Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	wrath_n	zeal_n	zealous_a	138	3	10.4486	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09970	The golden scepter held forth to the humble VVith the Churches dignitie by her marriage. And the Churches dutie in her carriage. In three treatises. The former delivered in sundry sermons in Cambridge, for the weekely fasts, 1625. The two latter in Lincolnes Inne. By the late learned and reverend divine, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to His Maiesty, Mr. of Emanuel Colledge in Cambridge, and somtime preacher at Lincolnes Inne.	Preston, John, 1587-1628.; Glover, George, b. ca. 1618, engraver.; Goodwin, Thomas, 1600-1680.; Ball, Thomas, 1589 or 90-1659.	1638 (1638)	STC 20227; ESTC S112474	187,142	312

ment and so in the Rev. 3. because Laodicea was neither hot nor cold therefore will I spue them out of my mouth God would endure them no longer and therefore you that thinke your estates the best even you have had a hand in this plague you thinke that other mens sinnes the sinnes of wicked men are the cause of it but God he knoweth that they cannot pray and have no life in them as you have and though-their sinnes also be a cause and a maine cause as appeares by the Amorites whose sinnes when full God punished yet I say they are yours also And therefore when there is an evident signe that God hath a controversie with a Kingdome and the Churches and a signe of his wrath is proclamed from heaven then every man must doe something now feare the Lord be zealous repent and doe your first workes begin now to mend your pace to heaven and yet would onely there were a want of zeale among you yea is it not in disgrace is not a zealous man hooted at as an Owle among us this place the excellency of it is exceedingly abated and eclipsed the zeale of it is withered the Lord is departed from us learne to bee more zealous and God will returne and cause you to flourish againe for when God lookes upon a people it is with them as with the earth in spring time and when hee departs from them they are as withered trees in winter and where now is the zeale of former times the Communion of Saints the heating and whetting of one another by mutuall exhortations where is the boldnesse for the Lord Those holy prayers those former times are gone the light of those times remaine but not the heate as also if wee looke backe upon that Generation of Queene Elizabeth how are we changed they were zealous but here is another generation come in their roome that is dead and cold and yet we have their light but ignis qui in illis calidus in nobis lucidus tantum But I beseech you that you would now begin to stirre up your selves especially in these times of fasting when there must bee an extraordinary renewing of a mans covenant with God that you would not now be so cold and so dilute as you have beene and seeing you have that you would have and have desired long publike dayes of humiliation that you would labour to spend them with all care and diligence and quicknesse of spirit and to consider that the maine is to bee done at home with your selves for the end of these dayes is that you may be humbled which you will never bee till you consider your particular sinnes get up early in the morning for then your spirits are quicke and so you will have a long time before you come to the congregation and get you all that while alone and consider your particular sinnes and the holy duties you neglect and renew your repentance and enter into covenant and then when you come hither you shall finde the word to have another manner of working upon you than it hath ordinarily If God be thus ready to punish his own children and that thus sharpely it shewes the sinne of those that are fearelesse and carelesse which provoketh God exceedingly Zach. 4. 15. I am very sore displeased with the carelesse heathen the heathens had sinnes enow besides to anger the Lord yet this sinne did it above other sinnes and it is not to bee wondred at that it should for it is a rule in Philosophy and most true that of all things that which provoketh a man most is contempt in so much that Aristotle maketh it the onely cause of anger though therein he is deceived yet it is the maine we use to say non respondere pro convitio est it is a signe of contempt not to answer againe as when a man is chidden and stricken non respondere to goe by as if hee tooke no notice of it at Gods hand this is contempt And thus a Father when he is angry with his son or a Master with his servant how hainously doth hee take it And so God who now hath discovered his wrath to the whole Land and to every particular man in it this neglect of him will cause his wrath to wax hot against us but yet for the land in generall wee have cause to hope that his wrath doth not so but that God takes it well at our hands that we are thus publickly assembled but let mee say this though to every particular man though God spare the Kingdome yet if thou neglect him and bee carelesse it will goe the worse with thee however In the 50. Psalme when hee had expressed great threatnings in the former verses hee concludes with this Consider this O all yee that forget God! you that minde him not least hee teare you in peeces and there bee none to deliver you and so in the Prophet Ieremy 5 12 13 14. verses because you say that his words are but winde they shall be as fire and you as drie wood and they shall devoure you This is the great fault of men that they are ready to feare things which they should not feare the creatures poverty and discredit but are backward to feare the Lord. God sayes of the Church Rev. 2. 12. Feare not the things thou shalt suffer what all the world feares that doe not you feare feare not the things you shall suffer those things you ought not to feare but feare those things you should doe and who is afraid of them least hee should provoke God in them And so Christ saith feare not men no not those that have power of life and death if wee should feare any it should be them remember that was the commendation of Moses hee feared not the wrath of Pharaoh when you place your feare thus amisse it becomes a snare to you for it makes your hearts busie upon the creatures when they ought to be set upon the Lord but when your feare is placed upon God it doth exceedingly helpe you nothing more to give you an instance or two you shall finde David exceedingly strucke with the feare of the Lord when Ziglag was burnt no accident ever so amazed him when hee fled before Absolon hee bore it much better yet that feare helped al for it set him a worke to pray so Iehoshaphats feare did also helpe him when he heard of a great Army comming against him it set him on worke to pray and so turned away the Iudgement and therefore things that you so feare when your feare is placed on God seldome come to passe for that sets men on worke to prevent them whereas evill feare brings the thing with it Saul feared the Armies of the Philistines exceedingly that made him seeke to the Witch and this wrought his overthrow which hee feared so Ieroboam feared the losse of his Kingdome and that feare made him set up the Calves which lost him his Kingdome indeed

as you are should not bee saved Hereby the bloud of Christ is improved that it is sprinkled on many for great sinnes Thinke not therefore that God is backward to pardon Psal. 130. 3 4. There are two arguments more to helpe us in this If hee should marke what is done amisse who should stand none should be saved Now it is not his will that all flesh should perish and therefore hee will not take the advantage to cast men cleane off for their sinnes againe none else would worship him There is mercy with thee that thou mayest bee feared It is his full purpose to have some servants to feare and worship him Yea shall I goe further God is not onely ready to forgive but desirous of it yea hee is glad at the heart when a great sinner doth come in which is noted to us in the Parable of the lost sheepe and the lost groat how did the woman rejoyce for the finding of her groat and the Shepheard for his sheepe And likewise in the Parable of the lost Sonne how glad was hee when he heard that his Sonne was comming home that yet had lived riotously and spent his goods it was to shew that GOD was so affected when a great sinner returnes to him Besides he doth not onely say if you will come I keepe open house I will not shut you out but inviteth them calleth them yea more sends his ministers to fetch them in yea more entreateth beseecheth commandeth threatneth But you will say is it possible that I should bee forgiven that have committed so many sinnes so great so hainous and continued so long in them Yes it is possible for you Marke that place 1 Cor. 6. 9. Hee reckons up as great sinnes as can bee named And such were some of you but now you are washed You see what kind of people there were forgiven whence wee may gather that those that are guilty of those sinnes now may bee forgiven as well as then such were some of you Whosoever thou art it is no matter what thou hast beene all the matter is what thou wilt bee Put case any of the old Prophets should come to thee or any man in particular and say wilt thou bee content now to turne to GOD if thou wilt all thy sinnes shall bee washt away and thou shalt bee made an heire of Heaven it would cause him that hath any ingenuity to relent and say LORD canst thou now bee so mercifull to mee as to forgive mee after all this loe LORD I will come in and turne unto thee I aske thee this question whether art thou content to quit all thy sinnes presently upon assurance of being received if thou dost if thou answerest no art thou not worthy to bee destroyed if yes is not this great comfort But some may say if heaven gate stand thus wide open I may come and bee welcome at any time Thou vile wretch that darest to have such a thought Dost thou not know that every such refusall of such an offer is so dangerous as it may put thee into hazard of never having the like againe If the gate of heaven stood thus alwayes open why then did God sweare in his wrath of some Israelites that they should never enter into his rest and what is the reason that God said of those that were invited to the feast but refused to come that they should never taste of it The reason is there given it is said the master of the feast was full of wrath at the refusall of his offer both because his love and kindnesse was despised that filleth a man with indignation and so the Lord and also because the thing offered was of so much price it being the kingdome of heaven and the precious bloud of Christ. Therefore whensoever such an offer is made and refused God is exceeding angry There goes an axe and a sword with this offer to cut downe every tree that will not bring forth good fruit Say not when you heare of this offer I am glad there is such a thing I will accept of it another time but it comes too soone for mee now Consider this that the end of the comming of the Lord Iesus was not onely to save the soules of men if onely so then indeed this might have beene done at any time even at the last but his end also was Titus 2. 14. That he mtght purifie to himselfe a peculiar people zealous of good workes ' which is a greater end than that which went before in the verse to redeeme us from all iniquity to purchase to himselfe a people that should serve him in their life time and canst thou thinke that thou that hast served thy lusts all thy life time shalt yet bee accepted at death It is a common saying with you that if a man bee called at the eleventh houre hee shall be received 't is true if thou beest called then first and not before as the thiefe who was not call'd afore was then accepted but what if thou hast beene call'd afore and hast not accepted but put off till death thy case then will bee exceeding dangerous Againe I aske thee what is it makes thee resolve to come in at death If love to Christ then it would sooner if to thy selfe how shall such conversion be accepted Come we now to the last words And I will heale their land WE have these three points may be observed out of them 1. That all calamities and troubles proceede from sinne this I note from the order of the words hee first forgives their sinnes then heales their land 2. That if calamities bee removed and sinnes be not forgiven they are removed in judgement not in mercy 3. That if sinne bee once forgiven the calamity will soone be taken away For the first all calamity is from sinne troubles from transgression In the chaine of evills sinne is the first linke that drawes on all the rest as grace is in the chaine of blessings and comforts Consider this in all kinds of judgements which wee may reduce to three heads 1. Temporall calamities about the things of this life they are all from sinne both publike and private What was the reason of Salomons troubles The Lord stirred up an adversary against him because hee departed from the Lord and had set up idolatry so the sword departed not from Davids house because of his sinne with Bathsheba and the murther of Vriah So Asa 2 Chron. 16. the Prophet tels him Hence forth thou shalt have warre because thou hast not rested on the Lord. I could give a hundred instances for this 2. Sort of judgements are spirituall which are much more grievous than the former when a man is given up to his lusts and to hardnesse of heart and this proceedeth from some other sinnes that went before and it is a sure rule that you never see a man given up to worke uncleannesse with greedinesse or to such open

diversity of afflictions applyed to them and againe if God should not change afflictions thy affliction would grow familiar and as Physicke when it is made familiar to the body workes not so would not those afflictions and 2 they are also often long because some sinnes sticke close and are not easily got off the staine in some sinkes deeper and requires a great deale of scouring Dan. 11. Many shall fall by the Sword Famine c. their trialls were of many kinds and long that they might be made white into which yet they should not fall nor continue in if men would bee scoured and made white sooner I have stood longer upon this and the opening of it because either it hath or will bee of much use one day to many of us and seeing we know not what wee are reserved for it is good to treasure up these things that wee may know the wayes of God aforehand and so beare what comes the better for it is ignorance that makes afflictions so unsupportable when they come We will come to the uses Learne hence not to bee discouraged whatsoever thy case bee whether thou hast beene afflicted in name by reproaches so as thou thinkest thou shalt never get thy credit againe or in body by diseases that thou shalt never have thy health againe or in soule by doubts that thou art in such an estate that thou shalt never bee raised againe remember the exceeding great kindnesse of the Lord and know whatsoever thine afflictions bee hee is able easily to scatter them this I speake because as men in prosperitie doe thinke it will alwayes continue and tomorrow will be as to day and much more abundant so in affliction that it will never bee otherwise What unfaithfullnes is this are not all times in Gods hands as David saies Psalm 31. he that alters the weather he that turnes the Winter into Summer It is a storme now and half an houre after the Sun shines all in the weather so such alterations is God able to make in mens estates and comfort thy selfe with this it shall lie no longer on thee then there is neede the plaister shall not lie a jot longer than the sore is a healing If it were sooner healed it would fall off sooner but then it shall fall off alone though sorrow be in the evening yet joy shall come in the morning because the anger of God never lasteth but for a while and the reason is given Mica 7. 8. for mercy pleaseth him take him alwayes when he is angry with his children and there is but a short brunt of it his constant course is otherwise for mercy pleaseth him now that which a man delights in hee will bee doing long hee can hardly be taken off from it as if it grieved him to doe otherwise when therefore it is long I say it is per accidens as when thy heart is harder than ordinary for some are more stubborne than others Ah but thou wilt say this of mine is a great affliction and I know not how it should be helped unlesse the LORD should worke miracles It may be it is so and indeed when God will send an affliction all the world cannot keepe it off In Zach. 1. there were foure hornes did beset the children of Israel to afflict them so as which way soever they went and would have fled one would have met them whether to the East or to the West c. no way left to escape no evasion for when God will afflict hee will afflict and there shall be no doore to goe out at else it were not an affliction for what matter is it for a man to be in a smoaky house if he hath a doore to go out at but yet what do these hornes serve for but to push them home to the Lord and though a man cannot scape them yet there is this comfort that though those hornes bee as strong as the hornes of an Vnicorne so as all the world cannot knock them off yet when they have pushed them to the Lord then the Prophet saw 4 Carpenters and wherefore came those Carpenters to knock off every horne and to cast them out so that every nation was frayed away that was against Iudah not the Assyrian not Babylon nor none of them left so that as when God will afflict a man nothing can hinder him so also when the Lord will scatter the affliction againe and will raise a man nothing shall hinder neither he will do it be it never so great Be not discouraged then what though the storme grow great and violent one word of his mouth will allay and still both stormes and windes as in Mar. 5. one word did it so take the most grievous disease that thou hast long lyen under and which thou think oft thou shalt never recover yet one word will rebuke it take the worst and bitterest and powerfullest enemy of the Church such as Haman if God speake but a word to him as he did to Laban hurt not this man he cannot hurt thee one word of the Lord Iesus tames them all only bring faith with thee Mark 4. 40 41. In the great storme why did you feare oh you of little faith faith Christ to his Disciples when they were so exceedingly troubled as if he had said it is not the greatnesse of this storme that breeds this feare but the littlenes of your faith So when all the people murmured at the red Sea what was the reason that Moses was quiet all that while when they murmured Stay saith he a while and you shall see the salvation of God the reason of the difference was Moses believed they did not So as the trouble comes not from the greatnesse of the affliction but the littlenesse of your faith when therefore afflictions shall come be not be not discouraged lose not your selves but possesse your selves with patience keepe this as a sure conclusion against all objections that God will be mercifull to his people I● the Lord then so full of pitie and bowells to his owne people Learn thou to come to the Lord when you have offended him If indeed God had so hard an heart as would never relent then when you had sinned you might goe some whither else for comfort but now come againe unto the Lord as being assured of good successe this use wee see made of it by Samuel in the like case to the people of Israel 1 Sam. 12. When the people had committed that great sinne wherein as he told them they had not onely cast away him but the Lord and God had declared his wrath against them in storms from heaven in the time of the latter harvest yet at the 20. vers saith Samuel Feare not ye have done all this wickednes yet turne not aside from following the Lord and he giveth two reasons 1. Because all other things they would go to would not profit them

in Paradise But you will object and say can sinnes that have been committed cease to have beene committed or cease to have been sins Answer t is true that which is once done can never bee undone All the acts remaine as things once done so as it may be said they were committed and were thus hainous when therefore it is said there shall be none the meaning is they shall be of no efficacy they shall never bee able to doe you hurt as our Saviour said to his Disciples Luk. 10. 19 You shall tread upon Serpents and Scorpions and they shall not hurt you so I may say of sin it shal not hurt you because the sting is taken away in and by Christ or as that fire in Nebuchadnezzars furnace it had power enough to burne others but not so much as to singe an haire of the three children because Christ was with them so those sinnes which would sting and shall sting others to death because of their impenitence yet shall doe thee no hurt but fall off like the Viper off from Saint Pauls hands but not hurt thee It is an opinion of some that GOD can see no sinne in his children because they say there are none when a man is once in Christ son to bee seene But that is not the meaning of that saying God sees no iniquity in Iacob they are there but as in a debt-booke crossed and cancell'd though the lines be drawne over yet the summes may be read yet so as they cannot bee enacted or sued for because they are crossed and cancell'd A falling starre loseth its light by little and little and when it comes to the earth it goes quite out so when sinnes begin to fall from their proper element and Sphere that is an unregenerate heart where they had dominion and raigned and moved as in their Orbe the light and influence of it decayes and shall at length both in the guilt and power of it wholly vanish I will also adde to this this caution the Saints must know that for all this their sinnes are retained till they actually repent againe the Lords wrath is kindled against them and they may feele such effects of it as may make their hearts ake Thus the Lord met Moses and would have slayne him in the Inne for neglecting that ordinance of circumcision the sinne was not forgiven till he had humbled himselfe and amended his fault so GOD was angry with the Israelites that fled before their enemies till the accursed thing was taken away So when David sinned in the matter of Vriah it is said in the end of that Chapter 2 Sam. 11. 27. The thing that David had done displeased the Lord and there was the wrath of a father against him though not of an enemie and when was it that GOD was well pleased with him againe but when hee had humbled himselfe and repented Therefore that you may have strong consolation search and examine your hearts and lives see that there bee no way of wickednesse unrepented of in you before you apply all these promises which then you may doe to your comfort Somewhat is now to bee said even to those whom before wee excluded for the end of our preaching is not to shut them for ever out If the LORD will bee mercyfull to our sinnes if wee be humbled there is an open dore for those that are without a ground to exhort them to come in Come and welcome God is exceeding mercifull and ready to forgive and receive you If any thing will draw men in they are the promises of mercy the Hue and Cry makes the Thiefe to flye away the faster The Proclamation of pardon brings the Rebels in and what greater motive can wee use than this that whatever your sinnes are or have beene never so great in themselves and aggravated with never so many circumstances yet if you will come in and humble your selves and turne to God God will bee mercifull to you No matter what thy sinnes have beene all the matter is what thy humility is what thy resolutions to confesse and forsake thy sinnes are thy have not gone beyond that price which hath beene paid for them And God will not only pardon their sins but also leave a blessing behind If you indeed should come thus to any man whom you have offended hee would say what are you not ashamed to come to mee having wronged mee thus to looke mee in the face not to aske forgivenesse onely but to aske such a kindnesse such a favour at my hands also how could you have the face to doe it But the Lord he never gives that answer for he is not as man Ier. 3. 11. Though if a man put away his wife and shee becomes another mans hee will not receive her againe yet returne to me sayes God It is possible for men to commit such sins that men cannot forgive but God can pardon any You know the pernicious counsell which Achitophel gave to Absolon to goe in to his fathers wives to make an irrecoverable breach betweene his father and him judgeing it such an injury as David would never put up yet returne to mee sayes God God can pardon any I will scatter thy sinnes as a myst and thine iniquity as a cloud Some sinnes are small as mysts some more great and grosser as a cloud Gods mercy is able to scatter both Doe not say oh I had beene a happy man if I had not fallen into this or that sinne I had then beene pardoned T is true that in respect of Gods dishonour it had beene better thou hadst not committed it but yet this I will say that in respect of obtaining pardon thou mayest bee happy notwithstanding if thou humble thy selfe this sinne will not barre thee from happinesse but thou maist be in as good a condition after thou art come home as any other whose sinnes have beene smaller and know that when thou art once come home God looking upon thee in Christ all thy sinnes displease him not so much as thy repentance in and through Christ pleaseth him But how shall a man be perswaded of this Gods readinesse to forgive Consider that place As I live saith the Lord I will not the death of a sinner but rather that hee turne from his wickednesse and live Hee hath taken an oath for it that hee delights more in saving than in destroying and you may believe him Consider also what Christ was wont to doe in the dayes of his flesh and hee is still as mercifull an high Priest as ever None were more welcome to him than Publicans and Harlots that came with repentance to him and he is as ready to receive us now as them then I doubt not but that Christ is willing but what will God the Father do It is certaine that hee is not willing to have his Sonnes bloud spilt in vaine which should bee of none effect if such sinners

scandalous sinnes but the first rise of it was his unconscionable walking with God in secret as the Apostle Paul sayes of the Gentiles Rom. 1. 20. to 24. That because when they knew God they glorified him not as God God gave them up to vile affections So Psal. 80. 11 12. But my people would not bearken and Israel would none of mee So I gave them up to their owne hearts lusts and they walked in their owne counsels As if he had said I used all the meanes they still refused and would none of me and therefore I gave them up Seest thou a man given up to a lust his heart so cemented to it as hee cannot live without it know this is in judgment to him for some unconscionable walking before and not practising according to his knowledge 3 There is yet a judgement beyond these when the Lord forsaketh the creature and withdrawes himselfe from a man which though men doe little account of is the fearefullest of all others The losse of Gods presence is a losse unvaluable Take a man that makes wealth or honour his God take that prop from him and how doth his heart sinke within him how much more when the true God shall bee departed from a man that God that is the God of all comfort if hee bee withdrawne the heart sinks into a bottomlesse pit of horrour as when the Sun is gone all things run into darknesse All comfort is from some measure or degree of Gods presence though men doe not take notice of it which when it is taken away there remaines nothing but horrour and despaire when God was departed from Saul 1 Sam. 16. hee from that day ranne into one errour after another in his government till hee was destroyed and the cause of this was sinne he had cast off the Lord and therefore the Lord rejected him The like was Caines case Gen. 4. His judgement was to bee banish'd from the presence of the Lord which hee acknowledgeth to be an insupportable punishment which hee was not able to beare When any trouble is upon thee sticke not in the rind and ba●ke of it but looke through it and beyond it to the inward root of it looke to sinne as the cause and thou shalt finde it so it may bee the immediate cause and instrument may bee some outward thing some enemy of thy disgrace some sicknesse c. but who hath permitted them to worke is it not the Lord and what is the motive of his permission but sinne men may have many severall motives to doe this or that but nothing moves the Lord but sinne and grace When an enemy comes upon thee say not this man is the cause of this evill but the Lord hath suffered him to worke and sinne hath occasion'd this suffering 2 Chron. 12. 5 7. Shishak was but the violl through whose hands God powred out his wrath so I may say sicknesse is but the violl it is the Lords wrath that is powred out in it Amend this common errour that men are ready to seeke out the naturall causes of the evils that befall them if it bee sickenesse they looke to such a distemper in diet or cold c. as the cause of it so if they miscarry in any enterprize what folly and oversight hath beene the cause of it These are but the naturall and immediate causes but Christians should looke to and seeke out to the supernaturall When there came a famine upon the land of Iudah for three yeares 2 Sam. 21. 1. the naturall cause was evident which was a great drought for that famine was healed by raine afterwards and so in those hot countries famine came by drought alone but David rests not here but went to the Lord and enquired out the reason the sinne that should bee the cause of it And God told him it was for the sinne of Saul and his bloudy house in slaying the Gibeonites as wise statesmen when they find a meane person in a treason they rest not there but seeke further what deepe heads was in the businesse and who was the contriver of the plot When Iacob saw the Angels descend and ascend he lookes to the top of the ladder and saw the Lord there sending them to and fro Looke not to the stayres of the ladder one or two that are next to thee but to the top of the ladder and there thou shalt see the Lord sending one Angell to do thee a mischief another to be a Saviour to thee If you say how shall I know for what sinne it is Pray earnestly and enquire as David did and as Ioshua did when he saw the people flie before their enemies that God would reveale to thee the particular sinne and if thou canst not find out the particular sin for it may bee some sin long ago committed or some secret sinne yet be sure that sin is the cause of it for as in the works of nature we know the vapours arise out of the earth and ascend invisibly but come downe againe in stormes and showers which we are able to see and are sensible of so the judgements may be open and manifest enough but not the sins but some secret sin that past by thee without notice taken is the cause of it Learne hence to see sinne in its owne colours sinne is a secret and invisible evill and in it selfe as abstractly considered is hard to be seene of the best therefore looke upon it as it is cloathed with calamities and when you view it under the cloathing you will have another opinion of it than you had before If you should know a man who whersoever he comes doth nothing but mischiefe poysons one stabs another c. and leaves every where some prints of his villany how hatefull and terrible would he be unto you it is sin that playes all these reaks among us if sin come upon a man cloathed and armed with Gods wrath as it often doth at death then it is terrible Why do we not look upon it thus at other times but because we doe not behold it in the fearefull effects of it as then in the wrath due to it we doe Sin is the same at all times else but our fancy is not alwaies the same as the body is alwayes the same though the shadow bee greater or lesser that which we now count a small sinne as swearing and petty oaths will one day bee terrible such a sinne as was committed by Ananias and Sapphira would seeme small it may be to you in it selfe alone but see it cloathed with that judgement that befell them dying at the Apostles feete so see the sinne of Ahabs oppressing Naboth which you may looke at but as doing a little wrong to a poore man by a great man but see it cloathed with Ahabs death and the dogs licking his bloud and it will appeare to be most hainous so the prophanenesse of Nadab and Abihu offering strange fire Learne