A plain discourse about rash and sinful anger as a help for such as are willing to be relieved against so sad and too generally prevailing a distemper even amongst professors of religion : being the substance of some sermons preached at Manchester in Lancashire / by Henry Newcome ...
and Forces may come upon them, and nothing to make resistance with, they may take such a City without the cost or trouble of Besieging. (2.) Any Body may go out and escape Justice,
and Forces may come upon them, and nothing to make resistance with, they may take such a city without the cost or trouble of Besieging. (2.) Any Body may go out and escape justice,
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and in the Unregenerate all lies open to Invasion without Resistance or Defence. 3. That there is something of great value in the Soul which is worthy to be kept,
and in the Unregenerate all lies open to Invasion without Resistance or Defence. 3. That there is something of great valve in the Soul which is worthy to be kept,
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The Muringer is a great Officer in this City. 6. That it is a most deplorable and lamentable thing to have these Walls broken down that sometimes have been up,
The Muringer is a great Officer in this city. 6. That it is a most deplorable and lamentable thing to have these Walls broken down that sometime have been up,
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No Bridle, says one, no Command or Empire, says another, who doth not, or cannot keep in himself homo animi sui incontinens. Such a Man is obnoxious and liable to many Losses and Dangers.
No Bridle, Says one, no Command or Empire, Says Another, who does not, or cannot keep in himself homo animi sui incontinens. Such a Man is obnoxious and liable to many Losses and Dangers.
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James 4. 5. It may signifie the force of both the Concupiscible and Irascible Appetite, that we should check and restrain the inward corrupt Lustings of the Soul, that they may not break out into inward or outward act to his own or others prejudice.
James 4. 5. It may signify the force of both the Concupiscible and Irascible Appetite, that we should check and restrain the inward corrupt Lustings of the Soul, that they may not break out into inward or outward act to his own or Others prejudice.
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Prov. 7. 21, 22 The Drunkard, that counts it a piece of Kindness and Civility and good Nature to go with every one that asks him to the beloved Alehouse,
Curae 7. 21, 22 The Drunkard, that counts it a piece of Kindness and Civility and good Nature to go with every one that asks him to the Beloved Alehouse,
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So Prov. 16. 32. he that is slow to anger is better than the mighty; the more truly great and valiant Person, that keeps down and keeps in his Passion.
So Curae 16. 32. he that is slow to anger is better than the mighty; the more truly great and valiant Person, that keeps down and keeps in his Passion.
in the other Warfare it's but loss of Honour or outward Goods, &c. but this is in the loss of the Soul. A Man fights with himself to save his Soul. 2. Because this Victor profits himself, and hurts no Body else;
in the other Warfare it's but loss of Honour or outward Goods, etc. but this is in the loss of the Soul. A Man fights with himself to save his Soul. 2. Because this Victor profits himself, and hurts no Body Else;
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in the other case Men are sure to hurt others, and it may be not much profit themselves. 3. Because the other overcomes by the help and hazard of others;
in the other case Men Are sure to hurt Others, and it may be not much profit themselves. 3. Because the other overcomes by the help and hazard of Others;
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the Patient overcomes per seipsum & in seipso, by himself (assisted only by Divine Grace) and in himself. 4. The Dispassionate Man overcomes not only Flesh and Blood,
the Patient overcomes per seipsum & in Seipso, by himself (assisted only by Divine Grace) and in himself. 4. The Dispassionate Man overcomes not only Flesh and Blood,
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since he that moderates not his wrath giveth place to the Devil, Eph. 4. 26, 27. Now how aptly doth my Text annex to this, That he that hath no rule over his own Spirit, is so far from being such a mighty Man,
since he that moderates not his wrath gives place to the devil, Ephesians 4. 26, 27. Now how aptly does my Text annex to this, That he that hath no Rule over his own Spirit, is so Far from being such a mighty Man,
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and a Conqueror, that instead of being better than he that conquereth a City, he is one so base, that he loseth his City: He makes his City, that might be a strong Hold for God, to lye open and naked,
and a Conqueror, that instead of being better than he that conquereth a city, he is one so base, that he loses his city: He makes his city, that might be a strong Hold for God, to lie open and naked,
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Psal. 39. 1. and 141. 3. When Men pour out every thing without respect, 1. to Time, 2. Place, 3. Company, (4. many times Truth) to throw out what comes next, much damage comes to the poor Creature this way;
Psalm 39. 1. and 141. 3. When Men pour out every thing without respect, 1. to Time, 2. Place, 3. Company, (4. many times Truth) to throw out what comes next, much damage comes to the poor Creature this Way;
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and when one among them let nothing fall towards the Collection, and was solicited to do as the rest had done, he answered, You may report where you go that there are some in Athens that can hold their peace.
and when one among them let nothing fallen towards the Collection, and was solicited to do as the rest had done, he answered, You may report where you go that there Are Some in Athens that can hold their peace.
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but the mouth of fools poureth [ or belcheth or bubleth ] out foolishness. And Verse 28. The heart of the righteous studieth to answer [ considers to speak appositely and to purpose ] but the mouth of the wicked [ for want of that due consideration speaketh at random,
but the Mouth of Fools pours [ or belches or bubbleth ] out foolishness. And Verse 28. The heart of the righteous studieth to answer [ considers to speak appositely and to purpose ] but the Mouth of the wicked [ for want of that due consideration speaks At random,
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Now this rule over a Man's own Spirit (to serve my design) I shall take in the latter Senses conjunctly, with respect to Anger exprest by Words (and Actions,
Now this Rule over a Man's own Spirit (to serve my Design) I shall take in the latter Senses conjunctly, with respect to Anger expressed by Words (and Actions,
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It is Anger at sin, but not an Anger to sin. They that are Angry and sin, are seldom angry at sin, as sin, at all. Pure Zeal is sanctified Anger.
It is Anger At since, but not an Anger to since. They that Are Angry and since, Are seldom angry At since, as since, At all. Pure Zeal is sanctified Anger.
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And this modus irascendi [ the measure in Anger ] cum ne plus aequo irascamur, tum ne aequo diutius [ is when we are not angry more than is fit, nor longer than is fit.
And this modus irascendi [ the measure in Anger ] cum ne plus Aequo irascamur, tum ne Aequo diutius [ is when we Are not angry more than is fit, nor longer than is fit.
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As David about Nabal, falls to swearing, and conceives a bloody Intention of Murder, and an ungodly Revenge. 3. Holy Anger doth not unfit us for any Duty towards God or Man. As Moses was angry with the People,
As David about Nabal, falls to swearing, and conceives a bloody Intention of Murder, and an ungodly Revenge. 3. Holy Anger does not unfit us for any Duty towards God or Man. As Moses was angry with the People,
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Those that have Walls strong enough to keep in just Anger and Zeal for God, that it degenerate not into some selfish end at some side of it, may have no Walls to keep out intemperate Wrath. Now it is sinful,
Those that have Walls strong enough to keep in just Anger and Zeal for God, that it degenerate not into Some selfish end At Some side of it, may have no Walls to keep out intemperate Wrath. Now it is sinful,
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and to speak evil of good Men and good Practices, this is Diabolical Wrath. The Spirit that is within us (if we have no rule over it) lusteth to Envy, James 4. 5. Men may be really and wickedly Angry,
and to speak evil of good Men and good Practices, this is Diabolical Wrath. The Spirit that is within us (if we have no Rule over it) Lusteth to Envy, James 4. 5. Men may be really and wickedly Angry,
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4. When Men are angry too much for a real great Occasion. To be angry without Cause, Aristotle expresses it to be quibus non oportet, de quibus non oportet, & magis quam oportet;
4. When Men Are angry too much for a real great Occasion. To be angry without Cause, Aristotle Expresses it to be quibus non oportet, de quibus non oportet, & magis quam oportet;
The Party hath done greatly amiss, yet you should not be angry without bounds, as to break out into all manner of bad words; some times against God himself.
The Party hath done greatly amiss, yet you should not be angry without bounds, as to break out into all manner of bad words; Some times against God himself.
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5. When Men are angry too often. We should be slow to wrath, and long-suffering, and not easily provoked. But when Men are as oft angry as ever they can;
5. When Men Are angry too often. We should be slow to wrath, and long-suffering, and not Easily provoked. But when Men Are as oft angry as ever they can;
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when it may be said to some, when did you ever avoid Anger if there were occasion for it? where are your Walls this while? The holy and blessed God, it is truly to his glory said of him, Psal. 78. 38. Yea, many a time turned he his Anger away, and did not stir up all his Wrath:
when it may be said to Some, when did you ever avoid Anger if there were occasion for it? where Are your Walls this while? The holy and blessed God, it is truly to his glory said of him, Psalm 78. 38. Yea, many a time turned he his Anger away, and did not stir up all his Wrath:
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This is one way, that the Fool troubleth his own House, and shall inherit the Wind by it, Prov. 11. 29. A hard task some have for their desired Peace, that to please for their own parts will not do it,
This is one Way, that the Fool Troubles his own House, and shall inherit the Wind by it, Curae 11. 29. A hard task Some have for their desired Peace, that to please for their own parts will not do it,
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what a dismantled City is this? Is the Sun gone down upon your wrath? Was there so great matter for it? or rather, will you so far give place to the Devil (Eph. 4. 26, 27.) as to take him to be your Bed-fellow.
what a dismantled city is this? Is the Sun gone down upon your wrath? Was there so great matter for it? or rather, will you so Far give place to the devil (Ephesians 4. 26, 27.) as to take him to be your Bedfellow.
and to say you did it in your Anger, will not excuse it, (no more than doing such a thing when drunk) but rather aggravate your sin, and double your guilt.
and to say you did it in your Anger, will not excuse it, (no more than doing such a thing when drunk) but rather aggravate your since, and double your guilt.
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Who gave you leave to be Angry? To cast Firebrands about, and to say it was in sport, (Prov. 26. 18, 19.) is as good as to say, I was angry when I did this undecent thing.
Who gave you leave to be Angry? To cast Firebrands about, and to say it was in sport, (Curae 26. 18, 19.) is as good as to say, I was angry when I did this undecent thing.
when he had been in best Prosperity, as was wisely suggested by Abigail, 1 Sam. 25. 31, 32, 33. John Cardinal de Medicis, Son to Cosmo Duke of Florence, rode a hunting with his Brother Cortia, at the killing of the Hare, the Brothers fell ▪ to debate about the first hold, each of them attributing the honour of it to his Hounds;
when he had been in best Prosperity, as was wisely suggested by Abigail, 1 Sam. 25. 31, 32, 33. John Cardinal de Medicis, Son to Cosmo Duke of Florence, road a hunting with his Brother Cortia, At the killing of the Hare, the Brother's fell ▪ to debate about the First hold, each of them attributing the honour of it to his Hounds;
A Servant of the Cardinals, in revenge, gave Cortia a sore wound, so that (saith the Historian) with the Venison, they carried home to Duke Cosmo one Son dead,
A Servant of the Cardinals, in revenge, gave Cortia a soar wound, so that (Says the Historian) with the Venison, they carried home to Duke Cosmo one Son dead,
But to premeditate Revenge, and to bear Grudges after you have fallen out, and to dare to say, I will do to him as he hath done to me, (or as in our own Dialect, I hope to be even with him) Prov. 24. 28. or to rejoyce when any Evil comes to him, Vers. 17. This is sublimate Wrath,
But to premeditate Revenge, and to bear Grudges After you have fallen out, and to Dare to say, I will do to him as he hath done to me, (or as in our own Dialect, I hope to be even with him) Curae 24. 28. or to rejoice when any Evil comes to him, Vers. 17. This is sublimate Wrath,
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and where this is in this height ▪ there is confusion and every evil work, James 3. 16. I shall subjoyn in this place once for all that famous passage of our Saviour on this Subject, Matth. 5. 21, 22. where he to vindicate the Law from the corrupt and too scanty Interpretations of the Jewish Teachers, he speaks of the Law about Murther;
and where this is in this height ▪ there is confusion and every evil work, James 3. 16. I shall subjoin in this place once for all that famous passage of our Saviour on this Subject, Matthew 5. 21, 22. where he to vindicate the Law from the corrupt and too scanty Interpretations of the Jewish Teachers, he speaks of the Law about Murder;
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But the Punishments are from God sure to fall on them that kill, and on them that are angry in order and tendency to kill, in allusion to their several courts and degrees of punishment, which rise from simple Death, Stoning and the Sword;
But the Punishments Are from God sure to fallen on them that kill, and on them that Are angry in order and tendency to kill, in allusion to their several Courts and Degrees of punishment, which rise from simple Death, Stoning and the Sword;
A Malefactor that deserves disgraceful Scourging yet he must be beaten within such a number of stripes, (Deut. 25. 2, 3.) least thy Brother (even such a one as this,
A Malefactor that deserves disgraceful Scourging yet he must be beaten within such a number of stripes, (Deuteronomy 25. 2, 3.) lest thy Brother (even such a one as this,
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And will God suffer it unrevenged, that ye shall in your Spleen and Passion vilifie any one on some private (it may be but conceited) Injury, to call him ugly, beggarly, pitiful Fellow, because he hath angered you.
And will God suffer it unrevenged, that you shall in your Spleen and Passion vilify any one on Some private (it may be but conceited) Injury, to call him ugly, beggarly, pitiful Fellow, Because he hath angered you.
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and to damn him as far as in thee lyes, by making him a Scripture Fool, which is a flat wicked Man. Dr. Lightfoot will have rash Anger to be guilty of the Judgment of God,
and to damn him as Far as in thee lies, by making him a Scripture Fool, which is a flat wicked Man. Dr. Lightfoot will have rash Anger to be guilty of the Judgement of God,
Men must not begin Anger without a just Cause, nor continue in Anger above a just time. One reckons up (appositely enough) four sorts of angry Men: 1. Some it is soon kindled in, and soon goes out;
Men must not begin Anger without a just Cause, nor continue in Anger above a just time. One reckons up (appositely enough) four sorts of angry Men: 1. some it is soon kindled in, and soon Goes out;
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the cholerick People, like Gunpowder, no sooner toucht, but instantly fire in your face, yet all but a sudden flash. 2. Some long in kindling, and long in going out.
the choleric People, like Gunpowder, no sooner touched, but instantly fire in your face, yet all but a sudden flash. 2. some long in kindling, and long in going out.
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but where there is no Walls, these Salleys will be frequent as they are filthy and mischievous, such as are bitterness, and wrath, and anger, and evilspeaking and malice, Eph. 4. 31. If there be any thing within against thy Brother, that were fitter to be kept in,
but where there is no Walls, these Sallies will be frequent as they Are filthy and mischievous, such as Are bitterness, and wrath, and anger, and Evil-speaking and malice, Ephesians 4. 31. If there be any thing within against thy Brother, that were fitter to be kept in,
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He loveth transgression that loveth strife, Prov. 17. 19. and an angry man stirreth up strife, and a furious man aboundeth in transgressions, Prov. 29. 22. It is sin, and that is no little evil;
He loves Transgression that loves strife, Curae 17. 19. and an angry man stirs up strife, and a furious man Aboundeth in transgressions, Curae 29. 22. It is since, and that is no little evil;
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therefore before you offer your gift you should end your quarrels, Matth. 5. 23, 24. Take special heed of Anger that your Prayers be not hindered, 1 Pet. 3. 7. that it hinder not the duty, or the success of it;
Therefore before you offer your gift you should end your quarrels, Matthew 5. 23, 24. Take special heed of Anger that your Prayers be not hindered, 1 Pet. 3. 7. that it hinder not the duty, or the success of it;
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3. Consequent, or a part of this, it will damnifie in the presence of God to thy Soul, without which thou wilt have a poor dull life, Psal. 63. 1, 2, 3. Thou hast fumed him to a distance from thee,
3. Consequent, or a part of this, it will damnify in the presence of God to thy Soul, without which thou wilt have a poor dull life, Psalm 63. 1, 2, 3. Thou hast fumed him to a distance from thee,
4. In thy Peace. If you would not grieve the Spirit that should seal you, you must put away all bitterness and wrath, Eph. 4. 30, 31. The sweet Spirit will not abide in the House, where there is so much noise, that good men have no mind to be there, if they could help it.
4. In thy Peace. If you would not grieve the Spirit that should seal you, you must put away all bitterness and wrath, Ephesians 4. 30, 31. The sweet Spirit will not abide in the House, where there is so much noise, that good men have no mind to be there, if they could help it.
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for a slight cause, or for any cause, Prov. 17. 27. a man of understanding is of an excellent (or as it is in the Margin) of a cool Spirit. It is a Nabal, and folly is with him; that is, morose and evil humoured that he cannot be spoken to, (1 Sam. 25. 17. 25.) that setteth Will and Humour above Reason.
for a slight cause, or for any cause, Curae 17. 27. a man of understanding is of an excellent (or as it is in the Margin) of a cool Spirit. It is a Nabal, and folly is with him; that is, morose and evil humoured that he cannot be spoken to, (1 Sam. 25. 17. 25.) that sets Will and Humour above Reason.
An Heathen advised an angry man to look in the Glass in the Paroxysm, what a disfigurement it is, Eyes flaming, Countenance distorted, Mouth frothing, &c. Nescio utrum magis detestabile vitium an deforme, Seneca.
an Heathen advised an angry man to look in the Glass in the Paroxysm, what a disfigurement it is, Eyes flaming, Countenance distorted, Mouth frothing, etc. Nescio utrum magis detestabile Vitium an deform, Senecca.
Men have no pleasure in converse with such a man, lest he be hurt or infected by him, Prov. 22. 24, 25. And is it not a fine credit for thee to be marked,
Men have no pleasure in converse with such a man, lest he be hurt or infected by him, Curae 22. 24, 25. And is it not a fine credit for thee to be marked,
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when Men shall have an occasion to say, If this be your Religon, or these be your religious Folks, fair fall a good quiet Carnal man, as People call them.
when Men shall have an occasion to say, If this be your Religion, or these be your religious Folks, fair fallen a good quiet Carnal man, as People call them.
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He that knoweth not how to rule his own House, how should he rule in the Church of God, 1 Tim. 3. 5. And how should he rule his own House, that cannot rule himself? This passionateness makes him cheap to those he should govern.
He that Knoweth not how to Rule his own House, how should he Rule in the Church of God, 1 Tim. 3. 5. And how should he Rule his own House, that cannot Rule himself? This passionateness makes him cheap to those he should govern.
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The words of the wise are heard in quiet, more than the cry of him that ruleth among fools, Eccl. 9. 17. A quiet sedate man that speaks quietly and weightily, shall be more heeded and obeyed,
The words of the wise Are herd in quiet, more than the cry of him that Ruleth among Fools, Ecclesiastes 9. 17. A quiet sedate man that speaks quietly and weightily, shall be more heeded and obeyed,
Anger of it self is trouble, and brings troubles from those we converse with, and God oft severely punishes this Sin in crosses and disappointments, in sickness and sin of relations to tame them.
Anger of it self is trouble, and brings Troubles from those we converse with, and God oft severely Punishes this since in Crosses and disappointments, in sickness and since of relations to tame them.
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9. In the danger of the Soul. He that is angry with his brother without cause, is in danger of the judgment, Matth. 5. 22. that is, of God's wrath and judgment,
9. In the danger of the Soul. He that is angry with his brother without cause, is in danger of the judgement, Matthew 5. 22. that is, of God's wrath and judgement,
And if ye forgive not men their trespasses, neither will your Father which is in heaven forgive you, Matth. 6. 15. the sad Process of habituated Anger.
And if you forgive not men their Trespasses, neither will your Father which is in heaven forgive you, Matthew 6. 15. the sad Process of habituated Anger.
angry for little things, angry for nothing; angry at his work, angry at his meat; angry in health, angry in sickness, Eccl. 5. 17. Hath great wrath in his sickness.
angry for little things, angry for nothing; angry At his work, angry At his meat; angry in health, angry in sickness, Ecclesiastes 5. 17. Hath great wrath in his sickness.
To improve our Parable, I shall conclude this Head in comparing this City broken down to the lamentable condition of a glorious City, in the taking of it,
To improve our Parable, I shall conclude this Head in comparing this city broken down to the lamentable condition of a glorious city, in the taking of it,
and acts of Government ] even Nergal-sharezer, Samger-nebo, Sarsechim, Rab-saris, Nergah-sharezer, Rab-mag, with all the residue of the Princes of the King of Babylon.
and acts of Government ] even Nergal-sharezer, Samger-nebo, Sarsechim, Rab-saris, Nergah-sharezer, Rab-mag, with all the residue of the Princes of the King of Babylon.
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To have men of such names, of such uncouth sounds sit here, so diverse to Hilkiah, Eliakem, &c. Strangers, Heathens, &c. O God, the Heathen are come into thy Inheritance, Jerusalem have they defiled. So when thy City is broken up and dismantled by the Enemy, that always lays siege to it,
To have men of such names, of such uncouth sounds fit Here, so diverse to Hilkiah, Eliakem, etc. Strangers, heathens, etc. O God, the Heathen Are come into thy Inheritance, Jerusalem have they defiled. So when thy city is broken up and dismantled by the Enemy, that always lays siege to it,
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The second thing to be spoken to, is, What is to be done, so as to be fortified, to have the rule over our own Spirits, so as not to be as a City broken down, and without walls.
The second thing to be spoken to, is, What is to be done, so as to be fortified, to have the Rule over our own Spirits, so as not to be as a city broken down, and without walls.
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1. A true Principle of Good in the Soul. To be transformed by the renewing of your mind, Rom. 12. 2. To be brought into the true Spirit of Christ, which is a Spirit of Meekness.
1. A true Principle of Good in the Soul. To be transformed by the renewing of your mind, Rom. 12. 2. To be brought into the true Spirit of christ, which is a Spirit of Meekness.
Prov. 2. 10, 11. When Wisdom entreth into thine heart, and Knowledge is pleasant unto thy Soul, Discretion shall preserve thee, understanding shall keep thee.
Curae 2. 10, 11. When Wisdom entereth into thine heart, and Knowledge is pleasant unto thy Soul, Discretion shall preserve thee, understanding shall keep thee.
In a world of provocations it was great wisdom in that great Man, that to keep him out of Anger, had that saying Matth. 11. 29. written in his Study always before him, to temper himself by whenever he was provoked;
In a world of provocations it was great Wisdom in that great Man, that to keep him out of Anger, had that saying Matthew 11. 29. written in his Study always before him, to temper himself by whenever he was provoked;
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when he suffered he threatned not, but committed himself to him that judgeth righteously, 1 Pet. 2. 21, 23. and that in the case of Life it self, and great bodily Sufferings;
when he suffered he threatened not, but committed himself to him that Judgeth righteously, 1 Pet. 2. 21, 23. and that in the case of Life it self, and great bodily Sufferings;
Besides the undecency, rudeness, and unmannerliness, not to forbear your Contests, whilst he stands by, is unaccountable, a respect expected by any stranger, not much better than your selves.
Beside the undecency, rudeness, and unmannerliness, not to forbear your Contests, while he Stands by, is unaccountable, a respect expected by any stranger, not much better than your selves.
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Potest miles coram rege suo non irasci, ob solam Regiae Majestatis eminentiam, Basil. A Soldier (though Wrath and Envy seem to be the essential qualities of a Soldier) can bridle his Rage,
Potest miles coram rege Sue non Irascible, ob Solam Regiae Majestatis eminentiam, Basil. A Soldier (though Wrath and Envy seem to be the essential qualities of a Soldier) can bridle his Rage,
and impatient of any Contradiction or Noncompliance, as if you were infallible, and none must think or speak otherwise than you do, on pain of your high displeasure.
and impatient of any Contradiction or Noncompliance, as if you were infallible, and none must think or speak otherwise than you do, on pain of your high displeasure.
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He shall live happily and comfortably, because he avoids that strife which makes mens lives miserable. (Mr. Pool on the place.) Mr. Ball hated Passion in Professors,
He shall live happily and comfortably, Because he avoids that strife which makes men's lives miserable. (Mr. Pool on the place.) Mr. Ball hated Passion in Professors,
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Oft your great quarrels are about worldly Concerns, which if you were mortified to as you should be, you would not count them worthy of so much heat and passion about them.
Oft your great quarrels Are about worldly Concerns, which if you were mortified to as you should be, you would not count them worthy of so much heat and passion about them.
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they are afraid the World should overgo them, and so oft withold more than is meet, and trouble their own House, Prov. 11. 29. How should sinful Anger be kept out,
they Are afraid the World should overgo them, and so oft withhold more than is meet, and trouble their own House, Curae 11. 29. How should sinful Anger be kept out,
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when Wives are straitned, and have not honour (of due maintenance as the word imports) and are not used as fellow - heirs of the grace of life, (1 Pet. 3. 7.) And in other Occurrences and Occasions, mens too much love to the World will hazard the greatest kindnesses,
when Wives Are straitened, and have not honour (of due maintenance as the word imports) and Are not used as fellow - Heirs of the grace of life, (1 Pet. 3. 7.) And in other Occurrences and Occasions, Mens too much love to the World will hazard the greatest Kindnesses,
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6. To live by faith. There is an evil heart of unbelief in all roots of bitterness, that spring up among you, one towards another at any time. Faith in unseen things sets a huge wall about our Spirits, against all Incursions or Excursions to our prejudice.
6. To live by faith. There is an evil heart of unbelief in all roots of bitterness, that spring up among you, one towards Another At any time. Faith in unseen things sets a huge wall about our Spirits, against all Incursions or Excursions to our prejudice.
Moses endured, as seeing him who is invisible, (Hebr. 11. 27.) And Faith will fetch in help from Heaven, to repel and overcome all Assaults made upon us, Luke 17. 4, 5. Our Saviour spake considerably to this matter,
Moses endured, as seeing him who is invisible, (Hebrew 11. 27.) And Faith will fetch in help from Heaven, to repel and overcome all Assaults made upon us, Lycia 17. 4, 5. Our Saviour spoke considerably to this matter,
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And on this the Apostle said unto the Lord, Increase our Faith; without more Faith then yet we have, we can never pass by such reiterated Provocations;
And on this the Apostle said unto the Lord, Increase our Faith; without more Faith then yet we have, we can never pass by such reiterated Provocations;
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Through Faith (and it alone) you do more than subdue Kingdoms, [ you may subdue your selves ] and work righteousness [ even the righteousness of God, which the wrath of men never worketh, Jam. 1. 20. ] and out of weakness be made strong, wax valiant in fight, and turn to fight these armies of the Aliens. What a disappointment and defeat doth believing Patience give to your Enemy,
Through Faith (and it alone) you do more than subdue Kingdoms, [ you may subdue your selves ] and work righteousness [ even the righteousness of God, which the wrath of men never works, Jam. 1. 20. ] and out of weakness be made strong, wax valiant in fight, and turn to fight these armies of the Aliens. What a disappointment and defeat does believing Patience give to your Enemy,
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and it may be you cause your Enemy to fly to his loss, and gain to your selves by it, to increase your strength against another time, from the Success and Comfort you find in this stout resistance.
and it may be you cause your Enemy to fly to his loss, and gain to your selves by it, to increase your strength against Another time, from the Success and Comfort you find in this stout resistance.
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If Love suffereth long, and is kind, envieth not, vaunteth not its self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil, beareth all things, believeth all things, hopeth all things, endureth all things, 1 Cor. 13. 4, 5, 7. Where could Anger get in? If love had this ascendency in the Soul, there would be no room for Passion.
If Love suffers long, and is kind, Envieth not, vaunteth not its self, is not puffed up, does not behave it self unseemly, seeks not her own, is not Easily provoked, Thinketh no evil, bears all things, Believeth all things, Hopes all things, Endureth all things, 1 Cor. 13. 4, 5, 7. Where could Anger get in? If love had this ascendency in the Soul, there would be no room for Passion.
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And if we labour under the want of the manifestation of Divine Love, and feel his Displeasure, that he may be pleased with us, we would sure be willing to let our displeasure towards others, to fall,
And if we labour under the want of the manifestation of Divine Love, and feel his Displeasure, that he may be pleased with us, we would sure be willing to let our displeasure towards Others, to fallen,
neither will your Father which is in Heaven forgive your trespasses, Matth. 18. 35. 8. Labour to have the heart always possessed with some holly thing.
neither will your Father which is in Heaven forgive your Trespasses, Matthew 18. 35. 8. Labour to have the heart always possessed with Some holly thing.
The word of God should dwell in you richly, Col. 3. 16. If the Book of the Law is prescribed to the King, that he must have it with him, and read in it all the days of his life;
The word of God should dwell in you richly, Col. 3. 16. If the Book of the Law is prescribed to the King, that he must have it with him, and read in it all the days of his life;
among other reasons, that it might help the temper of his Spirit, that his heart might not be lifted up above his brethren, Deut. 17. 19, 20. Why should not this blessed word, read constantly by every good man (with understanding, observation and application) help his heart to carry without pride and passion towards all about him? If it be sufficient to temper the heart of a King, shall it not be enough to temper such poor Wretches as thee and me.
among other Reasons, that it might help the temper of his Spirit, that his heart might not be lifted up above his brothers, Deuteronomy 17. 19, 20. Why should not this blessed word, read constantly by every good man (with understanding, observation and application) help his heart to carry without pride and passion towards all about him? If it be sufficient to temper the heart of a King, shall it not be enough to temper such poor Wretches as thee and me.
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We must, because of the many Enemies that are ready to come against us, make our Prayer unto our God, and set a watch against them day and night because of them ▪ Neh. 4. 9. In the case of Offences,
We must, Because of the many Enemies that Are ready to come against us, make our Prayer unto our God, and Set a watch against them day and night Because of them ▪ Neh 4. 9. In the case of Offences,
and passing by and forgiving, you will easily miss it, (there will always be so many occasions) unless you take great heed, implied in that of Luke 17. 3. (as I hinted before).
and passing by and forgiving, you will Easily miss it, (there will always be so many occasions) unless you take great heed, implied in that of Lycia 17. 3. (as I hinted before).
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If you would carry as you should, do towards all Relations and others you have to do with, you must take heed to your Spirits, Mal. 2. 15, 16, you must cure your Miscarriages at the root, by getting your Spirits better compounded,
If you would carry as you should, do towards all Relations and Others you have to do with, you must take heed to your Spirits, Malachi 2. 15, 16, you must cure your Miscarriages At the root, by getting your Spirits better compounded,
and mixt and made up with the Graces that make a right Spirit, and then you must watch to keep it so, that you may neither deliberately nor suddenly deal treacherously. Though your Walls be built, you should keep a watch too, and all little enough.
and mixed and made up with the Graces that make a right Spirit, and then you must watch to keep it so, that you may neither deliberately nor suddenly deal treacherously. Though your Walls be built, you should keep a watch too, and all little enough.
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What doth Anger do, but what Calmness might do, and do it better, and escape this trouble of vexation? unless like the Dog in the Fable, that would not have his Bone unless he might fight for it.
What does Anger doe, but what Calmness might do, and do it better, and escape this trouble of vexation? unless like the Dog in the Fable, that would not have his Bone unless he might fight for it.
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The soft tongue breaketh the bone, Prov. 25. 15. Wise men speak quietly, and do their business without noise, (Eccl. 9. 17.) and by this means prevail more with the weightiness of their counsel and calm delivery,
The soft tongue breaks the bone, Curae 25. 15. Wise men speak quietly, and do their business without noise, (Ecclesiastes 9. 17.) and by this means prevail more with the weightiness of their counsel and Cam delivery,
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If what I would have done, may sooner and sooner be done by fair words, who would chide to have it done? What a fine Life is it to have all things done in quiet? Unless you love Anger, who would be angry,
If what I would have done, may sooner and sooner be done by fair words, who would chide to have it done? What a fine Life is it to have all things done in quiet? Unless you love Anger, who would be angry,
with thy Inferiors sordid and base; either he that hath wronged thee is stronger than thou, or weaker. If stronger spare thy self; if weaker spare him.
with thy Inferiors sordid and base; either he that hath wronged thee is Stronger than thou, or Weaker. If Stronger spare thy self; if Weaker spare him.
Answer not a fool acccording to his folly, least thou be also like unto him, Prov. 26. 4. If a bad man, have a care of exposing Religion by thy salleys of wrath, that you prejudice him not to Religion for want of a little Self-denial.
Answer not a fool according to his folly, lest thou be also like unto him, Curae 26. 4. If a bad man, have a care of exposing Religion by thy sallies of wrath, that you prejudice him not to Religion for want of a little Self-denial.
The Turk that suffered a Renegado to beat him, and being askt by a Christian why he would suffer it, said, If you will turn to our Religion, you shall beat me too;
The Turk that suffered a Renegado to beatrice him, and being asked by a Christian why he would suffer it, said, If you will turn to our Religion, you shall beatrice me too;
And if it be as bitter to you as it is to some (that are rarelier guilty and less transported) you will not buy no pleasure and repentance at so dear a rate;
And if it be as bitter to you as it is to Some (that Are rarelier guilty and less transported) you will not buy no pleasure and Repentance At so dear a rate;
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you might at any time, when all in a Tumult, with the Town-Clark, dismiss the Assembly, Acts 19. 40. with this, We are in danger to be called in question for this days uproar, there being no cause, whereby we may give an account of this concourse.
you might At any time, when all in a Tumult, with the Town-Clark, dismiss the Assembly, Acts 19. 40. with this, We Are in danger to be called in question for this days uproar, there being no cause, whereby we may give an account of this concourse.
7. Consider that nothing in any anger with others is lawful, farther than you design and effect their good thereby, and not at all to satisfie your own Humour, or promote Revenge.
7. Consider that nothing in any anger with Others is lawful, farther than you Design and Effect their good thereby, and not At all to satisfy your own Humour, or promote Revenge.
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but that as the churning of Milk bringeth forth Butter, and the wringing of the Nose bringeth forth Blood [ instead of blowing it, that should purge the Head,
but that as the churning of Milk brings forth Butter, and the wringing of the Nose brings forth Blood [ instead of blowing it, that should purge the Head,
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what doth thine own heart tell thee on this account? (2.) Or maist thou not soon do as much, Gal. 6. 1. Or (3.) wouldst thou be willing to be screwed,
what does thine own heart tell thee on this account? (2.) Or Mayest thou not soon do as much, Gal. 6. 1. Or (3.) Wouldst thou be willing to be screwed,
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and aggravated, and no defence admitted, as thou dost no with thy Brother with whom thou strivest? Or (4.) would'st have God deal so with thee? Job 31. 13, 14, 15. If I did despise the cause of my man-servant,
and aggravated, and no defence admitted, as thou dost not with thy Brother with whom thou Strivest? Or (4.) Wouldst have God deal so with thee? Job 31. 13, 14, 15. If I did despise the cause of my manservant,
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Wouldst thou be willing to be thus born down, and not suffered to speak if thou hadst Truth on thy side, meerly because thou art an Inferior? ] But what then shall I do when God riseth up,
Wouldst thou be willing to be thus born down, and not suffered to speak if thou Hadst Truth on thy side, merely Because thou art an Inferior? ] But what then shall I do when God Riseth up,
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and how can we look for other? Col. 4. 1. Masters give to your Servants that which is just and equal, [ one part whereof is imputing fault unto them ] knowing that ye have a Master in Heaven, that will judge you without Passion,
and how can we look for other? Col. 4. 1. Masters give to your Servants that which is just and equal, [ one part whereof is imputing fault unto them ] knowing that you have a Master in Heaven, that will judge you without Passion,
and did not one fashion us in the womb? There is no such difference between us, that there must be such a distance, we are even in the Womb and the Grave,
and did not one fashion us in the womb? There is no such difference between us, that there must be such a distance, we Are even in the Womb and the Grave,
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In a word, if Servants could observe that duty of not answering again, and Masters and Mistresses that of forbearing threatning, (Tit. 2. 9. Eph. 6. 9.) there would be more peace in our Families and in our Consciences too, than there is.
In a word, if Servants could observe that duty of not answering again, and Masters and Mistress's that of forbearing threatening, (Tit. 2. 9. Ephesians 6. 9.) there would be more peace in our Families and in our Consciences too, than there is.
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If any one acts crossingly, or speaks provokingly, it is what God hath appointed, and who can say to him what dost thou? This quieted David when Shimei cursed him;
If any one acts crossingly, or speaks provokingly, it is what God hath appointed, and who can say to him what dost thou? This quieted David when Shimei cursed him;
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nor we cannot afford to speak kindly to them, nor are willing to hear any speak well of them, 2 Sam. 13. 32. By the appointment of Absolom, this hath been determined, from the day that he forced his sister Tamar.
nor we cannot afford to speak kindly to them, nor Are willing to hear any speak well of them, 2 Sam. 13. 32. By the appointment of Absalom, this hath been determined, from the day that he forced his sister Tamar.
1. That we take heed of Tales and Reports of others to their prejudice. Prov. 16. 28. A froward man soweth strife, and a whisperer separateth very friends;
1. That we take heed of Tales and Reports of Others to their prejudice. Curae 16. 28. A froward man Soweth strife, and a whisperer separateth very Friends;
and so he that loves to repeat old things, doth the same, to set men at a distance one from another, Prov. 17. 9. Lev. 19. 16. Prov. 11. 13. & 26. 20. therefore love not Tales, and take no heed to every word that is said.
and so he that loves to repeat old things, does the same, to Set men At a distance one from Another, Curae 17. 9. Lev. 19. 16. Curae 11. 13. & 26. 20. Therefore love not Tales, and take no heed to every word that is said.
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Hear both sides, and conceive not a prejudice upon hear-say. Isa. 11. 3. The blessed Messiah would not reprove after the hearing of the ear. To judge by hear-say;
Hear both sides, and conceive not a prejudice upon hearsay. Isaiah 11. 3. The blessed Messiah would not reprove After the hearing of the ear. To judge by hearsay;
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Now a right Christian-heart desires that others should do good, and so are not hasty to believe evil of any. 1 Cor. 13. 6, 7. He rejoyceth not in iniquity,
Now a right Christian-heart Desires that Others should do good, and so Are not hasty to believe evil of any. 1 Cor. 13. 6, 7. He Rejoiceth not in iniquity,
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Many may have cause to say as David, If they be the children of men that have stirred thee up against me, cursed are they before the Lord, 1 Sam. 26. 19.
Many may have cause to say as David, If they be the children of men that have stirred thee up against me, cursed Are they before the Lord, 1 Sam. 26. 19.
and in act too upon a temptation. Some Heathens have done worthily this way: Tully said of Julius Caesar, That he was wont to forget nothing but Injuries.
and in act too upon a temptation. some heathens have done worthily this Way: Tully said of Julius Caesar, That he was wont to forget nothing but Injuries.
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They distinguish between avenging and bearing a grudge. They illustrate it thus, Thou shalt not avenge. If Reuben ask Simeon such a Courtesie, and he deny him;
They distinguish between avenging and bearing a grudge. They illustrate it thus, Thou shalt not avenge. If Reuben ask Simeon such a Courtesy, and he deny him;
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It is an observable thing, that if we go to Ordinances (Prayer, Sacraments, &c.) if thy Brother hath ought against thee, thou must leave thy Gift at the Altar,
It is an observable thing, that if we go to Ordinances (Prayer, Sacraments, etc.) if thy Brother hath ought against thee, thou must leave thy Gift At the Altar,
and go and satisfie thy Brother, and then come to offer thy Gift, Matth. 5. 23. but if thou hast ought against thy Brother, Mark 11. 25. thou maist make a short work of it, forgive that thy Father may forgive thee.
and go and satisfy thy Brother, and then come to offer thy Gift, Matthew 5. 23. but if thou hast ought against thy Brother, Mark 11. 25. thou Mayest make a short work of it, forgive that thy Father may forgive thee.
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The Heathen will rise against us that counted Anger so unmanly (and so unmanning) a Passion, that between the Commotion and any Word or Action, he would repeat over the Greek Alphabet, that Reason might have a little time to recover its Seat,
The Heathen will rise against us that counted Anger so unmanly (and so unmanning) a Passion, that between the Commotion and any Word or Actium, he would repeat over the Greek Alphabet, that Reason might have a little time to recover its Seat,
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It is easier to exclude than to govern pernicious things, not to admit them than to moderate them when admitted — For when the Enemy hath gotten himself within the Gates, he doth not receive Law from the Captives.
It is Easier to exclude than to govern pernicious things, not to admit them than to moderate them when admitted — For when the Enemy hath got himself within the Gates, he does not receive Law from the Captives.
You have tried and tasted the bitterness of being angry, but did you ever try the sweetness of putting anger by? Do it therefore that it may appear you can do it,
You have tried and tasted the bitterness of being angry, but did you ever try the sweetness of putting anger by? Do it Therefore that it may appear you can do it,
Now what if you made trial to put off Anger at certain times? 1. When Strangers are by. Is it handsome to entertain Strangers with brawls? They will say, you might have forborn till I had been gone.
Now what if you made trial to put off Anger At certain times? 1. When Strangers Are by. Is it handsome to entertain Strangers with brawls? They will say, you might have forborn till I had been gone.
An angry person will shame one before company. 2. Before and after any solemn Ordinance. Before, that thy own heart may be prepared to do Service that may be accepted, and made beneficial to thee.
an angry person will shame one before company. 2. Before and After any solemn Ordinance. Before, that thy own heart may be prepared to do Service that may be accepted, and made beneficial to thee.
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And besides, just, or soon, afte Duties in Secret or in the Family, to fall a quarrelling, implies that it is more than like, that that matter possessed your mind all the while of the Duty:
And beside, just, or soon, aft Duties in Secret or in the Family, to fallen a quarreling, Implies that it is more than like, that that matter possessed your mind all the while of the Duty:
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However, that it becomes you not so soon to forget where you have been, and it seems rather too great an Extream to turn from Devotion to Passion, from Praying to Chiding:
However, that it becomes you not so soon to forget where you have been, and it seems rather too great an Extreme to turn from Devotion to Passion, from Praying to Chiding:
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And let it be for a lamentation and great shame to us, that any occasion should be given for an observation to be made of any of us, that after some solemn days, we are most cross and peevish,
And let it be for a lamentation and great shame to us, that any occasion should be given for an observation to be made of any of us, that After Some solemn days, we Are most cross and peevish,
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For shame let it be so no more. (3.) And all the Sabbath-day. What if you made a resolution, that whatever occasion you have, you will not be angry on that day;
For shame let it be so no more. (3.) And all the Sabbath-day. What if you made a resolution, that whatever occasion you have, you will not be angry on that day;
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not finding your own pleasure, [ to be angry for your own pleasure though you can find no pleasure in it ] nor speaking your own words, Isa. 58. 13. The Sabbath would be better sanctified,
not finding your own pleasure, [ to be angry for your own pleasure though you can find no pleasure in it ] nor speaking your own words, Isaiah 58. 13. The Sabbath would be better sanctified,
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and will not this be matter of Joy to you? and may you not, by finding the feasibleness and sweetness of putting it by at some times, be strengthened rarely to admit it at any time?
and will not this be matter of Joy to you? and may you not, by finding the feasibleness and sweetness of putting it by At Some times, be strengthened rarely to admit it At any time?
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Consider the sad Example you follow in this, even of Saul (from whom the Spirit of the Lord was withdrawn for his sin, and an evil Spirit from God troubled him, 1 Sam. 16. 14.) who was inraged against Jonathan for endeavouring to pacifie him towards David, 1 Sam. 20. 30, 31, &c. albeit once before he had taken Jonathan 's intercession much better in the same cause, 1 Sam. 19. 4, 5, &c. It looks as if an evil Spirit from the Lord was upon us when we do on this fashion.
Consider the sad Exampl you follow in this, even of Saul (from whom the Spirit of the Lord was withdrawn for his since, and an evil Spirit from God troubled him, 1 Sam. 16. 14.) who was enraged against Johnathan for endeavouring to pacify him towards David, 1 Sam. 20. 30, 31, etc. albeit once before he had taken Johnathan is Intercession much better in the same cause, 1 Sam. 19. 4, 5, etc. It looks as if an evil Spirit from the Lord was upon us when we do on this fashion.
But David was thankful to God and Abigail, for appeasing him in a like case, 1 Sam. 25. 32, 33. What a rich and lovely Ornament in Religion is a wise reprover to an obedient ear? Prov. 25. 11, 12. I have, I am sure, read a story (which I cannot so far recollect,
But David was thankful to God and Abigail, for appeasing him in a like case, 1 Sam. 25. 32, 33. What a rich and lovely Ornament in Religion is a wise reprover to an obedient ear? Curae 25. 11, 12. I have, I am sure, read a story (which I cannot so Far recollect,
Now here is much Instruction in this holy story. (1.) Their Anger is against a feared Sin. (2.) They shew much love and self-denial in their pleading with them, to recover them rather than force and punish them. (3.) When they are satisfied,
Now Here is much Instruction in this holy story. (1.) Their Anger is against a feared Sin. (2.) They show much love and self-denial in their pleading with them, to recover them rather than force and Punish them. (3.) When they Are satisfied,
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Now our Passion oft is not so glad to be allayed, but rather to add more Anger to it, Quasi sufficiens causa sit irascendi, graviter irasci. Seneca.
Now our Passion oft is not so glad to be allayed, but rather to add more Anger to it, Quasi Sufficiens causa sit irascendi, Graviter Irascible. Senecca.
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Ye meek of the earth (much more ye that are not so) seek meekness, Zeph. 2. 3. And when assaulted in this kind, lift up thy Soul in Prayer for present help.
You meek of the earth (much more the that Are not so) seek meekness, Zephaniah 2. 3. And when assaulted in this kind, lift up thy Soul in Prayer for present help.
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And if what thou faist or dost by mis-interpretation, doth provoke any, it will be a great relief to thee, that it was never intended by thee. 2. Take heed of a peevish touchy Spirit;
And if what thou Fairest or dost by misinterpretation, does provoke any, it will be a great relief to thee, that it was never intended by thee. 2. Take heed of a peevish touchy Spirit;
They take part with their Enemy that are not as mad as they. One expostulated with Demonax, why he would be a friend to his enemy? he answered, why he would be an enemy to his friend? there is as much reason for the one as for the other.
They take part with their Enemy that Are not as mad as they. One expostulated with demonax, why he would be a friend to his enemy? he answered, why he would be an enemy to his friend? there is as much reason for the one as for the other.
because they tell him no Tales of David, 1 Sam. 22. 7, 8. Use your selves to more hardness, he not so fond and tender of your own will, you may spoil your selves as well as a child with fondling.
Because they tell him no Tales of David, 1 Sam. 22. 7, 8. Use your selves to more hardness, he not so found and tender of your own will, you may spoil your selves as well as a child with fondling.
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Who am I, that I should not be crossed, when few have their will in every thing? And the great God, from me and others too, hath scarce his will in any thing.
Who am I, that I should not be crossed, when few have their will in every thing? And the great God, from me and Others too, hath scarce his will in any thing.
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Mr. Dod. Bear ye one anothers burthens, and so fulfil the law of Christ, Gal. 6. 2. Demosthenes could not pacifie a Mutiny with all his Oration, till he told the People a story of a man that hired an Ass to ride on,
Mr. Dod. Bear you one another's burdens, and so fulfil the law of christ, Gal. 6. 2. Demosthenes could not pacify a Mutiny with all his Oration, till he told the People a story of a man that hired an Ass to ride on,
Let the Woman take heed, when she complains of the hurt her Husband does abroad, that she be quiet and pleasing at home, that she do not drive him out,
Let the Woman take heed, when she complains of the hurt her Husband does abroad, that she be quiet and pleasing At home, that she do not drive him out,
and let the Man be a better Husband abroad, and keep better hours, that he may not tempt the poor Woman to unquietness at home. 4. Study sweetness of conversation with all men.
and let the Man be a better Husband abroad, and keep better hours, that he may not tempt the poor Woman to unquietness At home. 4. Study sweetness of Conversation with all men.
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To keep peace in discourse avoid censures, comparisons, & contradictions; the golden counsel of Bp. Hall. Causinus in his Holy Court, in his Agathopolis. p. 270. hath this instructive passage;
To keep peace in discourse avoid censures, comparisons, & contradictions; the golden counsel of Bishop Hall. Causinus in his Holy Court, in his Agathopolis. p. 270. hath this instructive passage;
That he fancying himself to travel into such a City (which represents not what is, but what should be, and might be) says, that he took a singular content,
That he fancying himself to travel into such a city (which represents not what is, but what should be, and might be) Says, that he took a singular content,
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But what endeavour soever they used, they could never say confidently, Yea, No: For as one had pronounced Yea, and made shew of contestation, the other said take it, I yield it.
But what endeavour soever they used, they could never say confidently, Yea, No: For as one had pronounced Yea, and made show of contestation, the other said take it, I yield it.
I could wish it might pass into a Proverb what is lately mentioned, Remember the shadow of the Ass. Labour to be like the brave Woman, Prov. 31. 26. She openeth her mouth with wisdom,
I could wish it might pass into a Proverb what is lately mentioned, remember the shadow of the Ass Labour to be like the brave Woman, Curae 31. 26. She Openeth her Mouth with Wisdom,
He is a man of understanding that is of an excellent (aliàs cool) spirit, Prov. 17. 27. You count him a weak man that doth not quickly take fire at a provocation:
He is a man of understanding that is of an excellent (alias cool) Spirit, Curae 17. 27. You count him a weak man that does not quickly take fire At a provocation:
Ille ingens animus & verus estimator sui, qui non vindicat injurias quia non sentit, Sen. He is the great mind and the true valuer of himself, that doth not revenge injuries,
Isle ingens animus & verus estimator sui, qui non Vindicates injurias quia non Sentit, Sen. He is the great mind and the true valuer of himself, that does not revenge injuries,
for he was angry at the Priest that he was so ready to go, and at all about him, that they had not hindered him in his present Passion, from sending such a Message.
for he was angry At the Priest that he was so ready to go, and At all about him, that they had not hindered him in his present Passion, from sending such a Message.
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The numbring of the Transgressions you have for Christ's sake, and Religions sake passed by, are as so many Trophes and Marks of Honour as Atchievements of the Grace of Christ in you.
The numbering of the Transgressions you have for Christ's sake, and Religions sake passed by, Are as so many Trophies and Marks of Honour as Achievements of the Grace of christ in you.
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or may answer him according to his folly, [ in the matter of his folly ] remember, 1. That it is for his sake to cure his Error, and to prevent his Self-conceitedness.
or may answer him according to his folly, [ in the matter of his folly ] Remember, 1. That it is for his sake to cure his Error, and to prevent his Self-conceitedness.
and murther a whole City, for the abuse of one unwary young Woman, &c. You think it was bravely done to avenge your Religion in the horrid abuse of it? but see how this is remembred by God? in the Prophetick blessing of the Tribes, they are cursed,
and murder a Whole city, for the abuse of one unwary young Woman, etc. You think it was bravely done to avenge your Religion in the horrid abuse of it? but see how this is remembered by God? in the Prophetic blessing of the Tribes, they Are cursed,
and their Posterity branded for this outrage, Gen 49. 5, 6. Object. 2. Sure this is no such great sin to make such a stir about to be a little angry, can be no such great matter.
and their Posterity branded for this outrage, Gen 49. 5, 6. Object. 2. Sure this is no such great since to make such a stir about to be a little angry, can be no such great matter.
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Doth Christ for nothing say that he that is angry with his Brother rashly, is in so much danger? And is it nothing that Moses, 1. the meekest man of all the Earth,
Does christ for nothing say that he that is angry with his Brother rashly, is in so much danger? And is it nothing that Moses, 1. the Meekest man of all the Earth,
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let it suffice for unregenerate men to be children of wrath; Eph. 2. 3. actively as well as passively; but let not the regenerate talk at that rate.
let it suffice for unregenerate men to be children of wrath; Ephesians 2. 3. actively as well as passively; but let not the regenerate talk At that rate.
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Are ye carnal, and will ye walk like men? 1 Cor. 3. 3. In some of your Transports, what could the vilest carnal Wretch speak or do worse? and if persisted in, take heed lest you prove your self unrenewed, after all, and for all your Professions, your holy Religion will not allow allowed Anger, you have not so learn'd Christ, Eph. 4. 24. And it reaches to all that follows,
are you carnal, and will you walk like men? 1 Cor. 3. 3. In Some of your Transports, what could the Vilest carnal Wretch speak or do Worse? and if persisted in, take heed lest you prove your self unrenewed, After all, and for all your Professions, your holy Religion will not allow allowed Anger, you have not so learned christ, Ephesians 4. 24. And it reaches to all that follows,
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as well as to what went before, and so pursuant of that, you are to put away all bitterness and wrath, &c. ver. 31. It is the victory and triumph of Grace to change mens natural tempers. 3. Men have had help in this case.
as well as to what went before, and so pursuant of that, you Are to put away all bitterness and wrath, etc. for. 31. It is the victory and triumph of Grace to change men's natural tempers. 3. Men have had help in this case.
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It is said of Beza, that he was naturally passionate, but he had got such victory over it, that it passed into a Proverb, That Beza had no Gall. And Judge Hales would say, that of himself he was inclined to be passionate,
It is said of Beza, that he was naturally passionate, but he had god such victory over it, that it passed into a Proverb, That Beza had no Gall. And Judge Hales would say, that of himself he was inclined to be passionate,
but unless he had said it of himself, no body could in the least have thought it by him, he had such an absolute command of himself in all his converse, that nothing like Passion was to be seen.
but unless he had said it of himself, no body could in the least have Thought it by him, he had such an absolute command of himself in all his converse, that nothing like Passion was to be seen.
Matth. 18. 3, 4. The Spirit that is in us lusteth to Envy, [ and so to Pride and Revengefulness ] but he gives more grace to overcome these most rooted lustings, James 4. 5, 6.
Matthew 18. 3, 4. The Spirit that is in us Lusteth to Envy, [ and so to Pride and Revengefulness ] but he gives more grace to overcome these most rooted lustings, James 4. 5, 6.
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2. Here is the truth and exercise of grace, to be meek when provoked, and herein you imitate Christ Jesus, 1 Pet. 2. 23. Who when he was reviled, reviled not again, and when he suffered he threatned not, [ what he would do at them,
2. Here is the truth and exercise of grace, to be meek when provoked, and herein you imitate christ jesus, 1 Pet. 2. 23. Who when he was reviled, reviled not again, and when he suffered he threatened not, [ what he would do At them,
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5. But if they are irreclaimable, why should you destroy your own comfort, or fall upon your self for their wickedness? were it not more rational to leave them unto God,
5. But if they Are irreclaimable, why should you destroy your own Comfort, or fallen upon your self for their wickedness? were it not more rational to leave them unto God,
and preserve your own City as well as you can? resolving (as once a grieved Father said to me) that he would not hence forward lay that to his heart, which his Son cast at his heels.
and preserve your own city as well as you can? resolving (as once a grieved Father said to me) that he would not hence forward lay that to his heart, which his Son cast At his heels.
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and to exercise unwearied patience and forbearance and pity towards them, considering that for ought you know, some may have the like trouble and exercise with you.
and to exercise unwearied patience and forbearance and pity towards them, considering that for ought you know, Some may have the like trouble and exercise with you.
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It concerns me (may one say in such circumstances) to be so taken up with making my peace with God, that I might have little heart to indulge any difference with any other.
It concerns me (may one say in such Circumstances) to be so taken up with making my peace with God, that I might have little heart to indulge any difference with any other.
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David in a sense of his Affliction from God for his sin, was calm and merciful to Shimei, that did most wickedly abuse him, 2 Sam. 16. 11. how much more with the rod on thy back shouldst thou be calm with them that do all they can to please thee, which oft is thy case;
David in a sense of his Affliction from God for his since, was Cam and merciful to Shimei, that did most wickedly abuse him, 2 Sam. 16. 11. how much more with the rod on thy back Shouldst thou be Cam with them that do all they can to please thee, which oft is thy case;
But how must you be cured, and others warned, if your sin must not be named? I am sorry if any have been uneasie under this Subject for their own sakes:
But how must you be cured, and Others warned, if your since must not be nam? I am sorry if any have been uneasy under this Subject for their own sakes:
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but if he come to preach particularly, and to come home to the conscience, then he is a railer, &c. The brighter the Sun shines, the more afflicting to a sore eye.
but if he come to preach particularly, and to come home to the conscience, then he is a railer, etc. The Brighter the Sun shines, the more afflicting to a soar eye.
Why who are ye? that we must be so cautious lest we touch your Freehold? And it is observable, that he doth not say, thou reprovest us, but thou reproachest us.
Why who Are you? that we must be so cautious lest we touch your Freehold? And it is observable, that he does not say, thou reprovest us, but thou reproachest us.
We may sometimes come close and hit you, when we know nothing of it, and if it anger you (as oft close work has that effect) and you take yourselves reproached.
We may sometime come close and hit you, when we know nothing of it, and if it anger you (as oft close work has that Effect) and you take yourselves reproached.
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But what a mercy would it be, if many might be humbled instead of angered: Ministers aim, and satisfaction should not be the praise, but the profit of the Hearers.
But what a mercy would it be, if many might be humbled instead of angered: Ministers aim, and satisfaction should not be the praise, but the profit of the Hearers.
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And I shall have cause to be grieved, and greatly humbled, if after all this, any one that professes Religion should persist in unbounded and unbridled wrath,
And I shall have cause to be grieved, and greatly humbled, if After all this, any one that Professes Religion should persist in unbounded and unbridled wrath,
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so as to be noted for a Person extravagant this way, to the dishonour of Religion, much more that they should be unashamed of such disgraceful transports,
so as to be noted for a Person extravagant this Way, to the dishonour of Religion, much more that they should be unashamed of such disgraceful transports,
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And to have passed by such occasions with meekness and patience and holy silence, would be matter of more true glory and peace to thy own Soul whoever thou art.
And to have passed by such occasions with meekness and patience and holy silence, would be matter of more true glory and peace to thy own Soul whoever thou art.
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and study to be quiet. Let the meeek seek meekness Zeph 2. 3. That the Peace of God may rule in our hearts, That we may learn of Christ to be meek and lowly in heart, That we may find rest to our Souls.
and study to be quiet. Let the meeek seek meekness Zephaniah 2. 3. That the Peace of God may Rule in our hearts, That we may Learn of christ to be meek and lowly in heart, That we may find rest to our Souls.
That we may study to have quiet Hearts and quiet Houses, That God may continue to make us a quiet habitation. Isa. 33. 20. And we may be under the proper qualification for Heaven, that Land of Quietness,
That we may study to have quiet Hearts and quiet Houses, That God may continue to make us a quiet habitation. Isaiah 33. 20. And we may be under the proper qualification for Heaven, that Land of Quietness,
In the fit of Anger Men care not what they say, true or false, and after oft to cure and mitigate the matter, they stick not falsly to represent the whole thing.
In the fit of Anger Men care not what they say, true or false, and After oft to cure and mitigate the matter, they stick not falsely to represent the Whole thing.
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Facilius est excludere perniciosa quam regere, & non admittere, quam admissa moderari — Nam cum intravit hostis, & portis se intulit, modum à captivis non accipit. Sen.
Facilius est excludere perniciosa quam Regere, & non admittere, quam admissa moderari — Nam cum intravit hostis, & portis se intulit, modum à captivis non accipit. Sen.
Dr. Parker in his Continuation of his Ecclesiastical Polity, p. 695. hath this severe Reflection. — Some men will pray with the ardours of an Angel, love God with raptures of joy and delight, be transported. with deep and pathetick Devotions, talk of nothing but the unspeakable pleasures of Communion with the Lord Jesus, be ravisht with devout and seraphick Meditations of Heaven; and like the blest Spirits there, seem to relish nothing but spiritual delights and entertainments: who when they return from their transfiguration, to their ordinary converse with men, are churlish as a Cynick, passionate as an angry Wash, envious as a studious Dunce, and insolent as a Female Tyrant; proud and haughty in their deportment; peevish, petulant, and self-will'd, impatient of contradiction, implacable in their anger, rude and imperious in all their conversation, and made up of nothing but pride, malice, and peevishness. [ A Book not at all liked by Judge Hales, in the design of it; but if my Adversary will write a Book (if he say nothing but true) surely I would take it upon my shoulder, &c. Job 31. 35, 36. so ] pudet haec opprobria nobis, & dici potuisse, & non potuisse refelli.
Dr. Parker in his Continuation of his Ecclesiastical Polity, p. 695. hath this severe Reflection. — some men will pray with the ardours of an Angel, love God with raptures of joy and delight, be transported. with deep and pathetic Devotions, talk of nothing but the unspeakable pleasures of Communion with the Lord jesus, be ravished with devout and seraphic Meditations of Heaven; and like the blessed Spirits there, seem to relish nothing but spiritual delights and entertainments: who when they return from their transfiguration, to their ordinary converse with men, Are churlish as a Cynic, passionate as an angry Wash, envious as a studious Dunce, and insolent as a Female Tyrant; proud and haughty in their deportment; peevish, petulant, and self-willed, impatient of contradiction, implacable in their anger, rude and imperious in all their Conversation, and made up of nothing but pride, malice, and peevishness. [ A Book not At all liked by Judge Hales, in the Design of it; but if my Adversary will write a Book (if he say nothing but true) surely I would take it upon my shoulder, etc. Job 31. 35, 36. so ] It is shameful haec Opprobria nobis, & dici potuisse, & non potuisse refelli.