A Brief receipt moral & Christian, against the passion of the heart, or sore of the mind, incident to most, and very grievous to many, in the trouble of enemies. / Being one single sermon by I. H. Minister of Froome. Published at this rate by itself, that any who need it, and have it. For the ease and benefit especially of the more tender, weak and melancholy; who feel these arrows stick in their spirits, but know not the way of plucking them out, or aswaging the pain of them.
The waves of death compassed me about, the flouds of ungodly men made me afraid. I will call upon the Lord, so shall I be saved from my Enemies. 2 Sam. 22.5.4. For Explication.
The waves of death compassed me about, the floods of ungodly men made me afraid. I will call upon the Lord, so shall I be saved from my Enemies. 2 Sam. 22.5.4. For Explication.
Or by Wisdom, when men have with much culture got a rule over their Spirits, by reason that they can pluck out the sting of any affection, it shall not hurt them, Sed nobis non licet esse tam diseratos, Or by stupidity and dulnesse meerly of temper and complexion, which hath this hap,
Or by Wisdom, when men have with much culture god a Rule over their Spirits, by reason that they can pluck out the sting of any affection, it shall not hurt them, said nobis non licet esse tam diseratos, Or by stupidity and dulness merely of temper and complexion, which hath this hap,
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There are other tempers therefore that are tender, that when wrongs, reproaches, injuries or troubles fall on them, they wound them, and grieve them;
There Are other tempers Therefore that Are tender, that when wrongs, Reproaches, injuries or Troubles fallen on them, they wound them, and grieve them;
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I do not know Sirs, how it may fare with many of you, but of such a Spirit I am sure, was holy David himself, who tells us often, that he was so affected here with, That his Soul was sore vexed,
I do not know Sirs, how it may fare with many of you, but of such a Spirit I am sure, was holy David himself, who tells us often, that he was so affected Here with, That his Soul was soar vexed,
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They shoot their arrows, sayes the Psalmist, even bitter words, Leviter volant, graviter vulnerant, and the poyson of Asps (in another place) is under their lips, to shew how deeply some things do wound,
They shoot their arrows, Says the Psalmist, even bitter words, Leviter volant, Graviter vulnerant, and the poison of Asps (in Another place) is under their lips, to show how deeply Some things do wound,
neither know we what to do, but our eyes are upo• thee. 2 Chron. 20.12. This is more at large, particularly the redresse lies in two things, the taking that course that will best please God;
neither know we what to do, but our eyes Are upo• thee. 2 Chronicles 20.12. This is more At large, particularly the redress lies in two things, the taking that course that will best please God;
It is such a conversation, as being grounded upon Faith in a cleansed heart, and kept clean through the Spirit of grace, does renounce all sin and cleave to what is good,
It is such a Conversation, as being grounded upon Faith in a cleansed heart, and kept clean through the Spirit of grace, does renounce all since and cleave to what is good,
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Herein are 7 things. 1. The foundation of such a course, or holy life, and that is Faith (a true, a sound Faith, dogmatical and fiducial) Heb. 11.6. Act. 15.19. 2. The subject wherein this faith resides, and from whence such a life must proceed, that is, the heart. Ro. 10.10. Act. 8.37. 3. The qualification of this subject.
Herein Are 7 things. 1. The Foundation of such a course, or holy life, and that is Faith (a true, a found Faith, dogmatical and fiducial) Hebrew 11.6. Act. 15.19. 2. The Subject wherein this faith resides, and from whence such a life must proceed, that is, the heart. Ro. 10.10. Act. 8.37. 3. The qualification of this Subject.
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and every thing else (though it be life it self, as to preparation of mind) so far as it shall stand in opposition to righteousness and truth. Mar. 8.34, 35.2 Tim. 2.19. and the love of Christ, or cleaving to him (as Ruth did to Naomi, that forsook all to follow her) which includes the embracing and pursuing whatsoever is good and acceptable to him.
and every thing Else (though it be life it self, as to preparation of mind) so Far as it shall stand in opposition to righteousness and truth. Mar. 8.34, 35.2 Tim. 2.19. and the love of christ, or cleaving to him (as Ruth did to Naomi, that forsook all to follow her) which includes the embracing and pursuing whatsoever is good and acceptable to him.
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Psal. 19.7, 8, 9. Gal. 6.16.2 Tim. 3.17. There are these particulars in this absolute course, which hath been the matter of other Sermons. See Mr. Rogers 7. treatises. treat 2.
Psalm 19.7, 8, 9. Gal. 6.16.2 Tim. 3.17. There Are these particulars in this absolute course, which hath been the matter of other Sermons. See Mr. Rogers 7. treatises. Treat 2.
The respective course, or wayes best to please God in reference peculiarly hereunto in short are, to take such a course only and do no otherwise, whatsoever we suffer, in seeking ease under our Enemies,
The respective course, or ways best to please God in Referente peculiarly hereunto in short Are, to take such a course only and do not otherwise, whatsoever we suffer, in seeking ease under our Enemies,
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And this is the course, (as the first thing in the redress) whereunto my discovrse is to bend, which I shall therefore particularize, in the Vse when I come to it.
And this is the course, (as the First thing in the redress) whereunto my discourse is to bend, which I shall Therefore particularise, in the Use when I come to it.
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whether they are Enemies or not, hath the advantage of this Text, to wit, that among many other blessings belonging to it, God will deliver such out of their troubles. Psal. 34.19. and give them peace or victory with their Enemies.
whither they Are Enemies or not, hath the advantage of this Text, to wit, that among many other blessings belonging to it, God will deliver such out of their Troubles. Psalm 34.19. and give them peace or victory with their Enemies.
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The second thing then, in the redresse upon this, is, when we do thus, without any farther explicating, which here needs not, The resting, (I have said) casting or rouling the Soul on the Lord,
The second thing then, in the redress upon this, is, when we do thus, without any farther explicating, which Here needs not, The resting, (I have said) casting or ruling the Soul on the Lord,
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but to leave the matter to him? Oh! Let me tell you Friends, it is a sweet thing in a difficult and vexatious busines, to have that, which is ones own duty in order to an effect, to be done,
but to leave the matter to him? Oh! Let me tell you Friends, it is a sweet thing in a difficult and vexatious business, to have that, which is ones own duty in order to an Effect, to be done,
Two wayes we have intimated here, to have ones desire or victory over Enemies, the one is, to be a righteous man, that is, to have our wayes please God,
Two ways we have intimated Here, to have ones desire or victory over Enemies, the one is, to be a righteous man, that is, to have our ways please God,
and the other, to trust in him to bring it about for us. Look into Psal. 37.5. There is a Text not long in the words, but much in the concernment of it.
and the other, to trust in him to bring it about for us. Look into Psalm 37.5. There is a Text not long in the words, but much in the concernment of it.
Commit thy way unto God, includes two things, the one is, to take such wayes as we are sure are agreeable to his Will, we cannot else commit them to him,
Commit thy Way unto God, includes two things, the one is, to take such ways as we Are sure Are agreeable to his Will, we cannot Else commit them to him,
Duty indeed is mans, the successe is Gods. See Psal. 55.22. Mat. 6.31, 32. 1 Pet. 5.7. To this purpose, it is most observeable of Iacob. Gen. 32. when Esau is comming out against him, it is said, there appeared one he wrestled with till break of day, compare it with Hos. 12.4.
Duty indeed is men, the success is God's See Psalm 55.22. Mathew 6.31, 32. 1 Pet. 5.7. To this purpose, it is most observable of Iacob. Gen. 32. when Esau is coming out against him, it is said, there appeared one he wrestled with till break of day, compare it with Hos. 12.4.
and having power with him, Esau comes and falls down conquered at his feet. And thus likewise did Ioseph, David, Daniel, and the three Children in their troubles.
and having power with him, Esau comes and falls down conquered At his feet. And thus likewise did Ioseph, David, daniel, and the three Children in their Troubles.
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as these were, yet is there something like, which still abides the Children of God in that furnace of reproach and obloquy, which wicked men do heat with the popular breath,
as these were, yet is there something like, which still abides the Children of God in that furnace of reproach and obloquy, which wicked men do heat with the popular breath,
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1. From the Soveraignty of God, who is the disposer of all things, and so hath the hearts of our En enemies in his hands to turn them as the Rivers of waters. Pro. 21.1.
1. From the Sovereignty of God, who is the disposer of all things, and so hath the hearts of our En enemies in his hands to turn them as the rivers of waters. Pro 21.1.
The Children of God many times, they have many a brunt, and ruffling with the World, In these brunts now, they go unto him, who is the great Lord of all, of whom the whole Family of Heaven and Earth is named, and he takes an order, he takes a course for them.
The Children of God many times, they have many a brunt, and ruffling with the World, In these brunts now, they go unto him, who is the great Lord of all, of whom the Whole Family of Heaven and Earth is nam, and he Takes an order, he Takes a course for them.
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but let the Master of the house once rate the curre, let the Lord of all but speak a word to call them in, our troubles all come off presently, let go their hold, and lye down before us.
but let the Master of the house once rate the cur, let the Lord of all but speak a word to call them in, our Troubles all come off presently, let go their hold, and lie down before us.
and give them victory when it is fit. Hence is he said to be not only a Sun but a Shield, Psal. 84.11. and a buckler, as well as an exceeding great reward. Gen. 15.1.
and give them victory when it is fit. Hence is he said to be not only a Sun but a Shield, Psalm 84.11. and a buckler, as well as an exceeding great reward. Gen. 15.1.
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than such as these, which are not for nothing doubtlesse, that God was his Rock; his habitation, his fortresse, his strong Tower, in reference to his Enemies.
than such as these, which Are not for nothing doubtless, that God was his Rock; his habitation, his fortress, his strong Tower, in Referente to his Enemies.
but pleasant even to those that behold them, for so it follows, and all her paths peace. Pro. 3.17. 4. From the advantage of Faith, which is the chief part of those wayes, or without which, our wayes cannot please God. Heb. 11.5.
but pleasant even to those that behold them, for so it follows, and all her paths peace. Pro 3.17. 4. From the advantage of Faith, which is the chief part of those ways, or without which, our ways cannot please God. Hebrew 11.5.
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or happinesse, in the mind, in virtue, se contentum esse, omnia sua secum portare, whereof they being not lyable to suffer diminution from any thing without, nothing can disturb, hurt, or injure them.
or happiness, in the mind, in virtue, se contentum esse, omnia sua secum portare, whereof they being not liable to suffer diminution from any thing without, nothing can disturb, hurt, or injure them.
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This outward life, or life of sense, may many times doubtlesle be troublesome enough, when yet there is another kind of inward life, a life of Faith in our retiring, and rouling the Soul upon God, wherein this same just man here lyes hush,
This outward life, or life of sense, may many times doubtlesle be troublesome enough, when yet there is Another kind of inward life, a life of Faith in our retiring, and ruling the Soul upon God, wherein this same just man Here lies hush,
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The Heavenly soul, though it may sometimes, as it were descend to the body, and ask what ails it? should have such apprehensions for the most part of these outward things,
The Heavenly soul, though it may sometime, as it were descend to the body, and ask what ails it? should have such apprehensions for the most part of these outward things,
And that is two-fold to wit, concerning those false wayes we are not to take; & concerning those right wayes we are to take, to get peace, under our Enemies.
And that is twofold to wit, Concerning those false ways we Are not to take; & Concerning those right ways we Are to take, to get peace, under our Enemies.
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and that we should not be the Servants of men. This in short then for the false wayes, which who so follow forsake David, who still flyes in these streights go Gods Precepts ( Psal. 119.22.42.61.69.78.95.) and imitate Saul, who when he could not be heard of God goes to a Witch;
and that we should not be the Servants of men. This in short then for the false ways, which who so follow forsake David, who still flies in these straights go God's Precepts (Psalm 119.22.42.61.69.78.95.) and imitate Saul, who when he could not be herd of God Goes to a Witch;
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1. You must seriously take aside your Soul and humble it before God. O Lord thou knowest my foolishnesse, and my sins are not hid before thee. Psal. 69.5. 2. You must go & seek reconciliation with your neighbour.
1. You must seriously take aside your Soul and humble it before God. Oh Lord thou Knowest my foolishness, and my Sins Are not hid before thee. Psalm 69.5. 2. You must go & seek reconciliation with your neighbour.
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and upon Christs account, how shall our heavenly Father ever forgive you your Trespasses? Mat. 6.15. They shall have Iudgment without mercy that have shemed no mercy, Ia. 2.13.
and upon Christ account, how shall our heavenly Father ever forgive you your Trespasses? Mathew 6.15. They shall have Judgement without mercy that have shemed no mercy, Ia. 2.13.
though they be unchristian, but to go on, and have patience when thou canst not have peace. And this, is to proceed so farr, in some cases at least, where the matter requires,
though they be unchristian, but to go on, and have patience when thou Canst not have peace. And this, is to proceed so Far, in Some cases At least, where the matter requires,
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and take away thy coat, for quietnesse and Christianities sake even to let them have thy cloak also. Mat. 5.40. I know this is a hard lesson to the most of us, our Stomacks are so high, we cannot easily submit to these lowly wayes of Christ. Mat. 11.29. We are ready indeed to say, to those with whom we fall out, I scorn to submit to such a one as you, I scorn to be beholding to you;
and take away thy coat, for quietness and Christianities sake even to let them have thy cloak also. Mathew 5.40. I know this is a hard Lesson to the most of us, our Stomachs Are so high, we cannot Easily submit to these lowly ways of christ. Mathew 11.29. We Are ready indeed to say, to those with whom we fallen out, I scorn to submit to such a one as you, I scorn to be beholding to you;
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Affliction arises not out of the dust, Iob. 5.6. and God raised up Solomon an adversary. 1. Ki. 11.23. 2. Looking up to him here, as just, and these instruments in his hand, thou must lay down all revenge at his feet. O Lord!
Affliction arises not out of the dust, Job 5.6. and God raised up Solomon an adversary. 1. Ki. 11.23. 2. Looking up to him Here, as just, and these Instruments in his hand, thou must lay down all revenge At his feet. O Lord!
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The Lord shall smite them, or their day shall come, but God forbid that I should stretch forth my hand against them, seeing thou hast assumed that prerogative, ( Deut. 32.35.) to thy self.
The Lord shall smite them, or their day shall come, but God forbid that I should stretch forth my hand against them, seeing thou hast assumed that prerogative, (Deuteronomy 32.35.) to thy self.
The place by the way, speaks no doubt of personal offences, as NONLATINALPHABET and NONLATINALPHABET denote, whether they be such as be great or less, done in the private or in the publick, I will not dispute, only I suppose the trespass to be such as is wounding to the conscience,
The place by the Way, speaks no doubt of personal offences, as and denote, whither they be such as be great or less, done in the private or in the public, I will not dispute, only I suppose the trespass to be such as is wounding to the conscience,
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It follows, But if he will not hear thee then take with thee two or three more, the reason of this is added, that by their testimony, thy words may be established, and if he shall neglect to hear them, tell it unto the Church, that is, I suppose, such as have authority (wheresoever seated I enquire not neither) to rebuke him publickly;
It follows, But if he will not hear thee then take with thee two or three more, the reason of this is added, that by their testimony, thy words may be established, and if he shall neglect to hear them, tell it unto the Church, that is, I suppose, such as have Authority (wheresoever seated I inquire not neither) to rebuke him publicly;
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but if be neglect to hear the Church, let him be unto thee as an Heathen and an Publican, that is, to our present purposes, let him alone to the judgment of God, thou hast done all a private Christian can do.
but if be neglect to hear the Church, let him be unto thee as an Heathen and an Publican, that is, to our present Purposes, let him alone to the judgement of God, thou hast done all a private Christian can do.
as thus bound by you, seeing he will not be brought to repentance that you may forgive him, shall be bound in Heaven, this is most fearful and patheticall;
as thus bound by you, seeing he will not be brought to Repentance that you may forgive him, shall be bound in Heaven, this is most fearful and pathetical;
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and what you shall loose, that is upon his repentance forgiving him, as you ought, (upon pain of Gods severity, v. ult. ) shall be loosed in Heaven, that is forgiven also of God;
and what you shall lose, that is upon his Repentance forgiving him, as you ought, (upon pain of God's severity, v. ult.) shall be loosed in Heaven, that is forgiven also of God;
but that it may also be thus interpreted, of private binding and loosing, for the more vigourous enforcing the much-wanted duty of fraternal correption, I assent to St. Augustine, Chrysostome, Theophilact, as they are quoted by others.
but that it may also be thus interpreted, of private binding and losing, for the more vigorous enforcing the much-wanted duty of fraternal correption, I assent to Saint Augustine, Chrysostom, Theophilact, as they Are quoted by Others.
I say unto you love your Enemies. Mat. 5.44. And if thine Enemy hunger feed him, if he be thirsty give him drink, for hereby shalt thou heap coals of fire on his head and the Lord shall reward thee.
I say unto you love your Enemies. Mathew 5.44. And if thine Enemy hunger feed him, if he be thirsty give him drink, for hereby shalt thou heap coals of fire on his head and the Lord shall reward thee.
but the using means directly and immediately to melt him, to wit, that these coals upon his head, may fall into ashes on his heart, and he repent in them
but the using means directly and immediately to melt him, to wit, that these coals upon his head, may fallen into Ashes on his heart, and he Repent in them
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So will the wayes of God, how coarse soever they may seem to the Stomack of a proud man, make a person, let them but the tryed, come off with better liking, and shew fairer in the eyes of those with whom he has to do,
So will the ways of God, how coarse soever they may seem to the Stomach of a proud man, make a person, let them but the tried, come off with better liking, and show Fairer in the eyes of those with whom he has to do,
Yea are they that justifie your selves before Men, but God knoweth your hearts, for that which is highly esteemed amongst Men, is abnomination in the sight of God.
Yea Are they that justify your selves before Men, but God Knoweth your hearts, for that which is highly esteemed among Men, is abnomination in the sighed of God.
Psal. 65.7. 3. In their ends. He hath many gracious ends oftentimes hereby, To prove thee. To humble thee. To discover thy sins. To file off thy rust. To cleer thy innocency.
Psalm 65.7. 3. In their ends. He hath many gracious ends oftentimes hereby, To prove thee. To humble thee. To discover thy Sins. To file off thy rust. To clear thy innocency.
That howsoever he disposes of thee as to enmities without, yet cannot all that thy Enemies do, ever take away thy peace within, thy peace in thy conscience, thy peace with God with whom thou walkest.
That howsoever he disposes of thee as to enmities without, yet cannot all that thy Enemies do, ever take away thy peace within, thy peace in thy conscience, thy peace with God with whom thou walkest.
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It is observed by Iosephus of Herod, which is seen likewise in his History of him, that he was a man, Ever, and most highly successefull in his affairs abroad,
It is observed by Iosephus of Herod, which is seen likewise in his History of him, that he was a man, Ever, and most highly successful in his affairs abroad,
3. That thou hast here so firm a bottome to rest upon, to wit, that whatsoever thy Adversaries are, God is engaged to take up the matter between thee and them,
3. That thou hast Here so firm a bottom to rest upon, to wit, that whatsoever thy Adversaries Are, God is engaged to take up the matter between thee and them,
as of their envy, that indeed they can find none, Qui pravos peccare non vult, ejus similis est, qui non vult ficum ficus ferre, infantes plorare, equum hinnire.
as of their envy, that indeed they can find none, Qui pravos Peccare non vult, His Similis est, qui non vult Ficum ficus Far, Infants plorare, Equum hinnire.
For the expectation from within, being lesse, counteth the ignorance more than the cause which bringeth the torment, sayes the Book of Wisdome, chap. 17. v. 13. Direct. 2. Making account that thou shalt have Enemies, labour to keep thy Soul within it self, that it be not drawn forth or engaged by those enmityes.
For the expectation from within, being less, counteth the ignorance more than the cause which brings the torment, Says the Book of Wisdom, chap. 17. v. 13. Direct. 2. Making account that thou shalt have Enemies, labour to keep thy Soul within it self, that it be not drawn forth or engaged by those enmities.
Psal. 37.1, 7. Si cujus impudentiá (sive quocunque vitio) offenderis, percontare te ipsum, an possit fieri, ut nulli sint in mundo impudentes? Non potest autem hoc fieri;
Psalm 37.1, 7. Si cujus impudentiá (sive quocunque vitio) offenderis, percontare te ipsum, an possit fieri, ut None sint in mundo impudentes? Non potest autem hoc fieri;
That is, Art thou offended with any ones enmity, malice, envy, impudence, or the like! Ask thy self whether it can be, that there should be no envious, malicious impudent,
That is, Art thou offended with any ones enmity, malice, envy, impudence, or the like! Ask thy self whither it can be, that there should be no envious, malicious impudent,
Suppose with a blow (sayes Seneca ) thou should hit thy Arm into thy Enemy, that thou couldst not draw it back again, such is the engagement of passion.
Suppose with a blow (Says Senecca) thou should hit thy Arm into thy Enemy, that thou Couldst not draw it back again, such is the engagement of passion.
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1. A delicacy, tendernesse or weaknesse of mind, not able to bear blows. If thou faintest in the day of adversity thy strength is small. Proc. 24.10. 2. An over-eagerness of heart set upon one thing.
1. A delicacy, tenderness or weakness of mind, not able to bear blows. If thou faintest in the day of adversity thy strength is small. Proc. 24.10. 2. an over-eagerness of heart Set upon one thing.
I. Sam. 23.22, 23. If I were now sent out upon such an err and here, to find how we might best come to be rid of the soarest troubles we have by adversaries, I should bring word with the certainty, Pride is the haunt, were you must come upon them, to prevent and slay them. Only of Pride commeth contention. Pro. 13.10. 4. Curiosity, with her two companions, garrulity and credulity.
I Sam. 23.22, 23. If I were now sent out upon such an err and Here, to find how we might best come to be rid of the soarest Troubles we have by Adversaries, I should bring word with the certainty, Pride is the haunt, were you must come upon them, to prevent and slay them. Only of Pride comes contention. Pro 13.10. 4. Curiosity, with her two Sodales, garrulity and credulity.
Take no heed, sayes the preacher, unto all words that are spoken, lest thou hear thy Servant curse, or speaking evil of thee, for oftentimes also thine own heart knoweth, that thou thy self likewise hath spoken evill of others. Ec. 7.21, 22. 5. A suspitiousnesse and jealousie of others evill intentions. 2 Sam. 10.3. More especially, an opinion that we are contemned.
Take no heed, Says the preacher, unto all words that Are spoken, lest thou hear thy Servant curse, or speaking evil of thee, for oftentimes also thine own heart Knoweth, that thou thy self likewise hath spoken evil of Others. Ec. 7.21, 22. 5. A suspitiousnesse and jealousy of Others evil intentions. 2 Sam. 10.3. More especially, an opinion that we Are contemned.
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When God himself (who hath passions we must know attributed to him after the manner of men and so thereby we are to learn what our selves are) comes once to think himself to be despised (though he might bear before with all their other malice long) his wrath arises withoutremedy. 2. Chro. 36.16. 6. An overfondnesse, or stiffnesse to ones own conceit, which is expressed in Pro. 3.5. by a leaning to ones own understanding, that is, such a positure, as it were of the Soul, relying hereupon, that if it fail, theman is gone.
When God himself (who hath passion we must know attributed to him After the manner of men and so thereby we Are to Learn what our selves Are) comes once to think himself to be despised (though he might bear before with all their other malice long) his wrath arises withoutremedy. 2. Chro 36.16. 6. an overfondnesse, or stiffness to ones own conceit, which is expressed in Pro 3.5. by a leaning to ones own understanding, that is, such a positure, as it were of the Soul, relying hereupon, that if it fail, Theman is gone.
To which I may add on the other hand, an over-easinesse, or yielding too much unto others, either in their perswasions, Proximus sume gomet mihi; or in their threats;
To which I may add on the other hand, an over-easinesse, or yielding too much unto Others, either in their persuasions, Proximus fume gomet mihi; or in their Treats;
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for Fear, as an asoresaid Author notes well, is nothing else but a betraying of the succors which reason offereth. Wisd. 17.12. These are the things then, amongst others, which are great engagers of the mind, and must be avoided.
for fear, as an aforesaid Author notes well, is nothing Else but a betraying of the succors which reason Offereth. Wisdom 17.12. These Are the things then, among Others, which Are great engagers of the mind, and must be avoided.
NONLATINALPHABET. Seest thou a rock, how the waters beat and dash against it, and yet that stands all the while unmoved, offering no violence unto them:
. See thou a rock, how the waters beatrice and dash against it, and yet that Stands all the while unmoved, offering no violence unto them:
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Which may be enriched with his own example, who was the greatest sufferer of all sorts of injuries, a man of sorrows, yet alwayes doing good, and so went about, the most quiet meek innocent lamb upon the Earth. Is. 53.7. Direct. 5. Being safe upon thine own guard of honest dealing towards them, labour to steel thy self so against thy Enemies, that thou mayest be hard enough for them, by not caring for them.
Which may be enriched with his own Exampl, who was the greatest sufferer of all sorts of injuries, a man of sorrows, yet always doing good, and so went about, the most quiet meek innocent lamb upon the Earth. Is. 53.7. Direct. 5. Being safe upon thine own guard of honest dealing towards them, labour to steel thy self so against thy Enemies, that thou Mayest be hard enough for them, by not caring for them.
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Then came his Disciples and said, knowest thou not that the Pharisees areoffended? but he answered, let them alone, Mat. 15.14. NONLATINALPHABET Does any one despise me, let him look to it;
Then Come his Disciples and said, Knowest thou not that the Pharisees areoffended? but he answered, let them alone, Mathew 15.14. Does any one despise me, let him look to it;
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Direct. 6. Take heed that this hardinesse, this not caring of thine, or passing over the injuries of others, be Christianized with those cautions that you may not thereby displease God.
Direct. 6. Take heed that this hardiness, this not caring of thine, or passing over the injuries of Others, be Christianized with those cautions that you may not thereby displease God.
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It is not for a man to give occasion of offence, and not to care then, this were like a Gallio not a Christian, Acts 18.17. Mat. 18.7. 2. With an holy grief and anger as to the sin against God, when yet we pass by the injury to us.
It is not for a man to give occasion of offence, and not to care then, this were like a Gallio not a Christian, Acts 18.17. Mathew 18.7. 2. With an holy grief and anger as to the since against God, when yet we pass by the injury to us.
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And Jesus locked round about on them with anger, being grieved for the hardness of their hearts, Mar. 3.5. 3. With a conscience of discharging our duty in seeking to gain them to repentance.
And jesus locked round about on them with anger, being grieved for the hardness of their hearts, Mar. 3.5. 3. With a conscience of discharging our duty in seeking to gain them to Repentance.
A good name (sayes the wise man) is as a precious ointment, Ec. 7. 1. The loss of our reputation may possibly hinder us from doing that good, which otherwise we might do.
A good name (Says the wise man) is as a precious ointment, Ec. 7. 1. The loss of our reputation may possibly hinder us from doing that good, which otherwise we might do.
6. To think ones self despised, or, an opinion of contempt, which of any thing sinks depeest with most, is but a betraying that want of worth a man knows by himself,
6. To think ones self despised, or, an opinion of contempt, which of any thing sinks depeest with most, is but a betraying that want of worth a man knows by himself,
7 Take wit in thy anger, is a good Proverb though it be not Solomons. Phocions speech, O Athenians, if Alexander be dead to day, be will be dead to morrow, Plutarch applies well to passion:
7 Take wit in thy anger, is a good Proverb though it be not Solomons. Phocions speech, Oh Athenians, if Alexander be dead to day, be will be dead to morrow, Plutarch Applies well to passion:
Ut maxime stomacheris, tamen vita hominum momentanca, ac paulo post omnes morimur, that is, Hath he offended thee? He did it ignorantly, against his will.
Ut maxim stomacheris, tamen vita hominum momentanca, ac Paul post omnes morimur, that is, Hath he offended thee? He did it ignorantly, against his will.
even momentary both, and soon must to the grave. There the wicked cease from troubling, and there the weary be at rest. Job. 3.17. 8ly. The injuries we receive are either deserved or undeserved;
even momentary both, and soon must to the grave. There the wicked cease from troubling, and there the weary be At rest. Job. 3.17. 8ly. The injuries we receive Are either deserved or undeserved;
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If worthy, then will they deserve thy forbearance, and reconciliation. 10. Let thy enemies be what they will, either their injuries be greater or less;
If worthy, then will they deserve thy forbearance, and reconciliation. 10. Let thy enemies be what they will, either their injuries be greater or less;
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The discretion of a man deferreth his anger, and it is his glory to pass over a transgression, Pro. 19.11. Direct. 8. If thy reason for all this cannot guard thee from receiving of some wounds and impressions through the bitter dealings of thy adversaries, learn thou the art of closing them again, by the sweetness of Christianity.
The discretion of a man deferreth his anger, and it is his glory to pass over a Transgression, Pro 19.11. Direct. 8. If thy reason for all this cannot guard thee from receiving of Some wounds and impressions through the bitter dealings of thy Adversaries, Learn thou the art of closing them again, by the sweetness of Christianity.
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and do prevail) a head over them, (as here;) or a heart over them, (which is best;) And the sweetness of Satisfaction, when he does not bring up their conditions to their minds,
and do prevail) a head over them, (as Here;) or a heart over them, (which is best;) And the sweetness of Satisfaction, when he does not bring up their conditions to their minds,
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and then, when thou hast gotten up thy self unto this, that indeed thou dost thus, all that anguish thou didst feel before in thy sufferings, under thy Adversaries, spends it self herein;
and then, when thou hast got up thy self unto this, that indeed thou dost thus, all that anguish thou didst feel before in thy sufferings, under thy Adversaries, spends it self herein;
and fetching salve from its own integrity. It is the time of Jacobs trouble, but he shall be saved out of it. 4ly. By consideration of our own dealings with God.
and fetching salve from its own integrity. It is the time of Jacobs trouble, but he shall be saved out of it. 4ly. By consideration of our own dealings with God.
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yet the more thou seekest to win him, he is exasperated, and becomes thy enemy. Well now, Here Lord sayest thou, here is a looking-glasse of my dealings towards thee.
yet the more thou Seekest to win him, he is exasperated, and becomes thy enemy. Well now, Here Lord Sayest thou, Here is a Looking glass of my dealings towards thee.
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and now when he sees this man unto whom he had happily never done and hurt in all his life, fall thus foul on him, he reflects upon his own carriage towards the Lord,
and now when he sees this man unto whom he had happily never done and hurt in all his life, fallen thus foul on him, he reflects upon his own carriage towards the Lord,
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when they are but made through grace, an admonition to him of his sin, and return unto the Lord. 5ly. By lowliness, or humility, which is a most Christian grace, and excellent vertue.
when they Are but made through grace, an admonition to him of his since, and return unto the Lord. 5ly. By lowliness, or humility, which is a most Christian grace, and excellent virtue.
Let a Christian surely get his spirit once to this pitch, and he may perhaps hear the noyse of reproach and injury like bullets whizzing over his head,
Let a Christian surely get his Spirit once to this pitch, and he may perhaps hear the noise of reproach and injury like bullets whizzing over his head,
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and as the street to them that went over. 6ly. By magnanimity, or Christian courage, joyned with this spirit of meekness, in the discharge of our duty.
and as the street to them that went over. 6ly. By magnanimity, or Christian courage, joined with this Spirit of meekness, in the discharge of our duty.
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It may fare sometimes with a Christian, that the bitterness of some men, hath sunk so deep in his thoughts, that he cann't get it off, and finds no ease.
It may fare sometime with a Christian, that the bitterness of Some men, hath sunk so deep in his thoughts, that he canned get it off, and finds no ease.
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Forgiveness indeed is a thing which may proceed from generousness or height of Spirit, which puts the injuries we receive from others, quite beneath us,
Forgiveness indeed is a thing which may proceed from generousness or height of Spirit, which puts the injuries we receive from Others, quite beneath us,
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Or, it is such, as proceeds from a patient submission of the Soul to the will of God in long suffering and forbearance towards them, which hath in it more feeling,
Or, it is such, as proceeds from a patient submission of the Soul to the will of God in long suffering and forbearance towards them, which hath in it more feeling,
If he forgive ten thousand talents unto me, shall not I forgive an hundred pence for him? Mat. 18. Forgive me O Lord my Debts, as I forgive my Debtors.
If he forgive ten thousand Talents unto me, shall not I forgive an hundred pence for him? Mathew 18. Forgive me Oh Lord my Debts, as I forgive my Debtors.
even as God for Christs sake hath forgiven you. Eph. 4.31, 32. 8ly. By a religious, pious or holy appeal, or recourse, of the soul unto the judgement of God which is to come.
even as God for Christ sake hath forgiven you. Ephesians 4.31, 32. 8ly. By a religious, pious or holy appeal, or recourse, of the soul unto the judgement of God which is to come.
Besides, thou art amused, and afflicted, as many good men before thee have been, to see the wicked prosper in their malice, and the innocent oppressed.
Beside, thou art amused, and afflicted, as many good men before thee have been, to see the wicked prosper in their malice, and the innocent oppressed.
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and pray the Lord to forgive our enemies, (as including their repentance, the only way to be forgiven of him, which will be suitable enough therefore therein even to thy greatest passion christianized:) Yet if they do not,
and pray the Lord to forgive our enemies, (as including their Repentance, the only Way to be forgiven of him, which will be suitable enough Therefore therein even to thy greatest passion christianized:) Yet if they do not,
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when God will glorifie his righteousness, and then thou shalt have full satisfaction. It is a righteous thing with God, to recompence tribulation to them that trouble you,
when God will Glorify his righteousness, and then thou shalt have full satisfaction. It is a righteous thing with God, to recompense tribulation to them that trouble you,
Lo here is a full measure for thee, even pressed down, shaken together, and running over. 9ly. By Charity, and thy good Deeds, See back in the Instruction.
Lo Here is a full measure for thee, even pressed down, shaken together, and running over. 9ly. By Charity, and thy good deeds, See back in the Instruction.
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Si quis limpido, et dulci fonti assistens, convitium faciat, ille quidem •ob id, non cessat puram aquam scaturire, that is, picture me a base fellow at the head of a most pure fountain, reviling and casting stones at it,
Si quis limpido, et Dulce fonti assistens, convitium Faciat, Isle quidem •ob id, non cessat puram aquam scaturire, that is, picture me a base fellow At the head of a most pure fountain, reviling and casting stones At it,
and then you have methinks but a fit embleme, to set forth a Christian right, in this matter. 10ly. By prayer, which is the means to exercise most of these.
and then you have methinks but a fit emblem, to Set forth a Christian right, in this matter. 10ly. By prayer, which is the means to exercise most of these.
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as to the sight of God towards them, that yields us those melting reflections, and pathetical openings of our case to him, that does not only bring relief,
as to the sighed of God towards them, that yields us those melting reflections, and pathetical openings of our case to him, that does not only bring relief,
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and tell all to him, for he will hear thee even as long as thou wilt, what should he do? how could he many times even live? his heart would be broken, if it might not thus break, melt,
and tell all to him, for he will hear thee even as long as thou wilt, what should he do? how could he many times even live? his heart would be broken, if it might not thus break, melt,
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But what is that to the answer of God in our Prayers, when he shall speak the quieting word to glad us himself? Thou shalt call, and the Lord shall answer, thou shall cry,
But what is that to the answer of God in our Prayers, when he shall speak the quieting word to glad us himself? Thou shalt call, and the Lord shall answer, thou shall cry,
Surely there is as much between these, as to the true heat and comfort thereof as there is between the warm sun and the sparklings only of the Horse shoe upon the flints,
Surely there is as much between these, as to the true heat and Comfort thereof as there is between the warm sun and the sparklings only of the Horse shoe upon the flints,
