Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	zeal_n	zealous_a	181	3	9.3374	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19511	Christ his crosse or The most comfortable doctrine of Christ crucified and ioyfull tidings of his passion, teaching vs to loue, and imbrace his crosse, as the most sweete and celestiall doctrine vnto the soule, and how we should behaue our selues therein according to the word of God. Newly published by Iohn Andrewes minister and preacher of the word of God at Barricke Basset in the country of Wiltes. Wherein is contained, first the chiefe and principall motiues and causes, that should moue and stirre vs vp to the earnest meditation of his passion. Secondly, with what minde we should come to his meditation. Thirdly, how divers and manifold is the meditation of the passion. The fourth part intreateth of the types, and figures contained in the old Testament, touching the passion of Christ.	Andrewes, John, fl. 1615.	1614 (1614)	STC 594; ESTC S115373	48,402	86

vncouer acknowledge he iustifieth when men condemne he pardons when men accuse themselues And if any mā plead vnto God non est factum and deny his deeds and debts of sin there is no reason why hee shoulde haue the acquittance of grace Therefore saith Solomon He that hideth his sinnes shall not prosper but hee that confesseth Prov. 28. 13. for saketh them shall haue mercy Thus Dauid confesseth his sins vnto God and saith Against thee O Lord haue I sinned and done this evill in thy sight beholde I Psal 51. 4 5. was borne in sin and in iniquity hath my mother conceived me And in another place I said I will cōfesse against my selfe my wickednes vnto the Lord and thou forgavest me the punishment of my sins This confession as S. Augustine Ps 32. 5. saith if it be ioined with true contrition of the hart openeth the gates of heaven and stoppeth the gates of hel he addeth farther and saith it is an expeller of vices a restorer of vertue an impugner of wicked spirits and an impediment of the Divell And S. Ambrose saith when the confession of the mouth proceedeth from the hart by true repentāce then the vēgance of God ceaseth to pursue the penitent person for if God heareth a sinner saith he in true cōtritiō of the heart vtter but this one word peccaui I haue sinned hee is in a maner so charmed with it that he hath no more power ouer himselfe cānot choose but grant pardon remission yea his mercies are so great vnto penitent sinners that he saith Before they cal I wil answere and while they speake I will heare The Pelican Esa 65. 24. was never more willing to pecke out her owne heart bloud to feed her yoūg nor the nurse to giue her brest vnto the childe then our Savior Christ is to giue pardon vnto those that truely cōfesse their sins vnto him Oh therefore beloued seeing God is thus mercifull let vs remember our owne estate in time and liue no longer like slaues vnto sin but confesse our sins vnto God either with David who cried vnto him in the bitternesse of his heart saying O Lord haue mercy vpon me heale my soule for I haue sinned against thee or with the Ps 41 4. prodigal son let vs in our confession cry vnto God as he did vnto his Father saying O Father I haue sinned against heaven and before thee and am no more worthy to Luk. 15. 18 19 be called thy son make me as one of thy hired servants or els with Manasses king of Iuda who in his penitent praiers bowed the very knees of his hart before God crying I haue sinned O Lord I haue sinned aboue the number of the sands of the sea but I humbly beseech thee to forgiue me and destroy me not with my transgressions which in so doing we shal surely finde the Lord to be mercifull And thus much concerning the second part of repentance The third part of Repentance Thirdly faith which is the ground of repentaunce it causeth men to hate sin without hatred of sin there can neuer be any true repentance Now hatred of sin riseth from sanctification for the vnsanctified man may leaue sin but not hate it as sin it is holinesse that hateth iniquitie Now there can be no sanctification without iustification and this cannot be without faith for faith cōprehendeth iustification that is absolution from our sins or the forgiuenesse of our sins an accepting receiving vs into eternal life freely for Christ his sake the adopting vs into sons imputation of the righteousnes not for any works of mē either past present or euer shal be but for the merits and righteousnesse of Iesus Christ alone Againe the inward or instrumentall cause of repētance is faith which may bee called the mother of repentance which bringeth it forth as the word is the begetter and so may haue the name of a father for he that is without faith though hee hath a name to liue yet is he dead for the iust shall liue by faith no life then without faith and no repentance without life Hab. 2. 4. The fourth part of repentance is the fruits of faith holinesse and righteousnesse of life towards God and our neighbours thanksgiving prayer zeale and other workes of Christian charitie Now seeing the fruites of repentance bringeth forth zeale where there is little zeale there is little repentance and where no zeale there is no repentance for hee that repenteth truely the fruits of his faith will make him sorry when he cānot further Gods glory as much as he would if he cānot enioy his word if he see God dishonoured false worship established hee will pine and grieue and fall away as it is written The zeale of thine house hath eaten me Ps 69. 9. 1. King 19. 10. Elias saith I haue beene very zealous for the house of the Lord it is said hee was so striken with sorrow that he was ready to die because hee saw not the glory of God goe forwards so that where there is true zeale in their repentance there also the fruits of their faith bringeth forth this affection of sorrow and mourning declaring thereby the zeale that the faithfull can offer vnto God for their sinnes The third part viz. How manifold is the meditation of the passion of Christ The meditation of the passion is fourefold 1. Literall or historicall 2. Spirituall which is proper to the beleeuers 3. Exemplariall 4. Allegoricall WE must vse our selues to the olde and accustomed words for our instruction sake seeing that wee haue none other the Literall meditation is the knowledge of the reading the hearing the thinking of and the reciting of the Historie of the Passion as it is preached or written printed or painted so it be without any superstition So as the desire and study of learning and practising of Repentance and amendment of our sinfull liues with confirming of our faith may thereby bee the better stirred vp and kindled in our hearts This meditation therefore is not to be despised For the cogitating or thinking of the history is a beginning of the ardent and earnest motions wherewith God indeed is well pleased As it is written faith commeth by hearing hearing by the word of God herevnto pertaineth many godly sermons bookes prose or verse treating of the Passion of Christ all which without superstition ought godly to be vsed and continued There are many things in the reading of this history to be thought vpon as what the Passion is what bee the causes in this passion what is the difference between the passion of Christ and the passion of other Saints of God how it is to be applied and what fruits may follow the applying of the passion But because these cannot be done without the spirituall meditation we will speake first thereof The spirituall meditation thereof is this first truely to tremble and feare at the

saved t Ioh. 10 9. it is he that is the preuailing seed of the woman which was promised in Paradise by God the Father vnto Adam saying semen mulieris conteret caput Serpentis the seed of the womā shal breake the Serpents head u Gen. 3 15. it is he whom David willeth vs to kisse and imbrace least he be angry * Ps 2. 12. It is he that is Lord of Lords and king of kings x Rev. 17. 14. yea the spirituall Rocke whom all our forefathers did eate and drinke of y 1. Cor. 10. 3. it is he who is acknowledged and confessed by his greatest enemie to be the sonne of the most high God z Mark 5. 7. in whom God the father saide I am well pleased a Mat 3. 17. it is the Lambe of God pointed at by Iohn and sent to take away all the sins of the world b Ioh i. 29. it is he that freely forgaue his servant the ten thousand talents that he owed vnto him c Mat. 18. 27. finally it is he that is the only mediator betweene God man d 1. Tim. 2 5. he is the Author and finisher of our faith e Heb. 12. 2. and without him we can do nothing f Ioh 15 5. Ambros de Isaac anima lib. And as S. Ambrose saith Ipseos nostrum est per quod ad patrem loquimur oculus noster per quem patrem videmus dextra nostra per quā nos patri offerimus he is our mouth wherwith we speak vnto God our eies where with we see God and our right hand wherewith wee offer our selues vnto God who saith by the Prophet Esay Esa 50. 7. I gaue my backe vnto the smiters and my cheekes vnto the nippers I hid not my face from shame and spitting and I haue hardned my face like a flint stone yea I alone haue troden downe the winepresse and there was not an Esa 33. 3. helper neither King nor Kesar neither Cherubin nor Seraphin neither Angel nor Archangel saith the Lord our redeemer whose name is from everlasting yea I my selfe saith he haue done it In which verse Christ yeeldeth a reason of his new and strange habite of the bloody colour mentioned in the first verse A matter differing as it should seeme from mercy wherefore the Church is moved to aske the question saying what meaneth thine apparell red importing I know not what threatning or danger In the answer whereof for that there lieth an Allegorie it is more plainely to bee expounded thus That in his anger hee would tread downe vnder foot and destroy al the enimies of him the Church A very artificious skilful speech for the expressing both of the power of Christ severitie of his iudgement I saith this great and excellent person whom we speake of by the Prophet yea I will spurne and tread them vnder foot setting downe through the vehemency and greatnesse of his affection none in special but indeed vnderstāding all his enimies whatsoever And thē speaking by another figure the blood saith he of them shall be sprinkled vpon my vesture that is as Christ comes with his garment dipped in blood as one that came from Bozrah and all the fiends in hel like Buls of Basan ranne vpon him yet through his magnanimitie and worthinesse in glorie he makes their hornes to sticke fast in the tree of his Crosse as Abrahams Rammes hornes did in the bush Gen. 22. 13. 1. Macab 6. 46 so he killeth them but he did it in one maner as Daniel killed the Dragon or Eleazer the Elephant that is they died both together even so that great enimie the Divell in killing Christ is killed himselfe but Christ being a mightie person both God and man far stronger then the Dragon stronger then the Elephant and stronger then the Divell killeth the Diuel yet liveth himselfe Even as the Phoenix of Arabia when she prepareth her selfe to death singeth Moritur me nō moriente senectus old age dieth in me I die not so Christ being immortal in himselfe dieth not though death mortality dieth in him but like as Noahs braunch florished Gen. 8. 11. in the waters Aarons rod that budded in the Num. 17. 10. Heb. 9 4. Exod. 3. 2. pot Moses bush that burned was not consumed so Christ when he seemed most dead he most lived like as David hackt of Golias head with his own sword so Christ killed the Divel even with his owne weapō that is with death as the Apostle saith Christ by his death did not only overcome death but potestatem Heb. 2. 14. mortis him that had the power of death THe third Motiue is the weakenes of our Nature when we shal finde that we are continually subiect to sinning to offending to erring and conceiving amisse of the wil of God to our eternal damnation Man is borne in iniquity saith David and conceived Ps 51. 5. in sin for the corne of evill seed hath been sowne in the hart 2. Esd 4. 30. Gen. 8. 21. Rom. 7. 23. of Adam from the beginning yea all the imaginations of mans hart are evill from his youth his naturall inclination leadeth him captiue Wherfore Augustine speaking of the miserable estate and condition of man sets it downe in a Bestiall resemblance and spiritual bondage August lib. 6. conf cap. 12. who being free became captiue and bound Ligatus eram non ferro sed mea ferrea voluntate It was not yron saith he that troubled me but my hard stubborne yron minde that captivated and enthralled me He addeth August lib. 8. farther and saith that his passions would needes perswade him before his conversion that he should neuer be able to abide the Austerity of a vertuous life especially touching the sins of the flesh wherein hee had liued wantonly vntill that time it seemed vnpossible that he could abandon the same and liue chastly which notwithstanding he felt easie pleasant without difficulty afterwards for the which he breaketh out into these words my God let me remember and confesse thy great mercies towards me yea let my bones reioyce and say O Lord who is like vnto thee thou hast broken my Ps 113. 5. chaines and therefore I will sacrifice vnto thee a sacrifice of thanksgiuing And S. Bernard speaking of the miseries and weakenesse of man describeth his miseries three waies saying Bernard in his 7 Serm. of the comming of Christ ●f we would discerne betweene good and evill wee are deceiued If we go about to do good we quickly faint if we endeavour to resist evill we cannot endure but are easily overcome The consideration of which frailty and miserie made our Sauiour Christ graciously to admonish his disciples saying watch and pray least ye fall into temptation Mat. 26. 41. The third motiue therefore that should stirre vs vp to the earnest meditation of

And as our Saviour Christs power was not so much magnified in curing one that was but a few daies sicke Ioh 5 8. as in curing him that was thirtie eight yeares diseased so the mercy of God is not so much magnified in curing a small sinner or a few sinnes as in curing of great sinners his goodnesse sheweth it selfe for when they haue so humbled themselues by returning vnto God by true repentance that with the Centurion they can send their friends that is their zealous and ful beleeuing prayers vnto Christ with this message Lord I am not worthy thou shouldst enter vnder my roofe but Luk 7. 6 7. speake the word and my sinnes will be cured or with Peter Lord depart from me a sinfull man then shall they finde Luk. 5. 8. their soules cured their sinnes pardoned Christ wil come to them in mercy Thus much concerning the false repentance with this short perswasion to withdrawe men from the same Now followeth the true repentance Wherin first let vs consider that there is no doctrine in the Church 2. The true repentance of God so necessary as the doctrine of repentance amēdmēt of life neither doth the holy ghost so much labour in all the Scripture as he doth to beate repentance into mens heads it was the only sermon which Iohn Baptist preached while hee prepared the way for Mat. 3. 2. Christ Repent for the kingdome of God is at hand This repentance is not defined altogether by this word poenitentia because as Divines saie it doth not comprehend totum terminum à quo ad quem from whom and to whom we must returne But this is the true Repentance which the latines interpret by this word Resipiscentia or Conuersio which is not only a changing of the minde but it is Recessus à malo a forsaking of euill accessus ad bonum and returning vnto that which is good reuertimini vsque ad me saith the Lord returne as far as vnto me we must returne vnto the Lord wee must returne vnto him alone for he is the truth and the fountaine of all goodnes For better proofe that true Repentance is a turning vnto God we may proue it by the Authority of the holy Scriptures plentiously where God commandes vs to returne vnto him O yee children of Israel saith he Esa 31. 6. turne againe from your infidelity wherein you drowned your selues Againe turne you turne you from your euill Ezech. 33. 11. waies for why will yee die O yee house of Israel And again Esa 55. 7. let the wicked for sake their evill waies and returne vnto the Lord and he will haue mercy vpon them for hee is mercifull very ready to forgiue Hosea exhorting the people vnto repentance saith Come and let vs returne vnto the Lord. And againe O Israell returne vnto the Lord Hos 6. 1. Hos 14. 2. Ier. 4. 1. Ezech. 18. 30 32. thy God for thou hast falne by thine iniquitie Likewise saith Ieremiah O Israell if thou returne returne vnto me As much saith Ezechiah returne vnto the Lord cause others to returne away from all their transgressions Therefore this returning vnto the Lord as a Father saith ought not to be done carelesly but Lavandum est cor poenitētiae lacrymis we must wash our harts in the troubled poole of Bethesda in the troubled teares of repentance having an inward sorrow of the minde wrought by the holy Ghost for the sins before committed against so good and gracious a God ioyned both with a perfect faith to be forgivē for Christ his sake and also with a full and determinate purpose from henceforth to amende and lead a new life Now beloued the holy scripture alleageth that true repentance hath two principall parts mortificatio vivificatio mortifying the old man the quickning of the new man mortificatiō cōtaineth first acknowledging of sin secondly a sorrow and griefe for sinne thirdly a flying and shunning of sin vivification which is the quickning of the new man cōprehendeth those things that are contrary to mortificatiō which is first acknowledging of Gods mercy the applying therof in Christ secondly a ioyfulnes thence arising thirdly an ardent or earnest endeavour to sinne no more we may adde vnto true repentance those 4. parts as afore said the first Contrition of the heart in the which wee ought for to be sorrowful for these three things first for the sin we haue committed secondly for the good we haue omitted thirdly for the good time wee haue lost so that we may plainely see that Contrition is a feare and sorrowfulnesse of conscience which perceiveth that God is angry with sin is sory that we haue sinned Now to speake more largely of it let vs knowe that contrition also comprehēdeth these two things first the knowledge of God requiring obedience and discommending disobedience and not remitting sin without a full and perfect satisfactiō either in respect of obedience it selfe or else in respect of punishment secondly the discussing or examining our own nature of our thoughts our wils our affections and al our actions and deeds according to the square and rule of Gods lawes in every point whereby we are lead and brought to the knowledge as wel of our filthines as also of our iust condemnation Therefore S. Paule willeth vs to examine our selues and call our soules to daily 2. Cor 13. 5. account thus did Sextius when the day was ended and the night come wherin he should take his rest he would aske his minde what evil hast thou healed this day what vice hast thou stood against in what part art thou bettered In the which examination if wee throughly cōsider we may easily finde that we offend God three manner of waies that is by the delight of the thought by the lapse of the tongue and by the pride of works those three are to be cured by three contrary remedies the delight of the thought by inward sorrow and contrition of the heart the lapse of the tongue by confession of the mouth in the examining of our selues and the pride of workes by our vpright liuing al these being rightly done shewe that we are in the way of true Repentance And thus much for the first part The second part of Repentance Secondly Repentance requireth also confession not Auricular but before God and craving of pardon in seeking and most earnest entreating the helpe merciful fauour of our Saviour Iesus Christ Now of this confession I haue already spoken of in the thirde motiue which doth declare the weaknes of our nature but to speake more largely of it Chrysostome saith that nothing pleaseth God more then Confession if it bee ioined with true contrition and that it is a part of humiliation and ever ioined with true repentaunce because they cannot be truely humbled repent who confesse not their sins vnto God neither wil he giue them pardon for God couers when men