of euery one that is present this day to wit that we should put wickednesse out of our hearts and out of our hands and for that purpose come with true humiliatiō on our part that there may be a perfect reconciliation granted vs on Gods part This was practised by the Niniuites who hearing Gods iudgements denounced against them for their sinnes that within fortie daies Niniue should be destroyed except they repented what did they All of them both King and people humbled themselues in fasting bewailing their euill sinfull waies and workes and crying mightily vnto the Lord for pardon and resoluing to turne from the wickednesse that was in their hands that so God might turne away from his fierce wrath Yet they had enioyed but little teaching they had heard onely one Sermon from Ionah who was a man vnknowne vnto them and did not bring such testimonies of Scripture to conuince their consciences as are now alleaged vnto vs c and therefore we should be much ashamed to come short of them in this holy exercise especially seeing we haue not one Ionah but many not a iudgement threatned but executed and the sword of the Lord still drawne against vs and deuouring by hundreds and thousands in many quarters of our land Let vs then search and examine our hearts and grieue and iudge our selues for all our former transgressions and couenant with the Lord to auoid them hereafter crauing strength from him for that purpose that we may be enabled to subdue and keepe vnder all our corruptions and then our hearts being broken with godly sorrow they shall be healed with godly ioy and being truely cast downe before the Lord he will raise vs vp in due season and make it knowne by good effect that he is appeased towards vs. Thirdly here is matter of exceeding great terror vnto those that spend their dayes in the continuall practise of grosse and presumptuous sinnes for if Dauid were so grieued punished for that corruption which no man liuing could touch him for euen for dooing a good thing in an ill manner how then shall they bee able to stand that haue heaped iniquity vpon iniquitie and for manie yeeres together added one foule euill vnto another and not onely done good things in an ill manner but ill things in the worst manner hauing manie crying sinnes still to call for vengeance against them If Dauid were brought to such a strait that he was euen at his wits ende and in exceeding great anguish for doing one thing which in mans reason might seeme very lawfull Oh what horrible terrors shall seaze on their soules who doe continuallie rush vpon a multitude of hainous offences which all the world crieth out against especially when they shall be called to answere not before Gad as Dauid was but before the Maiestie of the great Lord of heaven and earth not for one sinne but for all their sinnes not to endure three dayes punishment in mercie but euerlasting woe and miserie and that in iudgement and heauie displeasure Dauid had great sorrow indeed for the offences which he committed yet no more then hee should haue how then doe they thinke to escape that are not wrought vpon at all with any remorse for their grieuous transgressions but are euen as a lumpe of dead flesh altogether insensible of any stroke of God that is threatned or inflicted vpon themselues or others Verse 10. I haue sinned exceedingly Now followeth the second step vnto sound repentance namely a true full particular and hearty confession of his sinne that so wounded his heart which all that would obtaine remission of their sinnes must be carefull to bring before the Lord as Dauid did But this point hath bene more largely handled elsewhere in M. Dods Serm. Prou. 28. Doct. 2. I beseech thee take away the trespasse of thy seruant c. This is the third worke of repentance viz that he craueth pardon for his fault and that is the next point that with confession of our sinnes we must alwaies ioyne requests vnto God for the pardoning of the same so doth Dauid in this place as also Psal. 51. so doth the Publican Lord be mercifull vnto me a sinner and in a word so doth Daniel Nehemia and the rest of Gods seruants as may be seene in their seuerall confessions And for incouragement vnto the performance of this dutie we haue 1 First the name of God which is to pardon iniquitie transgression and sinne euen all without exception great or small if we repent for them they shall be pardoned if we acknowledge our miserie we shall assuredly finde Gods mercy 2 Secondly we haue the couenant of God that he will wash vs from all our filthinesse by powring the bloud of his sonne vpon our sinfull soules 3 Thirdly we haue the name of Christ to incite and moue vs to become suters for a pardon for he is called Iesus because it is his office to saue his people from their sinnes This Doctrine serueth First for the

when this is said to bee a fauourable stroke we must vnderstand that it is so only vnto Gods children not to the wicked concerning whose departure out of this world it is saide that Hell followeth death If they bee not reconciled vnto God but liue and die in their sinnes their case is fearefull And therefore is it a iust hand of God vpon impenitent sinners that they should bee horriblie afraid of that sicknes No sinne nor Sathan himselfe is so much feared of them as the pestilence nay nor Gods wrath it selfe and therefore they care not what foule sinne they commit whereby they are sure to incurre the Lords displeasure so their bodies may escape this plague of God But suppose they doe escape it if they be as full of impiety and iniustice and impurity as they were wont to be the Lord hath seuen times greater plagues behinde and his reuenging hand will be stretched out against them still Therefore let them labour to make a good vse of this to humble themselues and turne from their euill wayes otherwise assuredly some greater punishment will light on their soules or bodies or both Verse 15. So the Lord sent a pestilence in Israel c. and there died of the people from Dan to Beer-sheba seuenty thousand men Yee heard the cause of this before to wit because Dauid partly through pride and partly through vaine confidence had numbred the people whence this point may be gathered that God maketh his iudgements sutable to our sinnes Dauid was lifted vp because hee had so many strong and valient men therefore doth God lessen the number of them So Ioel 1. 5. it is said Weepe houle ye drinkers of wine for the new wine shal be pulled from your mouth This was a most iust correction that they should be punished with scarcitie of drinke seeing they had before time so wretchedly abused the same In like sort doth the Lord meete with proud men turning their glory into shame as wee may obserue in Tyrus Isa. 23. 8. where the question is made Who hath decreed this against Tyrus that crowneth men whose Merchants are Princes whose Chapmen are the Nobles of the world And the answere is made vers 9. The Lord of Hosts hath decreed this to staine the pride of all glorie and to bring to contempt all them that be glorious in the earth So for couetous men they are many times brought to beggarie according to that of the wise man Hee that maketh hast to be rich shall surely come to pouertie Albeit they vse wonderfull diligence and be exceeding painfull and haue an excellent capacitie and a deepe reach for worldly things seeme to want nothing that may make them prosper yet because God is displeased with them he brings them downe both stripping them of their wealth which they most affected and plaguing them with pouertie which they most detested And a cause heereof is that he giueth men thereby to vnderstand that he taketh knowledge of their waies to the end they should take knowledge of his iudgements when they see them directed so iust against their faults and affections And by this meanes as reprobates are left without excuse the elect are much furthered to repentance when their corrupt wils their vnlawfull desires and sinfull delights are crossed when they behold Gods visible hand and righteous hand when he sheweth them the nature and qualitie of their offences by the manner and proceeding of his corrections that was the true cause why the Lord laid this stroake on Dauid at this time rather than any other viz that he might more speedily and euidently see his fault and more soundly and heartily repent for the same Which maketh for our instruction if wee would haue comfort in any thing that we possesse let vs vse it well neither let our hearts deceine vs whether it be honour or goods or children if we dote vpon them and make Gods of them we are likely to be depriued of them the Lord can take from vs our power the ioy of our honour the pleasure of our eyes and the desire of our hearts euen our sonnes and our daughters When men loue to be commanders God can take their authoritie from them if they stand vpon their honour and reputation he can soone make it wither and vanish if the delights of their eyes doe content them he can quickly remoue those from them finally if they set their affections immoderately vpon their children and lift vp their soules vnto them as the words are in the originall that is make them the desire of their hearts God can suddenly bereaue them of their children or so bring it to passe that they shall haue little comfort in them Would we then haue our houses and our children free from Gods strokes and in particular from the pestilence as that many pretend that they are more carefull for their children then for themselues then let vs neuer commit any sinne to set them vp for that is the next way to depriue vs of them when we carry more affection to them then to the Lord himselfe we endanger our selues and them both The Lords will is that you should in the first place serue him and so doing you shall make your children not Lords but kings not of an earthly but of an heauenly kingdome The next thing heere briefly to be considered is the space in which these seuentie thousand men died namely in three daies Doctrine that When God sets in with his iudgements they shall be farre dispersed in a short time He can cause his plagues to flie fast and make great speed This is prooued in the Psalme where speaking of any decree of God it is said He sendeth forth his commandement vpon earth and his word runneth very swiftly What God determineth to doe he can doe it out of hand when it standeth with his good pleasure So we see how he could cause one Angell to goe thorow the whole land of Aegypt in one night and to slay the first borne in euery house and in this regard Gods curse is compared to a flying booke to note the swiftnesse of it that it commeth as it were with two wings but withall it is likened to a talent of lead that sticketh fast where it fals it maketh speed vnto the place that God appointeth and tarrieth there where once it lighteth Furthermore we see how quickly Gods curse was scattered ouer the whole earth when our first parents had sinned the deformitie came not vpon the creatures by degrees but it ouertooke them presently and out of hand And so at the last day Christ shall come in the twinckling of an eye as to call the godly forthwith vnto glory so to draw the wicked immediately before Gods iudgement seate to receiue present and euerlasting punishment and torment And the reason of this is because God at all times is in all places and of

whomsoeuer True zeale loueth friends as they be Gods friends true zeale hateth aduersaries so farre as they be Gods aduersaries true zeale loueth a good thing in the most professed enemie true zeale hateth sinne in the most assured friend If wee be perswaded that our enemies bee Gods children howsoeuer wee disagree in some particulars yet wee must swallow vp manie priuate iniuries and more reioice in them as they be Gods seruants then be grieued at them as they haue iniuried vs. Indeed true Zeale is most grieued at the sinnes of the godly because so much are their sinnes more grieuous then the sinnes of others by how much they came neerer to the image of God then others The last rule is that wee keepe a tenour of zeale in both estates to wit of prosperitie and aduersitie Wee must especiallie looke to that whereunto wee are most readie that is whether wee be more zealous in prosperitie and fall away in aduersitie or whether we be more feruent in affliction and ouer-whelmed in abundance whether by the one we are not puffed vp with securitie and secret pride and whether by the other we be not too farre abased and discouraged or which is worst of all quite driuen out of the way for many in time of peace are religious who seeing persecution to follow the Gospell begin like those that are compared to stonie ground to step backe and at last vtterly to renounce their former profession Others so long as they may haue credit by embracing the Gospell will seeme to goe farre but when discredit comes they forsake all contrarie to the practise of Dauid who saith The bandes of the wicked haue robbed mee yet haue I not forgotten thy Law And againe Princes did persecute mee without cause but mine heart stood in awe of thy Word And for disgrace hee saith I am small and despised yet doe I not forget thy Word Others on the contrary part so long as God exerciseth them with any crosse are zealous professours who beeing set aloft and comming once vnto promotion begin to grow secure and carelesse of all duties towards God or men as is to be seene in the lsraelites from time to time We see manie in time of their miserie to hee much humbled and whiles they want liuings and preferments we see both Preachers and people in outward appearance very godlie who hauing obtained that which they sought for haue their zeale vtterly choked Doe not many pray for the continuance of the peace of the Gospell that they themselues might continue in peace and prosperitie Doe not manie mourne in the aduersitie of the Gospell because they are grieued for their owne aduersitie Oh great corruption of our hearts Oh bottomles pit of hypocrisie If wee were ashamed that wee are no more grounded on the word and that wee can bee no nore holie and vpright in our hearts surely the Lord will so gouerne vs that he would not suffer either prosperitie to quench our zeale or aduersitie to discourage our hearts This is then our triall herein if when we are in greatest prosperitie we can mourne with them that mourne in the Lorde and when wee are in greatest aduersitie wee can reioyce with them that reioyce in Christ. This is a sure token wee loue not the Gospell nor fauour the word because wee haue a loue to prosperitie neither are zealous to see the word contemned because wee haue an hatred of aduersitie Daniel concerning outward things was an happie man as being neere to the Crowne and yet when hee saw the God of Israels glory to be defaced and his seruants and seruices to be trodden vnder foote hee could content himselfe with nothing so much as with fasting weeping and prayer And Paul on the other side being in bonds for the testimonie of Iesus Christ and concerning his outward man in a miserable case reioyced greatly and was as it were reuiued when he heard that the Gospell flourished and that the faith and loue of the Saints was still continued This zeale should we much labour for that in all estates we might be rightly affected towards God and men FINIS Verse 10. Sound sorrow the first step to repentance Ioel. 2. 13. Note Acts. 2. Psal. 45. Reasons Iob. 11. Rom. 7. Act. 9. Math. 5. 4. 6. Vse 1. Luke 6. Reuel 6. 16. Vse 2. Vse 3. Meanes to get tendernes of heart Iohn 16. 8. Ezeck 36. Ier. 31. Isa. 30. 2. Sam. 12. Doct. 2. God looketh into the manner of our doing Mat. 24. 38. Iude. 12. 1. Tim. 445. Heb. 13. Gen. 6. 2. Luk. 17. 28. See M. Dods Sermon on Isa. 10. Doct. 1. Vse 1. Vse 2. Ionah 3. 8. 9. Vse 3. Doct. 3. Confession of sinne must folowe griefe for sinne Doct. 4. Asking pardon must be ioyned with confession Luk. 18. 13. Daniel 9. 19. Nehem. 9. Exod. 34. Ezeck 36. Mat. ● Vse 1. Vse 2. 1. Ioh. 1. 9. Vse 3. How we may attaine to earnestnesse in asking pardon Doct. 5. The greatest sinners are the veriest fooles Ioshua 7. Reason Vse 1. Psal. 119. 93. Obiect Answer Doct. 6. It is hard to be at downe mans pride Psalm 30. 6. 7. Verse 9. 2. Cor. 12. Micah 7. Lament 3. Dan. 4. 24. Dan. 5. 20. 2. Chron. 11. Iam. 4. 8. Vse Prou. 16. 5. 18. Psal. 119. Pet. 3. Iam. 4. 2. Cor. 12. 10. 7. Fruites of pride Prou. 13. 10. 2. Sam. 12. 13. Psal. 51. 1. Sam. 25. 32. Iob. 31. 13. 1. Tim. 6. 17. Remedies against Pride Luke 18. 13. Rom. 7. 24. Obiect Answer Rom. 1. 14. Math. 25. Gen. 18. 27. Isa. 42. 6. Iob. 42. 6. Eccl. 1. 13. Prou. Isa. 61. 1. Luk. 4. 18. Psal. 37. 11. Isa. 57. 15. Iam. 4. 6. Math. 5. 3. 2. Sam. 12. Psal. 141. 5. Doct. 7. Speedy iudging of our selues procures fauour The time being expired this point was briefly handled Vse 1. se. 2. Verse 14. Lament 9. Verse 15. Verse 16. Verse 17. Doct. 1. Sinne brings men into straits 1. King 22. 31. 32. 2. King 3. Iudges 16. Prou. 22. 5. Pro. 13. 32. 29. 30. Prou. 21. 17. Prou. 6. 26. 1. Tim. 6. 19. Iob. 27. 8. Pro. 1. 26. ●● Rom. 2. Vse 1. Iob. 31. 3. Verse 4. Math. 4. Iohn 8. Vse 2. Prou. 5. 22. Psal. 107. Vse 3. 2. Cor. 4. 8. Doct. 2. The godly finde greatest fauour with God Hos. 11. 1. Pett 6. Isa. 27. 9. Hos. 6. 1. Vse 1. Reasons why the pestilence is a more fauorable stroke then the sword Lamen 5. Reuel 6. 8. Leuit. 26. The time allotted being welneere spēt the points following were but briefly touched Doct. 3. Gods punishments are answerable to mens sinnes Ioel. 1. 5. Isa. 23. Prou. Reason Vse Ezek. 24. 35. Doct. 4. Gods iudgements very swift Psal. 147. 15. Exod. 12. Zach. 5. 2. Gen. 3. 17. 18. 1. Cor. 15. 52. Reason Vse Psal. 1 39. Doct. 5. God is present at the execution of his indgements Gen. 28. 12. Verse 15. Vse Doct. 6. A good man is most seuere against himselfe 2. Tim. 1. 15. Exod. 32. Philip. Reasons 1. Cor 13. Vse 1. Nehem. 5. 14. 15. 16. 17. 18. Verse 1. Doct. 1. Gods childrē neuer helples Micah 7. 2. Verse 7. Psal. 22. 11. Isa. 59. 4. 16. Reasons 1. Sam. 14. 6. 2. Chro. 14. 11 Psal. 62. 11. Math. 6. Hos. 14. Psal. 107. Psal. 141. 4. 5. Vse 1. Psal. 3. 1. 2. 3. Psal. 71. 10. 11. Verse 12. 13. Vse 2. Gen. 31. Psal. 27. Doct. 2. want of good men much to be lamented Micah 7. I. 2. Hos. 4. 3. 1. Kings 19. 11. Verse 4. Verse 1● Psal. 16. 3. Psal. 42. Reasons Psal. 67. 5. Vse 1. Vse 2. Doct. 3. Fained friends worse then open foes Prou. 27. 6. Iudas Matth. 26. 49. Reasons Psal. 55. 12. 13 Vse 1. Vse 2. Ier. 9. 4. 5. Vse 3. Obiect Answere Obiect Answere Verse 3. Doct. 1. The more cunning any is for mischiefe the more fearefull shall his mine be Psal. 52. 4. 5. 1. Sam. 22. 8. 9. c. Ier. 4. 22. Ier. 9. 5. Reasons Gal. 3. 2. Cor. 11. 2. 3. Vers. 13. 14. 15. Iob. 5. 12. Psal. 7. 9. Vse 1. Prou. 24. 8. Prou. 20. 17. Vse 2. Prou. 21. 30. Psal. 33. 10. Doct. 2. The wickeds boasting a forerunner of their ruine Psal. 59 7. 8. Exod. 15. 9. 2. Kings 18. Chap. 19. 28. Reasons Psal. 52. 1. Psal. 10. Psal. 73. 9. Vse 1. Vse 2. Reuel 18. 7. 8. Doct. 3. No man hath the ordering of his owne tongue Reasons Prou. 16. 1. Num. 23. Ephes. 4. Prou. 18. 7. Micah 4. 11. 12. 13. Mat. 12. 36. 37 Vse 1. Psal. 141. 3. Vse 2 Iob. 5. 27. Isa. 45. 16. 17. Act. 4. 29. Titus 2. 14. Rom. 12. 1● 2. Cor. 7. 11. 1. Cor. 5. 1. 2. Reu. 3. 19. Psal. 119. 139. Psal. 69. 9. Exod. 32. 32. Rom. 9. 3. Rules of true zeale The matter must be good Gal. 4. 18. 1. King 18. 28 Ier. 7. 31. We must know the thing to be good for which we are zealous Rom. 14. 23. Rom. 10. 2. Zeale must begin at home Luke 6. 42. Heb. 2. 17. 18. Luk. 16. 15. 18. 9. Wee must make greatest account of the weightiest matters Matth. 23. 23. We must look to the inside as well as to the out-side Ier. 4. 14. Iam. 4. 8. Matth. 23. Ioh. 31. Gen. 39. Matth. 23. Wee must be more strict to our selues then to others Titus 3. 1. Gen. 14. 23. 24. Iob. 1. 1. Cor. 4. 12. 1. Thess. 2. 9. 1. Cor. 9. 1. Tim. 5. 18. Zeale condemneth sin in friends as wel as in foes Mat. 16. 23. Gal. 3. 1. 1. Cor. Gen. 25. 28. 1. Sam. 2. 3. 4. Zeale opposeth itselfe against the sins of the mighty Iob. 29. 8. 9. Iob. 29. 12. Compassion to be ioyned with zeale Mark 3. 5. Matth. 23. 37. Luk. 19. 41. 42. 2. Cor. 12. 21. 1. Cor. 4. 1. Sam. 15. 35. True zeale maketh men desirous of admonition Iob. 30. 13. Wee must be most feruent in Gods causes Exod. 32. 19. 20. Reuel 2. 2. Zeale must be constant in all estates Luke 8. 13. Psal. 119. 61. Verse 161. Verse 141. Verse 141. Psal 63. 34. c. Iudges Dan. 9. 1. Thess. 3. 6. 7. 8.