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<NAME>John Latta</NAME>
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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>A PLAIN
DISCOURSE
ABOUT
<HI>Rash and Sinful Anger;</HI>
AS
A Help for such as are willing to be
relieved against so sad and too ge|nerally
prevailing a Distemper
even amongst
Professors of Religion.</P>
<P>Being the Substance of some
SERMONS preached at
<HI>Manchester</HI> in <HI>Lancashire.</HI></P>
<P>By <HI>HENRY NEW COME</HI> M. A.
and a Minister of the Gospel there.</P>
<P>LONDON:
<HI>Printed for</HI> Tho. Parkhurst <HI>at the</HI> Bible
<HI>and</HI> Three Crowns <HI>in</HI> Cheapside, <HI>near</HI>
Mercers Chappel. 1693.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE
Christian READER.</HEAD>
<P>I Have of late been much pressed by
a dear Friend (not only to me and
mine, but to all good Men, and to
the Church of God) that I would
have done something this way, about Fa|mily
Worship. A thing sadly dis-used e|ven
amongst great Professors of Religion.
A thing greatly to be complained of and
lamented, as that which betokens decay of
Piety amongst us; and that Hypocrisie in
the Professors of Religion herein expressed,
joyned to the professed prophaneness a|mongst
us, may portend Ruin and Destru|ction
unto us. I confess I have upon oc|casion
insisted oft on this Subject, but it
having been still by the by, and of no one
Subject on purpose, it seemed too much
for me, both for want of strength and lei|sure,
to gather into one, what lyes so di|spersed:
And besides, I could not per
swade my self into any opinion of such a
<PB REF="3">
Performance if it had been done by me;
especially when so much is extant already
on that Subject. Besides some of former
date, as Mr. <HI>Paget</HI>'s <HI>Demonstration of Fami|ly
Duties;</HI> and Mr. <HI>Ambrose</HI> in his <HI>Media:</HI>
so of late the Reverend Mr. <HI>Baxter</HI> in his
<HI>Christian Directory,</HI> hath spoken fully to it,
and proved the Divine Appointment of it,
<HI>p.</HI> 489. and <HI>p.</HI> 594. to this Question, <HI>Is a
Man bound to pray ordinarily in his Family?</HI>
He answers; I have answered this affirma|tively,
and proved it. <HI>One grain of Grace
would answer it better than Arguments can do.</HI>
And the truth is, if Men out of wicked
partiality, and love to their neglect of their
Duty, will take it for granted, and venture
to go on, and will not so much as consider
what is thus offered against their Course.
they may die in their sin, and be damned,
and who can help them, or will pity them.
And the latter answer <HI>about one grain of
Grace,</HI> is mighty startling, I should think.
Implying a total want of true Grace, where
these Duties are wilfully neglected. True
Grace sets upon Prayer naturally; a new-born
Child is not better known to be alive
by crying, than a new-born Soul by pray|ing:
<HI>Acts 9. 11. Behold he prayeth;</HI> and
therefore doubt not but he is converted&mdash;And
<HI>this grain of Grace</HI> doth so naturally
carry the Soul out unto God, for assistance
<PB REF="3">
and only satisfaction, that it is rather incli|ned
always to be in Prayer, than to neglect
it at any time when it may lawfully do it.
And his Zeal to God and the good of
Souls disposes him to take his Family with
him; and if there were not a Duty to God,
to do other Business, (which God allows
of, and is mediately served in) he would
do nothing but read, and pray, and praise,
much less refuse it, when he is permitted
as oft as he can. There is a great deal of
difference between them that would al|ways
be in these Duties if it were <HI>lawful,</HI>
and those that are so apt to neglect them
as much as they can, as not necessary. And
worthy Mr. <HI>Doolittle,</HI> in his Sermon on that
Subject in the <HI>Morning Exercise,</HI> in <HI>p. 74.
Serm.</HI> 15. hath so learnedly, exactly, and
pathetically spoken to that Subject, that I
know not what can be added to it. I did
sixteen or seventeen years ago my self ear|nestly
move him, that he would print that
Sermon by it self, as that which I was desi|red
to press him to by some in the Coun|try,
that thought it might do much good
in a single little Book by it self; whereas,
as it was, it lay out of the reach of the
most, (especially that most needed it) as
not being able to come up to the Price of
the whole Volume. His answer was, That
the Copy was the Booksellers, and not his,
<PB REF="4">
and so it could not then be done. But I
would humbly renew my Request to my
Reverend Brother, thinking that that Ob|jection
in this time should cease to be of a|ny
force, and that the Bookseller might
have no cause to complain, if he had the
Profit of it in a single Book, of which it
need not be doubted, there would be a
ready Sale. I cannot but be grieved at what
I remember I was affected with, (to hear
when I was but a Youth) concerning <HI>Lon|don,</HI>
that it would have ravished a Man's
heart almost, to have gone in the Streets
on a Lord's-day at night, and to have heard
them almost in every House <HI>singing</HI> or <HI>read|ing</HI>
or <HI>praying,</HI> that one would have thought
himself almost in Heaven. I was much
surprized and troubled when many years
after I came first to <HI>London,</HI> and found so
little of these practises; <HI>Singing of Psalms</HI>
almost quite disused in Families (and pro|sessing
Families too) a practice that ob|tained
from the very beginning of the Re|formation,
and that whereby Bishop <HI>Bur|net</HI>
hath observed the Protestants were di|stinguish'd
from the Papists; the <HI>Lord's-day</HI>
much neglected and made common (and
it is so in most other Towns) whereas it
was the Badge of a Primitive Christian,
without which he could not assume the
name; implied in that <HI>Dominicum Servasti?
<PB REF="4">
Christianus sum,</HI> if not misapplyed and true,
it had been a great Charge. <HI>This Man is
not of God that doth not keep the Sabbath-day,</HI>
Joh. 9. 16. It is observable, that in times
when these practices were least favoured,
that a Law should pass, That all and eve|ry
Person and Persons, what|soever,<NOTE PLACE="marg">Act for the bet|ter observation of the Lord's-day. <HI>An. 29 Ca<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">.</HI> 2. 1677.</NOTE> shall on every Lord's-day
apply themselves to the
Observation of the same, by
exercising themselves thereon
in <HI>Duties of Piety and true Reli|gion
publickly and privately.</HI> How this is consi|stent
with unrestrained walking about the
Streets, that Day, many making their Vi|sits,
and discoursing of Dogs and Horses,
and such like; that have so heavily refle|cted
on others for not observing the Laws
(which have been of disputable matter) and
yet this Law to be no way binding, it re|mains
un-understood. It hath been ob|served
that Nations and Places have flou|rished,
or not flourished, as the Lord's-day
hath been more or less observable. [See
the Epistle to the Reader to <HI>Sabbatum Redi|vivum,</HI>
the first part.] Some may be sure
that Religion shall never keep up in that
Town, Family, or particular Soul where
the Lord's-day is prophaned or neglected.
Famous Judge <HI>Hales</HI> was so strict an obser|ver
of the Lord's-day, that he observed
<PB REF="5">
things went well or ill with him in the
Week, as he had been strict or negligent
on the Lord's-day. And let Men observe
it in their Families, and in Persons, that
Religion shall languish, and sensibly go back,
where the Christian Sabbath is neglected.
I shall take it for a <HI>sign</HI> and a <HI>means</HI> of Pro|ficiency
or Non-proficiency in Religion, as
this holy Day is observed. And let me
here suggest a word of humble Advice:
1. That all Persons would make Consci|ence
of needless neglect of their Attendance
on the Publick on the Lord's-day. Not
to make necessities, nor easily and plea|singly
to admit them; but to account it a
burthen and a loss to be hindered. <HI>Pray ye
that your flight be not on the Sabbath-day,</HI> Mat.
24. 20. Some make this savoury and like|ly
sense of it, That though if necessitated,
they must fly for their Lives on that Day,
yet it would aggravate their Grief and
Misery, that it must be on that Day, to
deprive them of the Comforts of the Or|dinances
of that Day in the full Liberties
of it, <HI>Psal. 65. 4. &amp;</HI> 27. 4. As the good
Woman, that when with Child, prayed
still, that if the Lord pleased she might not
Travel on that day, as if she were desirous
that others might not be hindered for her
necessary help, and that she herself might
have the Comforts of the Sabbath to help
<PB REF="5">
her to bear up under her Pains. It is very
sad when People cast to set out, or to keep
on a Journey on that day, as if they count|ed
it so much time gained; or to cast to
take Physick that day, <HI>&amp;c.</HI> The consci|ence
of never having needlesly or willing|ly
neglected the Publick, when in a capa|city
for it, will be a great Relief when by
sickness or weakness a Person is under an
unavoidable detention: And on the con|trary,
it will gaul sadly when a Person can|not
go, that he has wantonly and carelesly
neglected to go when he might have gone.
And 2dly, when the Publick is done, to
make conscience of keeping within the rest
of the day, to attend to Catechizing the
Children and Servants, and to secret Du|ties,
<HI>&amp;c.</HI> There needs no part of this holy
Time to lye upon your hands, if you con|sider
your own Needs, and the Advanta|ges
of a total and thorough Improvement
of it. Renowned Judge <HI>Hales</HI> was so a|fraid
of loosing any part of that holy time,
that wherever he was, he pursued some pi|ous
Subject for holy Meditation, the pro|duct
whereof mostly are those excellent
things of his that are printed. And this I
will subjoyn as a matter of (true, though)
sad Observation, That as many have at the
Gallows acknowledg'd that the beginning
of their Ruin was in the prophanation of
<PB REF="6">
the Sabbath, and in the total neglect of it;
and many on their sick Beds have been
loaden with their sin this way in a chief
place: So the Scandal that some Professors
have run into, hath been justly ascribed to
their too much Liberty on that Day, being
either needlesly going out, or having Com|pany
coming in for Diversion or common
Converse, without the respect due to that
holy Time. And for <HI>Family Duties,</HI> I desire
it may be considered and observed, 1. Whe|ther
Success in Affairs can be expected,
when not prayed for? 2. If Crosses un|expected
befal you, you could look for no
other, when you did not commit your self
and Family and Affairs to God's Blessing
and Protection by solemn Prayer. And
3dly, for your Souls, how should they
thrive, when no Worship of God among
you? No marvel if unfaithfulness be in
Servants, disobedience in Children, drun|kenness,
and bastardy, and what not break
in upon the House, where there is neglect of
Religious Duties in it: what is there to
keep such Mischiefs out? As I remember
a holy Man once to a Family related to him
(where he called at the Door to enquire of
their health and welfare) asked, <HI>Whether
there was any thing done to keep the Devil
out of the House?</HI> meaning, was there any
religious Duties in the House to entitle and
<PB REF="6">
relate the House and Family unto God. If
it be Carnality and Flesh-pleasing, and love
of Ease that makes you lye in Bed so long,
that you have not time for Duties when
you get up (and it may be you cast for it
that it may be so) because you love it not.
I remember what I have heard a reverend
Minister say that knew the famous Mr. <HI>Bru|en,</HI>
that he had-heard him say, That it was
better to deny the Body a little rest, than
deprive the Soul of the benefit of a good
Duty. Old Christians would have got up
on purpose, that they might be ready to
worship God in the first place with all their
Family. Good Men in the former Age,
they would have robbed themselves of rest
at a night, to have read the Scriptures and
good Books, whereby they became brave
knowing Men, and got up early in the
Morning to have Duties with their Fami|lies,
and so had orderly and religious Fa|milies.
If worldly Business croud in upon
you, and hinder religious Duties, to neg|lect
them or shorten them, you must cast
to be up before them, and be afraid lest any
thing should come in before the Blessing.
But if these Necessities are consented to,
and frequently hinder your Duties, it will
be a load to you when you come to die.
A good Man on his Death-bed (dying
from home) desired me to warn People of
<PB REF="7">
their being too busie and eager in the
World, to the neglect of Prayer in their
Families, as what he found then a burthen
to him. And for Duties at Night, I will
suggest one thing, that Men should make
conscience of keeping good hours in co|ming
in; that by tarrying out late, they
do not unfit themselves for performing
them, or unfit the Family for joyning in
them. And for Friendship and good Neigh|bourship,
I should never be against it, pro|vided
you consider the time, <HI>with respect
to Family Duties to be performed, both in the
House you are in, and at your own House too.</HI>
But there is another great Fault, and sadly
general, and that amongst Professors of
Religion, who <HI>do keep up Family Worship,</HI>
and that is of <HI>rash and sinful Anger;</HI> of which
the Men of old (and Women too) profes|sing
Godliness, made conscience, as well
as of the Sabbath and Family Duties; and
to be guilty of such Outrages as many of
us are, was counted little less than scandal.
I have therefore very lately taken up that
Subject to testifie and help against it, if it
pleased God. The same Friend requiring
at my Hand to publish these Notes, I was
not willing to deny it. Out of my great
and deserved respects and deference to him,
whom I rejoyce to oblige, and for that
being so lately preached, I could with
<PB REF="7">
some more ease recollect what I have on
the Subject; but chiefly for that I am sa|tisfied
in his Reason for such a Work, for
the great Necessity of it, only a better
Hand for it had been desirable. I have oft
said it, That <HI>there is scarce any sin that pre|vails
so generally as this does, that does so much
mischief as it does, and that so little conscience
is made of, as is of this.</HI> They generally
make it the Professors sin, and set it against
the Prophaneness and Drunkenness that a|bounds
amongst the Irreligious. And
though under favour we may say it is not
only the Professor's sin, for there is Rage
and Wrath enough with them, together
with their other Wickednesses; they can be
angry and drunken too, <HI>&amp;c.</HI> yet it is a re|proach
to Religion that there is so much of
it amongst the Professors as there is, and
though it be not <HI>proper</HI> to us, yet it is sadly
too <HI>common</HI> amongst us. I do not design an
Invective against it, nor any Persons guilty
of it, but a compassionate charitable relief
and help against it; and so it may prove,
if God bless it, and set it on, and it be ta|ken
as it is in sincerity intended and design|ed.
And if it should take effect, that Men
and Women should make more conscience
of it, and be more watchful against it, so
that it might be less amongst us than it hath
been, I shall account it as considerable a
<PB REF="8">
Success as almost of any Subject I could
have preached of. And why should we
despair of seeing such an effect, what is
too hard for Grace and the Spirit of God to
work us unto? To make Lions and Lambs
to lye down together. I deserve no Ap|plause,
nor look for any; nor yet will beg
pardon of any, for being to bold with his
sin. And if I meet with Scorn from some,
it is what I look for, and have had Experi|ence
of in those few things I have troubled
the World with. But he that will not bear
a Scorn, if he can hope to do good to any
Soul, is of too narrow and selfish a Spirit
for a Minister of Christ. The humble
modest Christians that shall get good here|by,
I desire they will be thankful to God,
and pray for</P>
<CLOSER><SIGNED>Their Servant in the Gospel,
<HI>Henry Newcome.</HI></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="8">
<HEAD>TO THE
READER.</HEAD>
<P>THere are <HI>two Discourses</HI> lately come
to our view, by <HI>two</HI> very excellent
Servants of Christ, the <HI>Authors</HI>
whereof <HI>both</HI> labouring <HI>in the Lord</HI>'s
<HI>Vineyard</HI> in the <HI>same Coun|try</HI><NOTE N="*" PLACE="marg">Lancashire.</NOTE>, and not at a remote di|stance
from one another; are how|ever
much nearer to each other in <HI>Spirit, Judg|ment;
Design,</HI> and <HI>dearness of mutual Affe|ction.</HI>
And the <HI>agreeableness</HI> of these Dis|courses
to <HI>one another,</HI> and their joynt subser|viency
to <HI>one common End,</HI> the promoting of
<HI>practical Godliness,</HI> is not less conspicuous than
that which is <HI>between the Authors them|selves.</HI>
The <HI>one</HI> treating of <HI>Personal</HI> Order,
the <HI>other</HI> of <HI>Domestical.</HI><NOTE PLACE="marg"><HI>Viz.</HI> Mr. <HI>Hey|wood</HI>'s Treatise, entituled, <HI>A Fa|mily Altar,</HI> now comeforth at the same time with this.</NOTE> That,
<HI>Christian Reader,</HI> which is
<HI>here</HI> offer'd to thy view, is a
most useful Preparative and Pre|requisite
<HI>to the other.</HI> 'Tis
plain, they can neither be capable
<PB REF="9">
of being good <HI>Governours,</HI> nor indeed useful
Members, of <HI>Families</HI> (much less of <HI>larger
Societies, Sacred</HI> or <HI>Civil)</HI> that have not
learn'd to <HI>govern themselves,</HI> or bear <HI>rule
over their own Spirits.</HI> So unruly a Crea|ture
as Man is, <HI>within himself,</HI> must under|go
a great transformation, to make him <HI>regu|larly,</HI>
and <HI>profitably</HI> sociable with others.</P>
<P>It was predicted by the Evangelical Prophet,
That in the happy Times of the Gospel, <HI>the
Wolf shall dwell with the Lamb, and the
Leopard shall lye down with the Kid; and
the Calf, and the young Lion, and the
Fatling together, and a little Child shall
lead them,</HI> Isai. 11. 6&mdash;9. By which Meta|phorical
Expressions, is represented in lively co|lours,
the strange effect, which the Government
of Christ shall have upon those, who by the
Ministry of the Word, shall be subdued by him,
and made the obedient Subjects of his Spiritual
Kingdom, and his willing People in the day of
his Power, in the Beauty's of Holiness. They shall
through the efficacy thereof upon their Hearts,
be so changed, that they shall seem New Crea|tures,
metamorphosed, or transformed, as it
were, out of Beasts into Men: Such as before
were of a fierce, hurtful, venomous Disposition,
like the forementioned savage and venomous
bruit Creatures, should become meek, and gen|tle,
harmless and tractable, and converse toge|ther
in peaceable and friendly manner, as be|comes
<PB REF="9">
the Subjects of the Prince of Peace, and
Professors of the Gospel of Peace. But how, or
by what means shall this strange and stupendous
change, be brought to pass? This is rendred as
the Reason, <HI>for the Earth shall be full of
the Knowledge of the Lord, as the Wa|ters
cover the Sea.</HI> The abounding saving
Knowledge of God in Christ, revealed in the
Gospel, and made effectual by the Spirit, shall
thus new mould and transform Men into the
Image of God, and make them conformable un|to
Christ, who was meek, and lowly in heart,
and was love incarnate. We live in Times
wherein Knowledge does abound; but how lit|tle
of the forementioned effect, and powerful
change of the temper and disposition of Mens
spirits, is discernable, or to be found? Hath the
Gospel, which at its first Promulgation, was so
powerful to change sinners of the Gentiles into
Saints; and to turn them to God, from Idols,
<HI>to serve the living</HI> and true <HI>God;</HI> by calling
them out of <HI>darkness into marvellous light:</HI>
hath it now lost its power, and become like the
Law, <HI>weak through the flesh?</HI> No certainly,
the everlasting Gospel is still <HI>the Power of
God unto Salvation, to every one that be|lieveth;</HI>
and is mighty through God <HI>to the
pulling down of strong holds, casting down
imaginations, and every high thing that
exalteth it self against the Knowledge of
God, and bringing into Captivity every
<PB REF="10">
Thought to the Obedience of Christ,</HI> 2 Cor.
10. 4, 5.</P>
<P>But though we have the Gospel, yet we have
too little of the Spirit of the Gospel, though the
Gospel be come unto us in Word, yet too little
in Power and in the Holy Ghost: for how little
of the fruit of the Spirit, which is <HI>Love,
Peace, Long-suffering, Gentleness, Good|ness,
Meekness, &amp;c.</HI> is to be found amongst
those who profess themselves to be the Disciples
and Followers of Jesus Christ? But the Works
of the Flesh, are so manifest, that they need
not be named; unless it be to reprove them.
Amongst these, rash and sinful Anger, does par|take,
and discover much of that Root of
Bitterness, from whence it springs, in its mis|chievous
effects, in which it is so fruitful, that
they cannot be numbred for their multitude, nor
enough bewailed for their sinfulness; the Tongue
is called a <HI>world of Iniquity,</HI> when set on fire
by this Passion, yea, <HI>set on fire of Hell,</HI> as the
Spirit of Truth, who speaks both of Persons
and Things as they are, doth assure us, <HI>James
3.</HI> 6.</P>
<P>No Passion stands in more need of Moderati|on
than this, because it is one of the frequentest
that Men are troubled with, and the most unru|ly,
and does the least admit of restraint, from
Reason, or Religion, the one being dethron'd,
and the other quite forgotten, while the Pas|sion
prevails and is predominant. How useful
<PB REF="10">
then and seasonable is this Treatise, as a Reme|dy
to so common a Malady&punc; as an Antidote a|gainst
so pestilential an Infection; for 'tis very
catching, and speedily spreads from one to ano|ther.</P>
<P>The Reverend, Pious, and Learned Author,
hath comprised much in a little room, convin|cingly
setting forth the sinfulness, with the mis|chievous
Effects of rash Anger; and also the
most effectual Means to prevent, restrain, and
keep it within its due Bounds. The Treatise
may serve as a Glass, wherein they that are
subject to this Passion, and the Excesses of it,
may behold how ill it becomes any, who pretend
to the Government of Reason; and much worse
becomes those who make profession of Religion;
for if it be considered, how much of Religion
lies in Love, (Love being the <HI>fulfilling of the
Law;</HI> yea, he that <HI>dwelleth in love,</HI> is said
<HI>to dwell in God, and God in him.)</HI> It's
easie to infer, or whether Men will make the
Inference or no, because unwilling to condemn
themselves, (as the Jews in the Question about
<HI>John's</HI> Baptism) yet the Consequence is unavoi|dable,
that where there is much Passion, Strife,
and Contention, there is but little of Religion:
He that <HI>bridleth not his Tongue,</HI> may seem
to be religious, but his Religion is vain, <HI>James
1. 26. i. e.</HI> comes short of obtaining the end of
Religion, which is Salvation. But how lovely
and endearing in it self, and what an ornament
<PB REF="11">
to Religion is Meekness, Slowness to Anger, Rea|diness
to Forgive, and not only so, but to render
Good for Evil? A meek and quiet Spirit is in
the sight of God of great price. Reader, let it
be so in thine, and then thou wilt answer much
of the Design of this Treatise, and ours in re|commending
it, who are</P>
<CLOSER><SIGNED>Thy Servants in the Lord,
<HI>JOHN HOWE,
JOHN STARKEY.</HI></SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="11">
<EPIGRAPH>
<BIBL>PROV. XXV. 28.</BIBL>
<Q>He that hath no rule over his own
Spirit, is like a City that is
broken down, and without
Walls.</Q>
</EPIGRAPH>
<P>THE <HI>Proverbs</HI> of a latter Collecti|on,
ascribed yet to <HI>Solomon</HI> (which
begins in this Chapter) admit of
more connexion than the former
did; yet some of them are entire Senten|ces,
as this is for one, intreating of a
Matter diverse to what went before, and
so admits of no Light from the Coherence.
And it will be our work to handle it as an
Entire Proposition, and as a Doctrine, in
the very words, <HI>viz.</HI>
<Q>That he that hath no Rule, <HI>&amp;c.</HI></Q></P>
<P>And so shew, 1. The sence of the Simi|litude,
A City that hath had Walls, and
has them broken down, or is an unwalled
<PB N="2" REF="12">
Town, is of no Defence. <HI>Jeremy</HI> sadly la|ments
the Walls of <HI>Jerusalem</HI> to be broken
down, and <HI>Nehemiah</HI> also, and was at great,
care and cost to rebuild them; and
thought the People but half restored till
this was done: A place that lyes open is
in a sad condition, and next to being ru|ined,
especially when Invaders are abroad,
and Enemies near, as were about <HI>Jerusa|lem.</HI>
In such a Case, (1.) Any Body may
come in unnoted, and rob and spoil; 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 go over to the E|nemy
and betray it. (3.) Strangers may
come in and inhabit, and so spoil it's Ri|ches;
may swarm all over it, and eat up
the Inhabitants. The Safety, Honour, and
Government of the Place all void when it
lies open on this manner; they are sure of
nothing; can call nothing their own whilst
in this Condition.</P>
<P>This in the Application of the Parable
signifies, 1. That the Soul of Man was at
first made a defenced City, encompassed
with Walls, and bravely secured from Ene|mies
both from without and from with|in.
2. That these Walls by the Fall are
broken down, and in the Unregenerate all
<PB N="3" REF="12">
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 danger to be lost. 4. That
it is the great Work of Grace to build up
the Walls which Sin hath broken down,
and to set up the necessary Defences and
Fortifications. 5. That to keep them
in constant good repair, is a good Man's
great care and duty. 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, and betokens ruin
to that Place (and Soul) if it be suffered
to lye in that order.</P>
<P><HI>2dly,</HI> In likeness to this, What is it for a
Man to have <HI>no rule</HI> of his own Spirit; the
Man that hath no Cohibition or Retenti|on
to his own Mind. No Bridle, says one,
no Command or Empire, says another,
who doth not, or cannot keep in himself
<HI>homo animi sui incontinens.</HI> Such a Man is
obnoxious and liable to many Losses and
Dangers.</P>
<P>Now <HI>his own Spirit,</HI> the Subject of this
Empire and Rule is, 1. By many taken
largely (and truly) for all his Affections;
they ought to be bridled and restrained,
The <HI>Flesh lusteth against the Spirit,</HI> Gal. 5. 17.
and the <HI>Spirit that is within us lusteth to En|vy.</HI>
<PB N="4" REF="13">
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 pre|judice.
And Judicious <HI>Cartwright</HI> on this
place says, <HI>It concerns us to search especially
what Vice we are most addicted to, and to take
special care that we do not in that thing break
out, by leaving our Spirits without guard.</HI>
We must take care to compass about our
Mind and Affections with a Wall, Gates
and Bars, and all little enough, that what
should not go out be kept in, and what
would not come in be kept out. All Ex|cess
in any of our Carnal Affections, re|straint
must be carefully and duly laid and
kept upon. There are those Men that have
no government of themselves, and their
Fort lies open to be taken upon every Sum|mons
by the Enemy. Such are the Lustful
and Unclean, 2 <HI>Pet. 2. 14. Having Eyes full
of Adultery, and cannot cease from Sin.</HI> Every
Whore-masters then. <HI>Prov.</HI> 7. 21, 22 The
Drunkard, that counts it a piece of Kind|ness
and Civility and good Nature to go
with every one that asks him to the belo|ved
Alehouse, and that on the Lord's-day
it self. He hath no Walls, can see no time
to give over; he hath no rule of himself
<PB N="5" REF="13">
at all; when he awakes he <HI>will seek it yet
again,</HI> Prov. 23. 35. He loves drink at first
(at least as he says) for Company sake,
but he will soon love it for Drink's sake)
that he cannot be without it. Ale and
Wine is his Element, he has commenced
and taken his Degrees in Debauchery, and
now <HI>adds Drunkenness to Thirst, (Deut. 29. 19.)</HI>
hath attained to a drunken Thirst, and
now he hath made Excess natural and ne|cessary.
We have a distinction of <HI>seasoned
Drunkards,</HI> such as have arrived to a great
habit, and cannot <HI>but drink;</HI> and can drink
too, and not be prejudiced by it. These
are men of Empire in their Slavery: but
many Well-wishers to the Trade are spoil|ed
in the <HI>seasoning.</HI> But seasoned or season|ing,
they have no power in the case. And
for Unrighteousness, Oppression and Co|vetousness,
many have no rule of themselves
at all. If they can but get in the World,
they care not whom, nor how much they
hurt, nor how much wrong they do to
their own Souls. And some have no rule
of their own Spirits for Acts of Charity;
they have no power to part with any thing,
but are scandalously sordid and base in
their Contributions; hardness of heart
and covetousness hath the whole Empire
in them; they <HI>forget to distribute, Hebr.</HI> 13. 16.
or not at all proportionable to their place
and havings.</P>
<P><PB N="6" REF="14">
2. The Passion of Anger, many restrain
it to that <HI>Eccl.</HI> 10. 14. the Spirit there sig|nifieth
Anger. So <HI>Prov.</HI> 16. 32. he that
is <HI>slow to anger is better than the mighty;</HI> the
more truly great and valiant Person, that
keeps down and keeps in his Passion. He is
a Man of great strength that is rarely An|gry:
1. Because there are always Provoca|tions
enough: 2. Because a Man is natu|rally
apt to be provoked. Men are the
most mistaken in their Judgments in this
thing, to count him a poor pusillanimous
Man, that is not angry when provoked
and injured; it is not weakness of Mind,
but great strength and mightiness; He <HI>is
better than the mighty,</HI> and is liker to God,
and in greater honour with God, Angels
and good Men, than the most
valiant Man;<NOTE PLACE="marg">Fortior est qui se, quam qui fortissima vin|cit moenia.</NOTE> and <HI>he that ru|leth
his Spirit, than he that ta|keth
a City.</HI> He that can keep
out of Anger, or can keep it
down, is a mighty Conqueror. He is more
honourable than the most glorious Victor
over a strong City. He is better, 1. Because
it is a sorer War that a Man has with his
own self and with his own Affections,
than to fight with others, because the E|nemy
is more unseen, and has more inter|est,
does all by Treachery and Ambuscade;
and the danger and loss is greater to be bea|ten;
<PB N="7" REF="14">
in the other Warfare it's but loss of
Honour or outward Goods, <HI>&amp;c.</HI> but this
is in the loss of the Soul. A Man fights
<HI>with himself</HI> to save his <HI>Soul.</HI> 2. Because
this Victor profits himself, and hurts no
Body else; in the other case Men are sure
to hurt others, and it may be not much
profit themselves. 3. Because the other o|vercomes
by the help and hazard of others;
the Patient overcomes <HI>per seipsum &amp; in se|ipso,</HI>
by himself (assisted only by Divine
Grace) and in himself. 4. The Dispassio|nate
Man overcomes not only Flesh and
Blood, but the <HI>powers of darkness,</HI> Eph. 6. 12.
And I will assure you the Powers of Hell
are no little concerned in these Wars and
Victories, since he that moderates not his
wrath <HI>giveth place to the Devil,</HI> Eph. 4. 26,
27. Now how aptly doth my Text an|nex
to this, That he that hath no rule o|ver
his own Spirit, is so far from being
such a mighty Man, and a Conqueror,
that instead of being better than he that
<HI>conquereth a City,</HI> he is one so base, that he
loseth <HI>his City:</HI> He makes his City, that
might be a strong Hold for God, to lye o|pen
and naked, and to be invaded and
spoiled at every turn, as being <HI>broken down</HI>
and <HI>without Walls.</HI></P>
<P><PB N="8" REF="15">
<HI>3dly,</HI> Some will have it signifie the neg|lect
of the Tongue, and certainly there is
much unfortifiedness on this account, and
so great damage, when Men have no rule
of themselves in what they say, make no
choice in their words, but to say what's
next. <HI>Psal.</HI> 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; <HI>In the multitude of words
there wants no sin,</HI> Prov. 10. 19. It is a
great thing to have Walls in this case. It
is something of government when a Man
can hold his peace, so as (1.) Not to trou|ble
the Company with impertinent Stories
of himself; and (2.) To be sure not to
speak what shall hurt them that are present,
or them that are absent: <HI>Prov. 29. 11. A
Fool uttereth all his mind</HI> (or spirit, <HI>Marg.)</HI>
and such an one to be sure hath no rule of
his Spirit: But <HI>a wise Man keepeth it in till
afterward;</HI> saith not all always that ever he
can, but keepeth some for another time.
The known story of <HI>Pambo</HI>'s Lesson is of
great Instruction. Some wise Heathens
had such bounds on their own Spirits, with
respect to their Tongue, as to say, they
would never speak at all, but when their
speaking might do more good than their
<PB N="9" REF="15">
silence. And <HI>Thomas Kempis, It is an easi|er
thing to be silent than not to offend in speech
and multitude of words.</HI> Talkative People
want rule, and walls about their Spirits.
<HI>James 3. 2. If any man offend not in word,
the same is</HI> comparatively <HI>a perfect man, and
able also to bridle the whole Body.</HI> As if, rule
the Tongue and rule all. <HI>Prov. 17. 27, 28.
He that hath knowledge spareth his words.</HI> It
is want of wisdom to be too talkative. <HI>E|ven
a fool, when he holdeth his peace, is count|ed
wise; and he that shutteth his lips is e|steemed
a man of understanding.</HI> When some
Stranger was among the wise Men of <HI>A|thens,</HI>
(if I misremember not the story)
and took notice of, and writ the wise Say|ings
as they came from each of them; and
when one among them let nothing fall to|wards
the Collection, and was solicited to
do as the rest had done, he answered,
<HI>You may report where you go that there are
some in</HI> Athens <HI>that can hold their peace.</HI>
Where there are no Doors about the Lips,
nor guard there, there oft much hurt is
done. <HI>Prov. 15. 2. The tongue of the wise
useth knowledge aright;</HI> venteth not all at a
time, nor at all times; <HI>but the mouth of
fools poureth</HI> [or belcheth or bubleth] <HI>out
foolishness.</HI> And <HI>Verse 28. The heart of the
righteous studieth to answer</HI> [considers to
speak appositely and to purpose] <HI>but the
<PB N="10" REF="16">
mouth of the wicked</HI> [for want of that due
consideration speaketh at random, and so]
<HI>poureth out evil things.</HI></P>
<P>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, if
it goes so far, as oft it doth.) But Anger
and angry Words seldome are asunder.
Men have no rule of their own Spirits,
and lye open without Walls, that offend
this way. 1. Anger is a natural Passion,
and may be without Sin; nay, is given us
for the due resisting Sin, <HI>Eph. 4. 26. Be an|gry,
but sin not.</HI> If you be angry, be sure
you sin not with it. Our Saviour looked
on them <HI>with anger,</HI> being <HI>grieved</HI> for the
hardness of their heart. <HI>Anger and grief for
mens sins are justified by our Savours example</HI>
(as Mr. <HI>Baxter</HI> on that place). Anger at sin,
and an Anger with grief and pity to the sin|ner,
is the only lawful Anger. 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 An|ger.
<HI>In human things</HI> (says one) <HI>Anger is
lawful, when it is for Vertues sake, or in the
cause of others, but then it must be in measure.</HI>
And this <HI>modus irascendi</HI> [the measure in
Anger] <HI>cum ne plus aequo irascamur, tum ne
aequo diutius</HI> [is when we are not angry more
<PB N="11" REF="16">
than is fit, nor longer than is fit.] <HI>We
pretend Anger</HI> (says a great Divine) <HI>to the
Sins, not to the Persons, for God's, not our own
Cause.</HI> But this may be discovered, 1. In
the partition of God's and our
own Cause;<NOTE PLACE="marg">Numb. 16.</NOTE> as <HI>Moses</HI> in the
Rebellion of <HI>Korah,</HI> he was
Angry; God's and his own Cause enga|ged
in it. But see them single,
<HI>Miriam</HI> and <HI>Aaron</HI> offered a
private Injury (though a
great one) and he gave them not a word.<NOTE PLACE="marg">Numb. 12. 3.</NOTE>
The People make a Calf, he
throws down the Tables,<NOTE PLACE="marg">Exod. 32. 19</NOTE> and
chides all. A meek Lamb in
his own Injury, a fierce Lion in God's.
2. If it be against Sin, we shall not sin in
it. As <HI>David</HI> about <HI>Nabal,</HI>
falls to swearing,<NOTE PLACE="marg">2 Sam. 25.</NOTE> and conceives
a bloody Intention of Mur|der,
and an ungodly Revenge. 3. Holy
Anger doth not unfit us for any Duty to|wards
God or Man. As <HI>Moses</HI> was angry
with the People, and chid them and more,
yet even then he prayed to God for them.
<HI>Jonathan</HI> angry at his Father,
yet a Son and a Subject at the
same time.<NOTE PLACE="marg">1 Sa. 20. 34.</NOTE> <HI>Sincere Anger is a
loving Anger and a devout Anger</HI> (says the
same excellent Man.)</P>
<P><PB N="12" REF="17">
2. Anger therefore <HI>to Sin</HI> (which is sin|ful
Anger, as God knows most of our An|ger
is) is a great Evil, as Mr. <HI>Baxter</HI> (on
the fore-quoted place) but use it not <HI>blind|ly,
rashly,</HI> and <HI>inordinately</HI> to sin. Those
that have Walls strong enough to keep in
just Anger and Zeal for God, that it de|generate
not into some selfish end at some
side of it, may have no Walls to keep out
intemperate Wrath. Now it is sinful,</P>
<P>1. When <HI>it is against that which is good.</HI>
To be angry when Men do well, and will
not sin with you, nor sin as you do, and
to speak evil of good Men and good Pra|ctices,
this is Diabolical Wrath. <HI>The Spi|rit
that is within us</HI> (if we have no rule o|ver
it) <HI>lusteth to Envy,</HI> James 4. 5. Men
may be really and wickedly Angry, when
others do better than they can find in their
hearts to do. And hence proceeds detra|ction
and lessening others all that ever we
can. And some have no rule over their
own Spirit in this respect. If no Body
were better nor stricter than thou, It would
please thee better.</P>
<P>2. When Men <HI>are angry</HI> at their Brother
<HI>without cause.</HI> No design to offend thee,
and no real true Cause of offence, if exa|mined;
yet upon misapprehension Men
oft are angry. This is for <HI>want of rule of
your Siprits.</HI> That Men oft fly at others in
<PB N="13" REF="17">
the dark, and are in a rage without scarce
any colour of Provocation; like the bar|king
Dog that flies at the next comer, and
it may prove his own Master.</P>
<P>3. When Men are angry <HI>for a small
Cause.</HI> Anger is too great an Effort of the
Soul, to be let out for a Trifle; like as to
raise the Militia to set a Vagabond in the
Stocks. The matter, whether real or no,
however it goes, will not bear so great a
commotion, so great a ruffle and distur|bance.
Thou couldst not have been in
a greater heat if some body had offer'd
to have killed thee, than thou art for a
wrong look, or a <HI>misplaced</HI> or <HI>mis-accen|ted</HI>
word. Some with some sort of Peo|ple,
know not when they shall offend,
they will be offended for so little a thing.
It is all one almost what is the occasion, if
they can be angry they will be angry, as
if they were big of it, and it were an ease
to them to be delivered.</P>
<P>4. When Men are angry <HI>too much</HI> for <HI>a
real great Occasion.</HI> To be angry without
Cause, <HI>Aristotle</HI> expresses it to be <HI>quibus non
oportet, de quibus non oportet, &amp; magis quam
oportet; with whom</HI> we ought not, and <HI>for
what</HI> we ought not, and if Person and
Thing would bear it, yet we must not be
angry <HI>more</HI> than we ought. The Party
hath done greatly amiss, yet you should
<PB N="14" REF="18">
not be angry without bounds, as to break
out into all manner of bad words; some
times against God himself. Some will
curse and swear when angry, and speak a|ny
thing to villifie his Brother that hath
offended him. <HI>Racha</HI> and <HI>thou Fool</HI> are no|thing
with some of you. Where are your
City Walls and Gates and Bars this while?
And if it proceed to Blows it is sadly Ex|cessive;
thou art in too great a Passion to
strike for <HI>Correction,</HI> or indeed to intend it;
and to do it <HI>for Revenge</HI> is a great and dan|gerous
Usurpation upon the Soveraign A|venger,
and he will be avenged on thee.
A moderate Anger and Resentment might
have served for a Fellow-servant, that hath
a Master in Heaven to account unto.</P>
<P>5. When Men are angry <HI>too often.</HI> We
should be <HI>slow to wrath,</HI> and <HI>long-suffering,</HI>
and not <HI>easily provoked.</HI> But when Men are
as oft angry as ever they can; when it may
be said to some, when <HI>did you ever avoid
Anger if there were occasion for it?</HI> where
are your Walls this while? The holy and
blessed God, it is truly to his glory said of
him, <HI>Psal.</HI> 78. 38. Yea, <HI>many a time turned
he his Anger away,</HI> and did not stir up all
his Wrath: But far be it from you to do
so; you have waved many an Opportuni|ty
for the Soul, many an Opportunity for
Charity, and of doing Good; but an Op|portunity
<PB N="15" REF="18">
for Anger many can truly say
they have rarely, if ever missed.</P>
<P>6. When Men are Angry with <HI>too many.</HI>
An ordinary thing, when some hath an|gered
us, to be angry with all about us;
some one hath displeased thee, and now
no body can please thee; the Innocent are
disquieted, and&punc; equally treated with them
that have offended; a most unreasonable
and unjust thing: This is one way, that
<HI>the Fool troubleth his own House,</HI> and shall <HI>in|herit
the Wind</HI> by it, <HI>Prov.</HI> 11. 29. A hard
task some have for their desired Peace, that
to please for their own parts will not do it,
unless every body else please too, which is
in no ones power to procure.</P>
<P>7. When Men are Angry <HI>too long:</HI> Can
never give over when they begin. <HI>How
great a matter a little fire kindleth,</HI> James 3. 5.
If you intend amendment to the Party,
fewer words in love were liker to effect it;
but this length of Dispute provokes more
sin, and no one knows when it will be at
an end; and then to let the Wrath settle,
no one knows what it will end in: when
you cannot end your Wrath at one bout,
but fall into sullenness, and keep it up for
days: O sad! what a dismantled City is
this? Is <HI>the Sun gone down upon your wrath?</HI>
Was there so great matter for it? or ra|ther,
will you so far <HI>give place to the Devil
<PB N="16" REF="19">
(Eph. 4. 26, 27.)</HI> as to take him to be your
Bed-fellow. God is <HI>slow to wrath,</HI> and <HI>will
not keep his Anger;</HI> but you are ready to be
angry, but not ready to lay it aside, unless
it be quickly to return to it again.</P>
<P>8. When it proves <HI>digested wrath,</HI> and
<HI>ends in hatred</HI> (which is <HI>ira inveterata,</HI> inve|terate
Anger) and <HI>desire to revenge.</HI> If you
are Angry with any one, so as to be wil|ling
to do them hurt, this is sinful and un|christian.
You should not admit every
one that hath crossed you, (nay, if he hath
wronged you) into the List of your Ene|mies
(for you are to keep no such Roll).
And none should be your Enemy so far,
but you should love him, and be ready to
do him good so much the rather, that you
may win him with kindness, and <HI>overcome
evil with good,</HI> Rom. 10. 20, 21. To do a|ny
one any hurt in your sudden Passion, is
a great wickedness; 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. Who gave you leave to be
Angry? To cast <HI>Firebrands</HI> about, and to
say <HI>it was in sport, (Prov. 26. 18, 19.)</HI> is as
good as to say, I was angry when I did this
undecent thing. What Mischief had <HI>Da|vid</HI>
like to have done in his wrath? and
how thankful is he to God that he was re|strained
<PB N="17" REF="19">
and prevented. What <HI>a grief of
heart</HI> might the angry Expedition of that
Day have been unto him, when he had
been in best Prosperity, as was wisely sug|gested
by <HI>Abigail, 1 Sam. 25. 31, 32, 33.
John</HI> Cardinal <HI>de Medicis,</HI> Son to <HI>Cosmo</HI>
Duke of <HI>Florence,</HI> rode a hunting with his
Brother <HI>Cortia,</HI> at the killing of the Hare,
the Brothers fell&punc; to debate about the first
hold, each of them attributing the honour
of it to his Hounds; one word drew on
another, till the Cardinal gave <HI>Cortia</HI> a
Box on the Ear; <HI>Cortia</HI> immediately drew
upon him, and thrust him into the Thigh,
of which he died presently: A Servant of
the Cardinals, in revenge, gave <HI>Cortia</HI> a
sore wound, so that (saith the Historian)
with the Venison, they carried home to
Duke <HI>Cosmo</HI> one Son dead, and the other
wounded, of which he died soon after.
The brave Atchievement of Anger let loose,
and the destruction upon destruction upon
the City without Walls. But to premedi|tate
Revenge, and to bear Grudges after
you have fallen out, and to dare to say, <HI>I
will do to him as he hath done to me,</HI> (or as in
our own Dialect, <HI>I hope to be even with him)
Prov.</HI> 24. 28. or to rejoyce when <HI>any Evil
comes to him,</HI> Vers. 17. This is sublimate
Wrath, and no way consistent with the
Religion of Love and Forgiveness, of which
<PB N="18" REF="20">
you make Profession. Here is a Spirit ru|led
by the Devil himself; for you know
not <HI>what Spirit ye are of;</HI> for
the genuine Spirit of the Go|spel
is Diametrically other|wise:<NOTE PLACE="marg">Luke 9. 55.</NOTE>
Whereas <HI>there is envying and strife</HI>&mdash;are
you <HI>not carnal, and walk like Men,</HI> 1 Cor. 3. 3.
but if you design Hurt and Revenge, you
walk like Devils; and where <HI>are your City
Walls</HI> this while? This poor Soul lies open,
naked to all the Invasions of the Enemy;
and where this is in this height&punc; there <HI>is
confusion and every evil work,</HI> James 3. 16.</P>
<P>I shall subjoyn in this place once for all
that famous passage of our Saviour on this
Subject, <HI>Matth.</HI> 5. 21, 22. where he to vindi|cate
the Law from the corrupt and too
scanty Interpretations of the Jewish Teach|ers,
he speaks of the Law about Murther;
where he takes notice that they made the
Law to reach only the outward Act, and the
Punishment only to reach the outward
Man: but he shews that this Law may be
broken by the heart, and a Man may be
a murtherer that is unjustly angry with his
Brother, and hates his Brother. For
(1) such a one would kill if he could, for
the time that his Passion is up. And (2) oft
murthers are owing to such Causes. And
such Passions, if indulged, none knows what
they may end in. But the Punishments are
<PB N="19" REF="20">
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 seve|ral
courts and degrees of punishment, which
rise from simple Death, Stoning and the
Sword; and for heinous and most flagiti|ous
Crimes to burning alive, or burning
their Bodies when dead, an execrable thing
among them; and this was counted the
Punishment of the Valley of <HI>Hinnom;</HI>
you shall find worse from God than all this
comes to. If you <HI>be angry without cause,</HI> so
as to be wrathful and evil-minded towards
your Brother, to hate him, and wish him
hurt; if it go no further than the heart&punc; it
is a damnable sin, if not repented of; but
greater the sin and danger if it break out
into words: To say <HI>Racha,</HI> a vilifying ex|pression,
and the action that usually ac|companied
it is implied, spitting on him
or at him; vilifying him <HI>unjustly,</HI> as the
vilest of Men; with respect to his Person
and outward Condition, to treat him with
the greatest Scorn and Contempt. A thing
God allows not towards any, for the ho|nour
of our common Nature. A Malefa|ctor
that deserves disgraceful Scourging yet
he must be beaten within such a number
of stripes, <HI>(Deut. 25. 2, 3.) least thy Brother</HI>
(even such a one as this, even as one at
the Rogues Post) <HI>should seem vile unto thee.</HI>
<PB N="20" REF="21">
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, beg|garly,
pitiful Fellow, because he hath an|gered
you. But it is higher yet to call him
<HI>Thou Fool;</HI> in Scripture sense this reflects
upon his Mind and Morals, as a most wick|ed
Person, to be cast out of all Society, as
an Heretick and one Accursed, and judged
fit for nothing but Hell. To reprobate
them in thy Rage and Malice, and wick|edly
to pass thy doom upon him, and to
damn him as far as in thee lyes, by making
him a Scripture Fool, which is a flat wick|ed
Man. Dr. <HI>Lightfoot</HI> will have rash An|ger
to be guilty of the Judgment of God,
and these two latter to be obnoxious to
Punishment from the Magistrate, as things
not to be tolerated, as tending to break the
Peace, and to further Mischief if not cur|bed.
And Dr. <HI>Gell</HI> on this place says, <HI>There
ought to be in the Church, Courts and Councels
to judge and censure reproachful words.</HI></P>
<P>All shews the great evil of unbounded
unjust Wrath, the evil of it and the mis|chief
that it doth, and that much more if
it take degrees with you, and break out in
unchristian words, it shall not escape the
Judgment of God, and if not repented of,
it shall meet with his <HI>Hell fire</HI> properly so
called.</P>
<P><PB N="21" REF="21">
Men must not begin Anger without <HI>a
just Cause,</HI> nor continue in Anger above
a <HI>just time.</HI> One reckons up (appositely e|nough)
four sorts of angry Men: 1. Some
it is soon kindled in, and soon goes out;
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.
These are of a melancholy temper, long
before they burn, but last a great while.
3. Some soon kindled, and long in burn|ing;
and these wrathful Wretches are
worst of all. 4. Some long in kindling
and soon cooled; and these are best of all,
and likest unto God; they will not begin
Anger unreasonable, nor continue it unsea|sonable.</P>
<P>There are two things to be done to pur|sue
this Similitude to the designed end of
it.</P>
<P>1. To shew the Damages we are liable
unto whilst thus unwalled and un|fortified,
which may serve as <HI>Motives</HI>
to the Duty implied.</P>
<P>2. To shew the way to be fortified bet|ter,
as the best <HI>Means</HI> against this
great Evil.</P>
<P><PB N="22" REF="22">
1. The Damages we are liable unto, by
not having <HI>due rule over our own Spirits,</HI> by
being unwalled and unfortified. Our Wall
is broken down, and we lye open.</P>
<P>1. In General. 1. To our vigilant Ene|my
to break in upon us at pleasure, and that
is the Devil; if we abide in Wrath, we
<HI>give place to him,</HI> Eph. 4. 27. which implies
he hath a chief hand in kindling this fire,
and adding fewel to it, and is highly plea|sed
with it, and gets great Advantages a|gainst
us by it. You make one another
sad, but him merry by your clamours and
quarrellings. Now is his time, 1. To de|stroy
Love; 2. To aggravate the Offen|ces;
3. To help you with provoking
words; 4. To put you on in your heat to
say or do something, that else would not
have been said or done; and 5. To lay
a foundation for more work of the same
kind for the future, by boiling it to hatred
and malice and enmity and perpetual un|charity.</P>
<P>2. To our base Corruptions to break out
(which yet had been kept in) to the dis|quiet
of some, and scandal of others. One
would not have thought there had been
such a <HI>superfluity of naughtiness in thee,</HI> as this
Passion hath let out to the hurt of all about
thee. That gets out now which will not
easily be gotten in again; and that gets
<PB N="23" REF="22">
vent now, that will not be fetcht back a|gain.
Such base words had never took Air
but for this occasion: but where there is
no Walls, these Salleys will be frequent as
they are filthy and mischievous, such as are
<HI>bitterness,</HI> and <HI>wrath,</HI> and <HI>anger,</HI> and <HI>evil|speaking</HI>
and <HI>malice,</HI> Eph. 4. 31. If there be
any thing within against thy Brother, that
were fitter to be kept in, now it breaks
out to his reproach and great prejudice, by
the hurt it may do him, and the hurt it
may tempt him to do in his own defence
or vindication, or it may be Revenge. Any
thing that is evil within (and there is al|ways
enough) may now break out, for
the Walls are down, and there is nothing
to keep it in.</P>
<P>2. Both these ways <HI>more particularly,</HI> there
is great hurt done by, and to, this unguard|ed
Spirit. By the Incursions and Excursi|ons
before-mentioned. It damnifies</P>
<P>1. In thy <HI>Innocency,</HI> and lays thee under
guilt; thou canst not be innocent, and do
thus from time to time; thou art a Trans|gressor
of the holy Command, that for|bids
unjust and inordinate Anger. Thou
sinnest in thy self, within thy self, and thou
sinnest in thy words and actions. <HI>He loveth
transgression that loveth strife,</HI> Prov. 17. 19.
and <HI>an angry man stirreth up strife,</HI> and a
<HI>furious man aboundeth in transgressions,</HI> Prov.
<PB N="24" REF="23">
29. 22. <HI>It is sin,</HI> and that is no little evil;
but the Sin of Anger seldom
goes alone.<NOTE N="*" PLACE="marg">You should rather hate Anger, that oc|casions you to swear, than think to excuse swearing by being angry abominable.</NOTE> <HI>Swearing,</HI><NOTE N="&dagger;" PLACE="marg">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.</NOTE> <HI>ly|ing,</HI>
reviling, violence, <HI>&amp;c.</HI> do
oft attend it.</P>
<P>2. In <HI>thy good frame and
disposition for holy duty,</HI> without
which thou canst not live.
The performance and accep|tance
of Religious Duties is
sadly hindered hereby, be|cause
rash Anger is so great a
sin; therefore before you <HI>of|fer
your gift</HI> you should end
your quarrels, <HI>Matth.</HI> 5. 23, 24.
Take special heed of Anger
that your <HI>Prayers be not hinder|ed,
1 Pet.</HI> 3. 7. that it hinder
not the duty, or the suc|cess
of it; you must remember to pray lift|ing
up holy hands, <HI>without wrath</HI> and doubt|ing,
1 <HI>Tim.</HI> 2. 8.</P>
<P>3. Consequent, or a part of this, it will
damnifie <HI>in the presence of God to thy Soul,</HI>
without which thou wilt have a poor dull
life, <HI>Psal.</HI> 63. 1, 2, 3. Thou hast fumed
him to a distance from thee, and shalt not
find him to influence thee and comfort
thee, as sometimes he hath done. He may
well take his turn to be angry, and thou
maist find it to thy cost.</P>
<P><PB N="25" REF="23">
4. <HI>In thy Peace.</HI> If you would not <HI>grieve</HI>
the <HI>Spirit that should seal you,</HI> you must put
away all <HI>bitterness</HI> and <HI>wrath,</HI> 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. No marvel if you want in|ward
peace, when you are so unquiet, that
we cannot know by this work, <HI>what Spirit
you are off.</HI> To be sure in this temper and
outrage you are not of the Spirit of Christ,
choose what you are in the main. And if
the Truth of Grace can be consistent (at
least evident) amidst such habituated Pas|sion,
is very hard to understand. That sad
word (of a great Man of God) I have
often mentioned, That <HI>they rarely have much
Peace of Conscience that do not make Conscience
of Peace.</HI> Who will wonder, or almost pi|ty
you, when you complain of unassured|ness,
when you indulge Anger as you do.
How can you hope that God should be
well pleased with you, when no body al|most
can please you.</P>
<P>5. <HI>In thy wisdom.</HI> It is want of presence
of mind (that is, of Wisdom) or thou
wouldst not turn thy self out of doors, on
this fashion, for a slight cause, or for any
cause, <HI>Prov.</HI> 17. 27. a man of <HI>understanding</HI>
is of an <HI>excellent</HI> (or as it is in the Margin)
of <HI>a cool Spirit.</HI> It is a <HI>Nabal,</HI> and <HI>folly is
<PB N="26" REF="24">
with him;</HI> that is, morose and evil humou|red
that he <HI>cannot be spoken to,</HI> (1 Sam. 25.
17. 25.) that setteth Will and Humour a|bove
Reason. <HI>Anger resteth in the bosom of
Fools.</HI> Eccl. 7. 8, 9. <HI>The discretion of a Man
deferreth his Anger,</HI> Prov. 19. 11. It is want
of Discretion to be angry. <HI>Ira</HI> [Anger] is
<HI>ab ire,</HI> to go out of himself, and to be paci|fied,
is <HI>redire ad seipsum,</HI> to return to himself.
<HI>A proud man</HI> (saith one) <HI>has no God, an en|vious
man no neighbour, and an angry man hath
not himself.</HI></P>
<P>6. <HI>In thy Honour and Reputation.</HI> It is a
great abatement to any man that he is a
rash and passionate man. <HI>Proud and haugh|ty
Scorner is his name that dealeth in proud
wrath,</HI> Prov. 21. 24. It is a blemish to him
to be under such a Character. An Hea|then
advised an angry man to look in the
Glass in the Paroxysm, what a disfigure|ment
it is, Eyes flaming, Countenance di|storted,
Mouth frothing, <HI>&amp;c. Nescio utrum
magis detestabile vitium an deforme,</HI> Seneca.
I know not whether it be a more detestable
or deformed Vice. Men have no pleasure
in converse with such a man, lest he be hurt
or infected by him, <HI>Prov.</HI> 22. 24, 25. And
is it not a fine credit for thee to be marked,
and to be warned of, as one to have as lit|tle
to do with as may be? <HI>Make no friend|ship
with an angry man,</HI> &amp;c. He is too hot
<PB N="27" REF="24">
to make a Friend of, or to keep in with a|ny
while, or to have much comfort from,
or not to be prejudiced by at some turn, or
at the long run. But especially it damnifies
the honour of the Religion thou professest;
when Men shall have an occasion to say,
If this be your Religon, or these be your
religious Folks, fair fall a good quiet Car|nal
man, as People call them.</P>
<P>7. <HI>In thy Authority,</HI> where thou should'st
have it and use it for God. He that <HI>know|eth
not how to rule his own House,</HI> how should
he rule in <HI>the Church of God,</HI> 1 Tim. 3. 5.
And how should he rule his own House,
that cannot rule himself? This passionate|ness
makes him cheap to those he should
govern. <HI>They will not heed him when he
speaks importantly, because he oft speaks passio|nately
and unadvisedly.</HI> Such a one is an
angry passionate Person, and therefore not
so much to be heeded. <HI>The words of the
wise are heard in quiet, more than the cry of
him that ruleth among fools,</HI> Eccl. 9. 17. A
quiet sedate man that speaks quietly and
weightily, shall be more heeded and obey|ed,
than those that make a noise&punc; and think
to rule with great words, and by strong
hand, whom none but Fools will much re|gard.</P>
<P><PB N="28" REF="25">
8. <HI>In thy ease and comfort of life.</HI> Anger of
it self is trouble, and brings troubles from
those we converse with, and God oft se|verely
punishes this Sin in crosses and dis|appointments,
in sickness and sin of rela|tions
to tame them. God doth not fail to
afflict to make men see, and repent of this
sin, and to seek Peace with God and Men:
<HI>Who hath wo? who hath sorrow? who hath
contentions? who hath babling?
who hath wounds without cause?</HI><NOTE PLACE="marg">Prov. 23. 29.</NOTE>
but the angry man as well as
the drunken; as well he <HI>that hath no rule
of his own Spirit, as he that tarries long at the
wine.</HI></P>
<P>9. <HI>In the danger of the Soul.</HI> He that <HI>is
angry with his brother without cause, is in dan|ger
of the judgment,</HI> Matth. 5. 22. that is, of
God's wrath and judgment, if it be not re|pented
of and forsaken; and this judgment
of God reaches the Soul with respect to e|ternity:
And the truth is, the danger is
greater, because men are loath to be in a
fault for Excess this way, and so to humble
themselves, as they should do, that they
may obtain mercy and favour of the Lord.
And <HI>if ye forgive not men their trespasses, nei|ther
will your Father which is in heaven for|give
you,</HI> Matth. 6. 15. the sad Process of
habituated Anger. The poor Wretch is so
used to it, that <HI>Salamander</HI>-like, he lives in
<PB N="29" REF="25">
the fire, always crossing, and chiding, vex|ing
himself and those that are about him;
it is his Element. Angry with Enemies and
angry with Friends; angry for little things,
angry for nothing; angry at his work, an|gry
at his meat; angry in health, angry in
sickness, <HI>Eccl. 5. 17. Hath great wrath in his
sickness.</HI> It may be he is angry at his sick|ness,
or at least angry with all about him
when sick, and no body can please him]
and it may be sadly feared it will end in
wrath passively, least the <HI>remainder of wrath
the Lord put on</HI> [as some read that instead
<HI>of restrain;</HI> Psal. 76. 10.] least he now take
his rightful turn of Anger, and make thee
feel it to all eternity.</P>
<P>To improve our Parable, I shall conclude
this Head in comparing this City broken
down to the lamentable condition of a glo|rious
City, in the taking of it, and the de|solation
of it. 1. In the taking of it <HI>(Je|rusalem</HI>
I mean) <HI>Jer.</HI> 39. 2, 3. the City <HI>was
broken up.</HI> And all the Princes of <HI>Babylon</HI>
came in, and <HI>sate in the middle gate</HI> [where
their own Kings and Rulers use to sit, to rule
and do Justice, and acts of Government]
even <HI>Nergal-sharezer, Samger-nebo, Sarsechim,
Rab-saris, Nergah-sharezer, Rab-mag, with all
the residue of the Princes of the King of</HI> Baby|lon.
Now I sometimes think that it was
in no honour to these men, that they are
<PB N="30" REF="26">
named thus in the holy Records; but it is
to give Emphasis to this sad change which
sin had brought upon this famous City.
To have men of such names, of such un|couth
sounds sit here, so diverse to <HI>Hilkiah,
Eliakem,</HI> &amp;c. Strangers, Hea|thens,<NOTE PLACE="marg">Psal. 79. 1.</NOTE>
<HI>&amp;c. O God, the Heathen
are come into thy Inheritance,</HI> Je|rusalem
<HI>have they defiled.</HI> So when thy Ci|ty
is broken up and dismantled by the E|nemy,
that always lays siege to it, and thou
sufferest thy self to be invaded. O what
a gang of Aliens sit in thy Gate, that
where Reason and Grace and the Spirit use
to rule, now <HI>Nergal</HI> and <HI>Rab-saris</HI> and <HI>Rab-mag</HI>
sit in thy Gate, and has the whole
Command for the time of thee. Envy, and
Hatred, and Malice, and Jealousie, and
Rage, and Cruelty, with the rest of the
Princes of <HI>Babylon,</HI> have the sole rule in
thee. And not unlike 2. to the Desolation
of this City, will it be here, if Repentance
do not relieve. A poor Wretch given up
to his Passion is like the City.
<HI>Isa. 13. 21, 22. The wild beasts
of the desert shall lie there,</HI><NOTE PLACE="marg">Zijm <HI>and</HI> Ochim.</NOTE> <HI>and
their houses shall be full of dole|ful
Creatures; Owls shall dwell
there, and Satyrs shall dance there, and the wild
Beasts of the Islands shall cry in their desolate
Houses, and Dragons in their pleasant Palaces;</HI>
<PB N="31" REF="26">
that is, Anguish, and Vexation, and Sad|ness,
and Darkness, and Discontent, <HI>&amp;c.</HI>
shall over-run and possess this Soul.</P>
<P>Enough sure is said to perswade us a|gainst
this great Evil, of having <HI>no rule of
our own Spirits,</HI> but to lye <HI>broken down and
without walls.</HI></P>
<P>The second thing to be spoken to, is,
What is to be done, so as to be fortified, to
<HI>have the rule over our own Spirits,</HI> so as not to
be as <HI>a City broken down, and without walls.</HI>
We see the Mischief that is done to, and
by ungoverned Spirits; what is to be done
for remedy? And this may serve for <HI>helps</HI>
and <HI>means</HI> in this important case.</P>
<P>1. <HI>A true Principle of Good in the Soul.</HI> To
be <HI>transformed by the renewing of your mind,</HI>
Rom. 12. 2. To be brought into the true
Spirit of Christ, which is a Spirit of Meek|ness.
The <HI>hidden man of the heart,</HI> is the
<HI>ornament of a meek and quiet Spirit, 1 Pet.</HI> 3. 4.
A Soul full of the true fear of God, to be
truly regenerate. The old man is a man
of wrath; put off all these, <HI>anger, wrath,
malice,</HI> for you have <HI>put off the old man with
his deeds, 3 Col.</HI> 8. 9. True Grace builds
up the Walls, and engarisons the Soul for
God. Grace reduces the Soul to its right|ful
Lord, and at the same time it is resto|red
to the rule of it self; like a City deliver|ed
<PB N="32" REF="27">
from a Usurper is restored to its lawful
Soveraign, and to its own Franchises the
same day. Base men in Office before, and
now the best bare rule that were turned
out before. Then Lust and Pride, and
Passion, and Covetousness ruled, now Rea|son
and Discretion, and a good Under|standing
do bear sway. <HI>Prov. 2. 10, 11. When
Wisdom entreth into thine heart, and Knowledge
is pleasant unto thy Soul, Discretion shall pre|serve
thee, understanding shall keep thee.</HI></P>
<P>2. <HI>The Example of Christ;</HI> whose Name
we bear, and after whom we
are called [Christians] for his
Patronage and Imitation.<NOTE PLACE="marg">Frustra appel|lamur, Christi|ani, nisi sumus imitatores Christi.</NOTE> He
did not cry, nor was his
voice heard in the streets.
<HI>Learn</HI> (says he) <HI>of me, for I am
meek,</HI> dispassionate. In a world of provo|cations
it was great wisdom in that great
Man, that to keep him out of Anger, had
that saying <HI>Matth.</HI> 11. 29. written in his Stu|dy
always before him, to temper himself
by whenever he was provoked; <HI>Christ endu|red
the contradictions of sinners against himself.</HI>
Hebr. 12. 3. <HI>Christ hath left us an example that
we should follow his steps, who when he was re|viled,
reviled not again, when he suffered he
threatned not, but committed himself to him
that judgeth righteously,</HI> 1 Pet. 2. 21, 23. and
that in the case of Life it self, and great
<PB N="33" REF="27">
bodily Sufferings; and will not this Exam|ple
serve to bear slight Indignities, which
is our usual Exercise at most?</P>
<P>3. <HI>To live in a constant sense of God's pre|sence.</HI>
Psal. 119. 168. <HI>I have kept thy Pre|cepts
and thy Testimonies, for all my ways are
before thee.</HI> To break his Law before his
face is very daring; It's dangerous to threa|ten
or strike in the King's presence, nay,
in the Verge of his Court. If you can get
out of God's Court, you may chide on.
Besides the undecency, rudeness, and un|mannerliness,
not to forbear your Contests,
whilst he stands by, is unaccountable, a re|spect
expected by any stranger, not much
better than your selves. It may cool you,
one would think, to consider that God hath
seen and heard all. <HI>Potest miles coram rege
suo non irasci, ob solam Regiae Majestatis emi|nentiam,</HI>
Basil. A Soldier (though Wrath
and Envy seem to be the essential qualities
of a <HI>Soldier)</HI> can bridle his Rage, and put
up an Injury in the presence of his King,
how much more should not God's Eye
check us in these transports of ours?</P>
<P>4. <HI>To labour for true Humility,</HI> and low e|steem
of your selves. If you were <HI>lowly in
heart</HI> you would <HI>be meek, Matth. 11. 29. On|ly
by pride cometh contention, but with the well-advised
is</HI> [humility and] <HI>wisdom,</HI> Prov. 13.
10. You are too good to be controlled,
<PB N="34" REF="28">
and no body knows any thing but you,
and Wisdom no doubt shall die with you,
and that makes you testy and touchy, and
impatient of any Contradiction or Non|compliance,
as if you were infallible, and
none must think or speak otherwise than
you do, on pain of your high displeasure.
<HI>Prov. 28. 25. He that is of a proud heart stir|reth
up strife, but he that putteth his trust in the
Lord shall be made fat.</HI> <Q>He that over-va|lues
himself despiseth other men, and is
impatient of Contradiction, and the least
Slight or Injury, and indulgeth his own
Passion, shall not be fat, but shall be lean
and miserable: But the humble man is
one that <HI>trusteth in the Lord.</HI> He is mean
and vile in his own eyes, and therefore
trusts not to himself, but to God only;
making God's Will, and not his own Will
and Passion, the rule of all his Actions,
and can easily deny himself, and yield to
others; all which are excellent Preserva|tives
against strife. He shall live happily
and comfortably, because he avoids that
strife which makes mens lives miserable.</Q>
(Mr. <HI>Pool</HI> on the place.) Mr. <HI>Ball</HI> hated
Passion in Professors, and would say, <HI>Look
well to your hearts, for Passion is the effect of
Pride.</HI> Keep a fresh sense of thy own vile|ness
upon thy Soul. <HI>This humbleness of mind</HI>
will make us for <HI>bearing</HI> and <HI>forgiving, Col.</HI>
<PB N="35" REF="28">
3. 12 Alas! all Wrath and Contention,
and spiteful Words, and Revenge comes
from Pride, and some rooted conceit of
some Worthiness in thy self. Remember
thy self, and it may make thee meek and
placable, though abused and provoked.
Alas! Who am I, they vilifie me, and am
I not vile? I am beholden to my Enemies
or my Friends when Angry, to know my
faultiness and imperfections. Can they say
worse by me than I know by my self? A
great matter, if it be true who speaks it: This
poor man knows not me; or this is not all
the evil he would have said by me.</P>
<P>5. <HI>To be mortified to the world.</HI> 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. Those that are covetous, are oft
horribly cross; they are afraid the World
should overgo them, and so oft <HI>withold more
than is meet,</HI> and trouble their own House,
<HI>Prov.</HI> 11. 29. How should sinful Anger be
kept out, when Wives are straitned, and
have not <HI>honour</HI> (of due maintenance as the
word imports) and are not used as fellow-<HI>heirs
of the grace of life,</HI> (1 Pet. 3. 7.) And
in other Occurrences and Occasions, mens
too much love to the World will hazard
the greatest kindnesses, if any thing of
<PB N="36" REF="29">
<HI>Meum</HI> and <HI>Tuum</HI> be toucht upon; then
these Dogs snarl and fight about their Car|rion.
Let the World rule you less, and you
will rule your selves better.</P>
<P>6. <HI>To live by faith.</HI> There is <HI>an evil heart
of unbelief</HI> in all <HI>roots of bitter|ness,</HI>
that spring up among
you,<NOTE PLACE="marg">Hebr. 3. 12. 12. 15.</NOTE> one towards another <HI>at
any time.</HI> Faith in unseen
things sets a huge wall about our Spirits,
against all Incursions or Excursions to our
prejudice. Actual believing gives reality
to greater things, which may possess our
Minds, and stir up other Affections in us,
to imploy us, so as not to be vacant to
such mean things as these are that we vex
about. <HI>Moses endured, as seeing him who is
invisible,</HI> (Hebr. 11. 27.) And Faith will
fetch in help from Heaven, to repel and o|vercome
all Assaults made upon us, <HI>Luke
17.</HI> 4, 5. Our Saviour spake considerably
to this matter, when he advises his Disci|ples
to <HI>take heed to themselves,</HI> and that is a|bout
passing by and forgiving many pro|vocations,
for you are sure to have many;
and unless you take great heed, you will be
liable to miss in this, as in any thing, in not
forgiving as you should do: but it is your
duty to forgive, and that again and again.
And on this the Apostle said unto the Lord,
<HI>Increase our Faith;</HI> without more Faith then
<PB N="37" REF="29">
yet we have, we can never pass by such
reiterated Provocations; but if our Faith
be encreased, it will furnish us with Argu|ments
enough, why we should do it,
and with strength in Soul whereby we
may be able to do it, and a great deal more.
When your Passions are so high, your Faith
is low; believe, and you would be calmer
at any time; Faith is a mighty stickler of
Tumults in the Soul; and Faith is set aside
when you give way to such intemperancy
of Spirit as you do. <HI>Through Faith</HI> (and it
alone) you do <HI>more than subdue Kingdoms,</HI>
[you may subdue your selves] and <HI>work
righteousness</HI> [even the <HI>righteousness</HI> of God,
which the <HI>wrath</HI> of men never <HI>worketh,</HI> Jam.
1. 20.] and <HI>out of weakness be
made strong,</HI><NOTE PLACE="marg">Hebr. 11. 33, 34.</NOTE> wax <HI>valiant in
fight,</HI> and <HI>turn to fight</HI> these <HI>ar|mies
of the Aliens.</HI> What a
disappointment and defeat doth believing
Patience give to your Enemy, when An|ger
and Wrath is suppressed and turned by?
He thought by it to have had the Plunder
of the City, and to have quartered his Le|gions
upon you, to have enthralled you,
and to have kept possession for him. But
by the Fortifications of Faith and Patience
you hold out, and keep your Peace and a
good Conscience, and it may be you cause
your Enemy to fly to his loss, and gain to
<PB N="38" REF="30">
your selves by it, to increase your strength
against another time, from the Success and
Comfort you find in this stout resistance.</P>
<P>7. <HI>Live in Love.</HI> Christian Love in its
genuine Latitude would rule thy Spirit.
It will cover a multitude of Sins of other
Folks, and prevent abundance of thy own.
If <HI>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, bear|eth
all things, believeth all things, hopeth all
things, endureth all things,</HI> 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. And it is evident
that so much the more Anger, so much
the less Love, at any time, look and judge
where you will. He that <HI>covereth a Trans|gression
seeketh love,</HI> Prov. 17. 9. And he that
truly loveth, will cover what Transgressi|ons
he can. <HI>Uncharitable suspition</HI> (says
one) <HI>is a cause of Anger, a good disposition
makes a good exposition.</HI> Love one another,
and then you will not <HI>willingly</HI> offend, nor
<HI>easily</HI> be offended with one another. And
study the Love of God; 1 <HI>John</HI> 4. 11. If
<HI>God hath so loved us, we ought also to love one
another.</HI> Under sense of the Divine Fa|vour,
it is so taking, that we can do no
less than love all about us: In a sense of his
<PB N="39" REF="30">
turning his wrath from us, and forgiving
us, it cannot but make us lay down all
wrath, and forgive all that offend us. And
if we labour under the want of the manife|station
of Divine Love, and feel his Dis|pleasure,
that he may be pleased with us,
we would sure be willing to let our dis|pleasure
towards others, to fall, and to be
at peace, that we might have peace. A
thing not to be expected whilst we continue
our Anger and undue Wrath towards any,
<HI>Matth. 11. 26. But if you do not forgive, nei|ther
will your Father which is in Heaven for|give
your trespasses,</HI> Matth. 18. 35.</P>
<P>8. <HI>Labour to have the heart always possessed
with some holly thing.</HI> To be always under
the powerful influence of some good word
of God, to keep the heart savoury towards
God; <HI>Psal. 119. 11. I have hid thy word in
my heart, that I might not sin against thee.</HI>
The <HI>word of God should dwell in you richly,</HI>
Col. 3. 16. If the Book of the Law is
prescribed to the King, that he must <HI>have
it with him,</HI> and <HI>read in it all the days of his
life;</HI> among other reasons, that it might
help the temper of his Spirit, <HI>that his heart
might not be lifted up above his brethren,</HI> Deut.
17. 19, 20. Why should not this blessed
word, read constantly by every good man
(with understanding, observation and ap|plication)
help his heart to carry without
<PB N="40" REF="31">
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. You
should have Forces from Heaven to keep
Garrison, or you can never keep Enemies
out, nor keep order within. An empty
drained heart will easily be surprized and
disturbed.</P>
<P>9. <HI>Keep constant watch in this case.</HI> We
must, because of the many Enemies that
are ready to come against us, make our
Prayer unto our God, <HI>and set a watch a|gainst
them day and night because of them&punc;</HI> 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 <HI>take great heed,</HI> implied in that
of <HI>Luke</HI> 17. 3. (as I hinted before). If you
would carry as you should, do towards all
Relations and others you have to do with,
you must <HI>take heed to your Spirits,</HI> Mal. 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
<HI>deal treacherously.</HI> Though your Walls be
built, you should keep a watch too, and
all little enough.</P>
<P><PB N="41" REF="31">
10. <HI>Religious and rational Consideration.</HI>
Have you no consideration with you, that
you are thus transported on this manner?
Consider,</P>
<P>1. <HI>That rash Anger doth not work the Righ|teousness
of God.</HI> Jam. 1. 20. It hinders du|ty
to God, and oft brings in much sin.</P>
<P>2. <HI>That it seldom rightly intends our own
good, and rarely effects it.</HI> What doth An|ger
do, but what Calmness might do, and
do it better, and escape this trouble of vex|ation?
unless like the Dog in the Fable,
that would not have his Bone unless he
might fight for it. <HI>The soft tongue breaketh
the bone,</HI> Prov. 25. 15. Wise men speak qui|etly,
and do their business without noise,
<HI>(Eccl. 9. 17.)</HI> and by this means prevail
more with the weightiness of their coun|sel
and calm delivery, than he that hath
more power, and dealeth all in proud
wrath. 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 qui|et?
Unless you love Anger, who would be
angry, if he could do things as well, nay
better, without Anger.</P>
<P>3. Consider <HI>that provocations are either in|tended,
or not intended,</HI> (as to the Party you
are provoked by). If not intended, you
do wrong to the Party to lay such an im|putation
<PB N="42" REF="32">
upon him, to lay to his charge
the thing that he knew not, or thought
not of. If intended to provoke you, you
are a Fool to gratifie him, and to fulfil his
Design upon you. None can vex you, un|less
you will your self.</P>
<P>4. Consider <HI>the quality of the person you
are concerned with. Seneca</HI> hath almost done
this to my hand. <HI>Is it a good man that hath
done thee the Injury, do not believe it. Is it a
bad man, do not wonder at it. To strive with
thy Equals is doubtful, with thy Superiors mad|ness;
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.</HI> A Christian may argue much
more on this manner. If the Person pro|voking
be above you, let good manners
make you bearing. If below you, contend
not, least it savour of pride, <HI>&amp;c.</HI> It is some
want of your part to conceive an offence,
or possibly they would not give you of|fence.
Their Ignorance is to be pitied,
and not contended with. <HI>Answer not a fool
acccording to his folly, least thou be also like un|to
him,</HI> Prov. 26. 4. If a bad man, have a
care of exposing Religion by thy salleys of
wrath, that you prejudice him not to Re|ligion
for want of a little Self-denial. The
<HI>Turk</HI> that suffered a <HI>Renegado</HI> to beat him,
and being askt by a Christian why he
<PB N="43" REF="32">
would suffer it, said, <HI>If you will turn to our
Religion, you shall beat me too;</HI> may shame
us to high degree, that will abate nothing
of our Humour, let it be never so great a
prejudice to our holy Religion. If a good
man, be loath to grieve him. If both good,
more shame for you, that neither of you
should have wit nor grace to forbear, or
take up the matter betimes. If good Folks
cannot spare one another, what can be ex|pected
from Enemies? or what could the
most Carnal do worse to you, or to one
another?</P>
<P>5. <HI>Consider</HI> that nothing can be got by con|tention,
if you carry the day, <HI>that can coun|tervail
the loss of your Patience and Love
in the contest. That celebrated saying of</HI>
Gregory, It is better many times to fly from an
Injury by silence, than to overcome it by reply|ing.</P>
<P>6. Consider <HI>that all must be repented of.</HI>
And if it be as bitter to you as it is to some
(that are rarelier guilty and less transport|ed)
you will not buy <HI>no pleasure</HI> and <HI>repen|tance</HI>
at so dear a rate; and you will find
your selves further off, the oftner you re|pent
of this, unmanly, much more un|christian
sin; you might at any time, when
all in a Tumult, with the Town-Clark, dis|miss
the Assembly, <HI>Acts</HI> 19. 40. with this,
<HI>We are in danger to be called in question for
<PB N="44" REF="33">
this days uproar, there being no cause, whereby
we may give an account of this concourse.</HI></P>
<P>7. Consider <HI>that nothing in any anger with
others is lawful, farther than you design and
effect their good thereby,</HI> and not at all to sa|tisfie
your own Humour, or promote Re|venge.
And it is easie to see that another
way is more likely to compass this. One
advised, That we would not be <HI>angry</HI> at
men that do amiss, but rather endeavour
to <HI>cure</HI> their Faults, by the example of Phy|sicians,
that are not angry at the sick, but
apply themselves to cure their Disease&punc;
2 <HI>Tim. 2. 25. In meekness instructing those that
oppose themselves, if God peradventure will give
them repentance.</HI></P>
<P>8. Consider, <HI>least besides your own, you
contract hereby the guilt of others sin, which
you occasion.</HI> You provoke them to wrath
too, to think, and speak, and do amiss as
well as you, and so sin abounds in more
than in your selves, or you occasion grief
to others, and no good to your self. Thus
<HI>Eccl. 9. 18. one of these sinners destroys much
good,</HI> spoils Peace and Devotion in others;
and when thy Anger is done, it may be his
will continue to do hurt for a great while.
<HI>The beginning of strife is as when one letteth out
water,</HI> Prov. 17. 14. [He pulls up the
Flood-gate, or cutteth the Dam, and can
neither stop the water, nor know how far
<PB N="45" REF="33">
it may overflow, nor what mischief it may
do] <HI>therefore leave off contention before it be
medleth with,</HI> Prov. 30. 33. It cannot be
expected, 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, and
cleanse the Nose] <HI>so the forcing of wrath
bringeth forth strife.</HI> Unless we did more
good in the world, we should be mighty
tender of doing hurt to others, as we are
sure to do hereby; such as we know not,
<HI>how much</HI> or to <HI>how many,</HI> nor <HI>for how long.</HI>
One is angry, and he angers another, and
then he is angry at the others anger, and so
<HI>in infinitum,</HI> there is no end when it is once
begun.</P>
<P>9. Consider <HI>that you should do as you would
be done unto;</HI> Eccl. 7. 21, 23. <HI>Also take no heed
to every word that's spoken,</HI> [so as to catch at
it, and be angry at it, and take it proudly,
<HI>&amp;c.].</HI> (1.) Hast thou never done as much
to any other; what doth <HI>thine own heart tell
thee</HI> on this account? (2.) Or maist thou
not soon do as much, <HI>Gal.</HI> 6. 1. Or (3.)
wouldst thou be willing to be screwed, 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? <HI>Job 31. 13, 14, 15. If
I did despise the cause of my man-servant, or of
<PB N="46" REF="34">
my maid-servant, when they contended with
me;</HI> [As if Servants may not sometimes be
in the right, and must have their Cause
despised, and their just Defence refused;
because Servants, they must take it right or
wrong. Wouldst thou be willing to be
thus born down, and not suffered to speak
if thou hadst Truth on thy side, meerly be|cause
thou art an Inferior?] <HI>But what
then shall I do when God riseth up, and when
he visiteth, what shall I answer him?</HI> [if he
be extream to mark what is
amiss,<NOTE PLACE="marg">Psal. 130. 3.</NOTE> <HI>who can stand?]</HI> to mark
every little thing, and to ag|gravate
our real Transgressions, as we do
Appearances, it would be very sad; and
how can we look for other? <HI>Col. 4. 1. Ma|sters
give to your Servants that which is just
and equal,</HI> [one part whereof is imputing
fault unto them] <HI>knowing that ye have a
Master in Heaven,</HI> that will judge you with|out
Passion, and call you to account for
unjust judging of those that are under you.
But <HI>Job</HI> goes on, <HI>verse 15. Did not he that
made me in the womb, make him;</HI> and <HI>did not
one fashion us in the womb?</HI> There is no such
difference between us, that there must be
such a distance, we are even in the Womb
and the Grave, and therefore what needs
this insulting and proud wrath. In a word,
if Servants could observe that duty <HI>of not
<PB N="47" REF="34">
answering again,</HI> and Masters and Mistresses
that of <HI>forbearing threatning,</HI> (Tit. 2. 9. Eph.
6. 9.) there would be more peace in our
Families and in our Consciences too, than
there is.</P>
<P>10. Consider <HI>that none gains by all your
Anger</HI> (or is pleased with it) <HI>but the Devil.</HI>
He has the pillage of the Field, whoever
gets the Battel. He rejoyceth in your vex|ings
and bitter words, whereby you grieve
one another. He makes the matter worse,
if he can, and gets it to settle into preju|dice
and hatred, that there may be matter
for Anger from this day forward, for what
was done at this time. <HI>Chrysostom</HI> hath an
ingenious concession in this case: Wilt
thou remember Injuries? wilt thou be
an Enemy? wilt thou revenge thy self?
Spare thy own Members, and be an Ene|my
to the Devil; never forget the Injury
he hath done thee and whole Mankind.
You may thrust your Sword-hilt and all
into his Heart, and add another stab; and
how is this done? why, when we spare one
another, and are kindly affectioned one to a|nother:
It is what defeats much of the Devils
work in the world, and will as much sub|vert
his Kingdom as any thing you can do.</P>
<P>Lastly, Consider <HI>and believe the universal
Soveraign Providence of God,</HI> which extends
to every thing, and all the actions of men.
<PB N="48" REF="35">
There is nothing you can be angry at, but
what he hath ordered and appointed. <HI>A
Sparrow falls not to the ground without the
Father,</HI> Matth. 10. 29. The thought of this
may curb me to dare to kick it when it is
down, or any the like thing, because it
fell not without him. If any one acts cros|singly,
or speaks provokingly, it is what
God hath appointed, and who can <HI>say to
him what dost thou?</HI> This quieted <HI>David</HI>
when <HI>Shimei</HI> cursed him; <HI>Let him alone,
God hath bidden him,</HI> 2 Sam. 16. 11. He or|ders
all these things, to correct what evil I
have done, to try my grace, to do me good
by it; and therefore I will keep my mouth
and heart too, under all occasions of
wrath.</P>
<P>The 11th Help is, <HI>Have a care of a preju|dice
in your heart towards any one.</HI> A pique
is a very ill unchristian thing; to lay up
an aversation in the Heart towards any, lays
in for Anger towards that Person upon eve|ry
occasion. Such a one can never say or
do any thing right with thee; old grudg|es
makes Anger stir upon every occasion;
Ill-will never speaks well. <HI>Gen.</HI> 37. 4. When
<HI>Joseph</HI>'s Brethren saw that his Father loved
him more than all his Brethren, they hated
him, and <HI>could not speak peaceably to him.</HI>
Some that we have prejudice to, we cannot
endure to hear them speak, but are snap|ping
<PB N="49" REF="35">
and snarling at them, nothing is right
which they say, nor we cannot afford to
speak kindly to them, nor are willing to hear
any speak well of them, 2 <HI>Sam. 13. 32. By
the appointment of</HI> Absolom, <HI>this hath been
determined, from the day that he forced his si|ster</HI>
Tamar. A grudge conceived, lyes, and
breaks out sadly. From such a day, such a
passage, there hath been ill-will toward
such a Person, and thence is all this passion
towards him. I shall suggest two things
under this Head.</P>
<P>1. That we take heed of Tales and Re|ports
of others to their prejudice. <HI>Prov.
16. 28. A froward man soweth strife, and a
whisperer separateth very friends;</HI> and so he
that loves to <HI>repeat</HI> old things, doth the
same, to set men at a distance one from a|nother,
<HI>Prov. 17. 9. Lev. 19. 16.
Prov. 11. 13. &amp;</HI> 26. 20. there|fore
love not Tales,<NOTE PLACE="marg">Non vis ira|cundus esse, ne sis curiosum. Sen.</NOTE> and take
no heed to every word that is
said. Hear both sides,<NOTE PLACE="marg">He that is in|quisitive is oft vexed.</NOTE> and
conceive not a prejudice upon
hear-say. <HI>Isa.</HI> 11. 3. The bles|sed
Messiah <HI>would not reprove after the hear|ing
of the ear.</HI> To judge by hear-say; a
great fault and weakness in many, that if
any hath spoken ill of a man, (whether
true or no) that they take up with it, and
judge and blemish him by it always, as if
<PB N="50" REF="36">
it pleased you rather to hear evil than good
by another. Now a right Christian-heart
desires that others should do good, and so
are not hasty to believe evil of any. 1 <HI>Cor.
13. 6, 7. He rejoyceth not in iniquity, but be|lieveth
all things, hopeth all things.</HI> Many
may have cause to say as <HI>David, If they be
the children of men that have stirred thee up a|gainst
me, cursed are they before the Lord,</HI> 1 Sam.
26. 19.</P>
<P>2. That we clear our hearts of all pre|judices
towards any one whatsoever, to re|tain
no Offence, though never so real, but
to forgive and forget too. Injuries hurt
not more in receiving them, than in re|membring
them. A small thing (says one)
shall go as it comes, a greater may dine
and sup with me, but it shall not lodge
with me. Of the two (says another) it is
better that the Scum boil over by Anger,
than boil in by Malice. Some say they <HI>for|give,</HI>
but they will never <HI>forget;</HI> a Divini|ty
the Scripture knows not. God says, he
<HI>blots out our inquities,</HI> and <HI>re|members
them no more,</HI><NOTE PLACE="marg">Isa. 43. 25.</NOTE> [as if he
did not only cross them out,
but blot them out] And we are to <HI>forgive,
as God for Christ's sake doth
forgive us.</HI><NOTE PLACE="marg">Eph. 4. 32.</NOTE> You cannot re|member
the Offence, but you
retain it, and you are thereby in readiness
<PB N="51" REF="36">
to revenge, by words at present, and in act
too upon a temptation. Some Heathens
have done worthily this way: <HI>Tully</HI> said of
<HI>Julius Caesar, That he was wont to forget no|thing
but Injuries.</HI> It is a notable Gloss that
the Jewish Writers have on <HI>Lev.</HI> 19. 18. Thou
shalt <HI>not avenge,</HI> nor <HI>bear any grudge</HI> against
<HI>the children of thy People, but thou shalt love
thy neighbour as thy self.</HI> They distinguish
between <HI>avenging</HI> and <HI>bearing a grudge.</HI> They
illustrate it thus, <HI>Thou shalt not avenge.</HI> If
<HI>Reuben</HI> ask <HI>Simeon</HI> such a Courtesie, and he
deny him; and soon after he himself comes
to <HI>Reuben</HI> to ask the like of him, and he
says, No; I will no more do it for you, than
you did it for me. Now <HI>bearing a grudge</HI> is,
when in such a case, <HI>Reuben</HI> should do the
thing, but should say, I will do it, and will
not do by you, as you did by me: in this
he transgresses, for he <HI>remembers</HI> the offence,
though he doth not retaliate it. God for|gives
throughly, his wicked|ness
shall not be <HI>mentioned</HI> if
<HI>he repent.</HI><NOTE PLACE="marg">Ezek. 18. 22</NOTE> So our Brethrens
failings should not be <HI>mentioned</HI> by us; they
are not to be upbraided with any thing
they have done unto us; this <HI>through for|giving</HI>
should be studied and practised. It
is an observable thing, that if we go to Or|dinances
(Prayer, Sacraments, <HI>&amp;c.)</HI> if thy
<HI>Brother hath ought against thee,</HI> thou must
<PB N="52" REF="37">
leave thy Gift at the Altar, and go and sa|tisfie
thy Brother, and then come to offer
thy Gift, <HI>Matth.</HI> 5. 23. but if thou <HI>hast
ought against thy Brother, Mark</HI> 11. 25. thou
maist make a short work of it, <HI>forgive</HI> that
thy Father may forgive thee. Injury to thy
Brother thou must satisfie, before thou pray|est
or comest to the Sacrament: but Inju|ries
to thee must not hinder; thou hast the
power within thy self, that want of Cha|rity
shall not hinder thy duty. Thou must
(and maist) <HI>forgive</HI> without any more ado,
and so need not delay on that account to
offer thy Gift. This clearing thy Soul of
all Offences towards thee, is of great con|cernment.
To rid thy self of any grudge
toward any Person in the whole world,
will be of great ease and comfort to thee.
Like a good Man whom I knew, that in
viewing his Shop-Books, and found here
and there some old Debts standing, he took
his Pen and crossed them all, and said, <HI>If
you will not be even with me, I will be even
with you.</HI> If the Debt hath been satisfied,
it ought to be crossed and blotted out too;
but if not satisfied, nor never like to be,
what should it stand to trouble me in the
frequent review of it. If it be uncrossed by
due payment, I can cross it out by forgive|ness,
and there's an end of it. Such a clear
Soul you should get and maintain, and it will
<PB N="53" REF="37">
take away much of your occasion of anger.</P>
<P>12. <HI>Inure your selves to defer anger, and to put it
off some times.</HI> The Heathen will rise a|gainst
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 re|cover
its Seat, and to rule in the case. If
there be Reason in it, it will be so anon, or
to morrow. But it is a sign of an ill Cause,
when it is all for present Execution; it will
not bear consideration, why then in reason
never meddle with it. It is some cure of
this Passion to delay it; Anger is not like
other Passions that grows by degrees (says
one) but it is at full height at first. <HI>Prov.
19. 11. The discretion of a Man deferreth his
anger. Frederick</HI> Duke of <HI>Saxony,</HI> when he
was angry, would shut himself up in his
Closet, and let none come at him till he had
mastered his Passion.</P>
<P><HI>It is easier to exclude than to
govern pernicious things,</HI><NOTE PLACE="marg">Facilius est ex|cludere perni|ciosa quam re|gere, &amp; non admittere, quam admissa moderari&mdash;Nam cum in|travit hostis, &amp; portis se in|tulit, modum &agrave; captivis non accipit. <HI>Sen.</HI></NOTE> <HI>not to
admit them than to moderate
them when admitted&mdash;For when
the Enemy hath gotten himself
within the Gates, he doth not re|ceive
Law from the Captives.</HI>
<PB N="54" REF="38">
As if any should be guilty of such a trans|parent
folly, as to let in a Conqueror, and
think to make him a Prisoner. Use your
selves to put off the present motion, it may
spoil many a chiding match, and who will
loose by that? you would by this know the
difference between a <HI>denying</HI> and a <HI>fulfilling</HI>
of this Lust, and whether has more true
sweetness and satisfaction in it. An Expe|riment,
I am afraid, few have made. 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, and that you
are not such Slaves to your Passion that it
must be observed, whenever it comes, tho'
Reason comes after, and brings Repentance
with it. Now what if you made trial to
put off Anger at certain times? 1. <HI>When
Strangers are by.</HI> Is it handsome to enter|tain
Strangers with brawls? They will say,
you might have forborn till I had been
gone. <HI>Prov.</HI> 27. 15, 16. Bishop <HI>Hall</HI> says
upon it, <HI>His grief cannot be avoided, so his
shame cannot be concealed. An angry person
will shame one before company. 2. Before and
after any solemn Ordinance. Before,</HI> that thy
own heart may be prepared to do Service
that may be accepted, and made beneficial
to thee. <HI>After,</HI> that what is gotten may
not be presently thrown away. To admit
<PB N="55" REF="38">
Anger after Ordinances, is to turn Swine
into the new-made Garden. 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 pos|sessed
your mind all the while of the Duty:
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 Chi|ding:
This is as if <HI>out of the same Fountain
should proceed sweet water and bitter;</HI> with the
<HI>same mouth to be</HI> e're while <HI>blessing</HI> (and wor|shipping)
<HI>God,</HI> and <HI>cursing</HI> (as it were, and
reviling) <HI>Man, that is made after the similitude
of God,</HI><NOTE PLACE="marg"><HI>Dr.</HI> Parker <HI>in his Continua|tion of his Ec|clesiastical Polity,</HI> p. 695. <HI>hath this severe Reflection.</HI>&mdash;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 Je|sus, be ravisht with devout and seraphick Meditations of Heaven; and like the blest Spirits there, seem to relish no|thing 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 deport|ment; peevish, petulant, and self-will'd, impatient of con|tradiction, implacable in their anger, rude and imperious in all their conversation, and made up of nothing but pride, malice, and peevishness. <HI>[A Book not at all li|ked by Judge</HI> Hales, <HI>in the design of it;</HI> but if my Adversary will write a Book <HI>(if he say nothing but true)</HI> surely I would take it upon my shoulder, <HI>&amp;c.</HI> Job 31. 35, 36. so] pudet haec opprobria nobis, &amp; dici po|tuisse, &amp; non potuisse refelli.</NOTE> Isa. 3. 9, 10. <HI>My Bre|thren,
these things ought not to be.</HI>
And let it be for a lamentati|on
<PB N="56" REF="39">
and great shame to us, that any occasi|on
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
harder to please than at other times. For
shame let it be so no more. (3.) And <HI>all
the Sabbath-day.</HI> What if you made a reso|lution,
that whatever occasion you have,
you will not be angry on that day; not
finding your <HI>own pleasure,</HI> [to be angry <HI>for</HI>
your own pleasure though you can find no
pleasure in it] <HI>nor speaking your own words,</HI>
Isa. 58. 13. The Sabbath would be better
sanctified, and your Souls more profited, I
am sure, if you did so. These are but mo|dest
Intervals, unless your Passion be such
an advantage to you, that you dare not loose
any opportunity for it, least you should not
meet with the like again, which there is
little danger of. But it may be, the occa|sion
of Anger thus put by, Reason may in
the interim recover it self, and you may
not, when cooled, admit it all; 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
<PB N="57" REF="39">
strengthened rarely to admit it at any time?</P>
<P>13. <HI>Be thankful to them that would deliver
you, when you are near seized by it;</HI> and count
them not Enemies, or not taking your part,
when they would divert your present mad|ness.
This is the way never to be helped,
but to live a Slave to the tyranny of his base
Lust. Consider the sad Example you fol|low
in this, even of <HI>Saul</HI> (from whom <HI>the
Spirit of the Lord was withdrawn</HI> for his sin,
<HI>and an evil Spirit from God troubled him,</HI> 1
Sam. 16. 14.) who was inraged against <HI>Jo|nathan</HI>
for endeavouring to pacifie him to|wards
David, 1 <HI>Sam. 20. 30, 31, &amp;c.</HI> albeit
once before he had taken <HI>Jonathan</HI>'s inter|cession
much better in the same cause, 1
<HI>Sam. 19. 4, 5, &amp;c.</HI> It looks as if an evil Spi|rit
from the Lord was upon us when we do
on this fashion. But <HI>David</HI> was thankful to
God and <HI>Abigail,</HI> for appeasing him in a
like case, 1 <HI>Sam.</HI> 25. 32, 33. What a rich
and lovely Ornament in Religion is a <HI>wise
reprover</HI> to <HI>an obedient ear? Prov.</HI> 25. 11, 12.
I have, I am sure, read a story (which I
cannot so far recollect, as to fix it on the
Person to his just honour, but it was) of
one that was a Tutor in the University, and
when his poor Sizar had broken a Glass, or
some such thing, and he fell into a great
Passion about it; the young Man (that had
had religious Education in some poor Pu|ritan
<PB N="58" REF="40">
Family) naturally and innocently said
to him, to this effect; <HI>That he wondred that
such a Man as he should be angry; for</HI> (says he)
<HI>we in the Country dare not do so, but count it
a great fault to be so passionate as you are on any
occasion; and my Father put me to you as a
good Man, but if he had known what a Man
you are, he would never have put me to you.</HI>
The good man took it so well, that he said,
<HI>sayst thou so:</HI> and forthwith, as a reward,
gave him money to buy him a new, instead
of a ragged, Gown. Such as these love to
be helped, and so do not love the sin. What
a mighty huff was the whole
Congregation in,<NOTE PLACE="marg">Josh. 22. 31, 33.</NOTE> against the
<HI>Ultra-Jordanists,</HI> that they are
up in Arms against them. 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, how glad are
they that they were mistaken. Now our
Passion oft is not so glad to be allayed, but
rather to add more Anger to it, <HI>Quasi suffici|ens
causa sit irascendi, graviter irasci.</HI> Seneca.
As if to be inveterately and greatly angry
was a sufficient cause for the first Anger;
where Anger is not loved, to be appeased is
pleasing. A good Man had rather let it fall,
than keep it up.</P>
<P><PB N="59" REF="40">
15. <HI>Be unfeignedly humbled for this sin,</HI> that
you have had such a long course in, and
have done your selves and others so much
hurt by; you little think what mischief
you have done by it, and would not be
checkt: you may over this, above any sin,
say, I have sinned, <HI>I have perverted that
which is right, and it profited me not,</HI> Job 33.
27. Men will never offer to make head a|gainst
it, unless they see cause to be hum|bled
for it as a sin; and the concomitant
of forgiveness upon true Repentance for
it, will be some help in Soul against it. If
it be matter of shame and sorrow after, it
may be hoped it will not be so easily ad|mitted
at present as it hath been used to be,
as a matter of delight and pleasure.</P>
<P>15. <HI>Pray mightily for help in this thing.</HI>
Pray for the Grace and Spirit of Meekness.
<HI>Ye meek of the earth</HI> (much more ye that are
not so) <HI>seek meekness,</HI> Zeph. 2. 3. And when
assaulted in this kind, lift up thy Soul in
Prayer for present help. The very thoughts
of God, and directing the Soul to him,
may help to stickle in this Tumult that is
arising: but the effect of thy Prayer may
be very discernable, especially if after thy
long custom, that Sin be not grown natural
and pleasing to thee; or that thou hast ta|sted
enough bitterness, as to escape from it
as much as ever thou canst. It is possible
<PB N="60" REF="41">
victory may be had in this case, that thy
<HI>broken walls</HI> may be repaired, and thou be
restored to the <HI>rule of thy own Spirit,</HI> and
whose blessing this will be, thou wilt quick|ly
know. <HI>And let the peace of God rule in your
hearts, to the which also ye are called in one bo|dy,</HI>
Col. 3. 15. Earnestly, and without cea|sing,
pray for it.</P>
<P>16. <HI>Help one another in this case.</HI> 1. Take
this for a Rule for Peace and Comfort e|very
way, <HI>Design not to vex or anger any one:</HI>
this we ought not to do, this doth but cause
sin, this hurts our neighbour, and this we
are forbidden: We cannot live, but we shall
anger one another, do what we can; but
to <HI>intend</HI> to anger one another, is ill advi|sed,
and is not from the Spirit of the Go|spel.
If either thy word or action be de|signed
to vex another, it is to make thy
Brother sin, and thou art the Devil's Depu|ty
that while. 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. <HI>Take heed
of a peevish touchy Spirit;</HI> it proceeds from
great weakness, that every little word should
be taken in snuff, and every little thing
should offend thee: Use thy Spirit to more
hardiness, and let not every little thing make
impression upon thee; we must have more
strength of Spirit, if we will live among
<PB N="61" REF="41">
men on earth; we are disquieted, not because
things are hard we suffer, but because we are
<HI>so soft</HI> and <HI>tender</HI> that suffer Some will be an|gry
at just nothing. Men sometimes of a
peevish spirit, take all for Enemies that join
not with them in their extravagant Passion.
They take part with their Enemy that are
not as mad as they. One expostulated with
<HI>Demonax, why he would be a friend to his ene|my?</HI>
he answered, <HI>why he would be an enemy
to his friend?</HI> there is as much reason for the
one as for the other. <HI>Saul</HI> under an evil Spi|rit
(and this peevish Spirit is little better) is
angry with all about him, because they tell
him no Tales of <HI>David, 1 Sam.</HI> 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.
Let neither child nor self have all their will,
(1 <HI>King. 1. 6.) Com&euml;, come, we must be cross'd or
spoil'd; It is good for us,</HI> and we are sure of
it; we must bear more then thus, if we will
be Christ's Disciples. Jesus Christ endured
reproaches <HI>&amp;c.</HI> and so must I. Expect crosses,
and then thou wilt be able to bear them with
patience. Who am I, that I should not be
crossed, when few have their will in every
thing? And the great God, from me and o|thers
too, hath scarce his will in any thing.
A tender, nice, delicate, ill natur'd Spirit is
always wrong with some body, or some
<PB N="62" REF="42">
thing. 3. <HI>Do not provoke the weak.</HI> Deny
your selves to prevent anger, and add not to
it by angry replies to unjust anger. <HI>Pro. 15. 1.
A soft answer turneth away wrath, but grievous
words stir up anger.</HI> When one had angred his
Brother, and he said, <HI>If I live I will be reveng|ed
on thee;</HI> the other calmly answer'd, <HI>Let me
not live if I do not make thee love me again:</HI>
and this took up the quarrel. <HI>Answer not pas|sion
with passion, but with compassion;</HI> Mr. <HI>Dod.
Bear ye one anothers burthens, and so fulfil the law
of Christ,</HI> Gal. 6. 2. <HI>Demosthenes</HI> could not pa|cifie
a Mutiny with all his Oration, till he
told the People a story of a man that hired
an Ass to ride on, and the Sun was so hot,
that the rider got off the Ass's back, and took
to the shadow of the Ass; The Owner pre|tended
the shadow of the Ass was not hired,
and so the contention grew as hot as the
Sun; and the story diverted the Peoples
rage, and quieted them. The grave Author
makes this remark, <HI>We cannot find out a diver|sion
so impertinent, but it is better than to let
Anger have its course;</HI> Mr. <HI>Herle. Prov. 27. 15.
A continual dropping in a very rainy day, and a
contentious woman are alike. They are both e|qually
troublesome; the one not suffering a man
to go abroad with comfort, the other not permit|ting
him to stay at home with quietness</HI> [Mr. <HI>Pool</HI>
on the place]. The truth is, one would not
be wet in our Journey, nor unquiet in our
<PB N="63" REF="42">
House, if one could help it. Let me here
suggest to you a matter of great observation
and instruction, that these do mutually cause
one another; the Womans unquietness at
home, oft drives the Man out for a little
rest, and so proves a temptation to him to
be an ill Husband; and his coming in dis|ordered
and spending unduly, oft provokes
the Woman to excess of Passion at home;
let both mend, that ye may have peace and
comfort together. 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 then quarrel that he keeps not at
home; 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. <HI>Study sweetness of conversation
with all men.</HI> Study peace, and sowr not com|pany
by quarrels. To keep peace in discourse
avoid <HI>censures, comparisons,</HI> &amp; <HI>contradictions;</HI> the
golden counsel of Bp. <HI>Hall. Causinus</HI> in his
<HI>Holy Court,</HI> in his <HI>Agathopolis. p.</HI> 270. hath this
instructive passage; That he fancying him|self
to travel into such a City (which repre|sents
not <HI>what is,</HI> but <HI>what should be,</HI> and <HI>might
be)</HI> says, that he took a singular content,
when one day passing through a Street, he
heard two old men discoursing in their lan|guage
of foreign Countries; and the one
<PB N="64" REF="43">
said to the other, <HI>that Duels and Quarrels were
used there;</HI> the other would not believe him
at all, thinking that two men that bare one
and the same figure, could not contend one
with another; but he persisted and said, <HI>he
knew it to be true;</HI> and that the source of all
their debates was to say, <HI>It is mine, It is not,
It is so; Yea, No.</HI> This narration so enkindled
them, that they resolved to imitate them of
whom they spake, and to have at least once
in their lives a quarrel. But what endeavour
soever they used, they could never say con|fidently,
<HI>Yea, No:</HI> For as one had pronoun|ced
<HI>Yea,</HI> and made shew of contestation, the
other said <HI>take it, I yield it.</HI> If Persons were
not too <HI>positive</HI> and <HI>peremptory</HI> in their Asser|tions,
as too much trusting to their own
judgment and memory, and others would
not think the matter worth the hazarding
of peace for, but let the confident Person
have it for the time, it would keep quietness.
He gets not so much though in the wrong, as
I should loose though in the right, if I lost
my present peace. Let not the one be so
absolute, but think I may mistake, I may mis|remember,
and I have been mistaken before
now, when I have been as confident as I am
now: And let the other say, I may be mi|staken,
though I think I am not, but let him
take it at present, and if it be not his, he will
bring it again, and I keep peace in the mean
<PB N="65" REF="43">
time. And it may be the matter is not so
much worth, choose who is in the right. I
could wish it might pass into a Proverb
what is lately mentioned, <HI>Remember the sha|dow
of the Ass.</HI> Labour to be like the brave
Woman, <HI>Prov. 31. 26. She openeth her mouth
with wisdom, and in her tongue is the law of
kindness.</HI> She talketh wisely and kindly with
every body, and talks of kindness and love
and mercy, and peaceableness. These are the
Lessons she inculcates every where, she talks
<HI>according to that Law,</HI> as the <HI>rule:</HI> and <HI>of that
law</HI> as the <HI>subject</HI> of her talk. <HI>Study to be quiet,</HI>
1 Thess. 4. 11. Forecast for it, to give no oc|casion
of disquiet, and to be armed and for|tified
against occasions that will be given.
True friendship requires patience: There
is no man in whom I shall not mislike some|what,
and who may not mislike somewhat
in me; Bp. <HI>Hall.</HI> Go then and build thy walls
by these helps, and the Lord be with you.</P>
<P><HI>Object.</HI> 1. Would you have us tame fools, and
let folks abuse us, and not let them know that we
can understand what they do, and that they have
not fools to deal with?</P>
<P><HI>Answ.</HI> And will nothing serve but you
must make your selves fools that you may
not be accounted fools; beware of the stan|dard
you judge a fool by; God's is one, and
Man's is another; you count him a fool and
a mean spirited man that doth not resent e|very
<PB N="66" REF="44">
injury; God judges him a wise man
that doth pass by such things as below his
notice, or being so much as moved by them.
When one had strucken <HI>Cato</HI> in the dark
Bath, and he that did it, not knowing who
he was, afterwards offered satisfaction; he
answered, <HI>That he did not remember that he
was strucken. Melius putavit</HI> (saith <HI>Seneca)
non agnoscere, quam ignoscere. He thought it bet|ter
not to know it, than to forgive it.</HI> And rea|dier
and cheaper it is. He is a <HI>man of under|standing</HI>
that is of <HI>an excellent</HI> (ali&agrave;s <HI>cool) spi|rit,</HI>
Prov. 17. 27. You count him a weak man
that doth not quickly take fire at a provo|cation:
God saith he is a <HI>great man,</HI> and a
<HI>mighty conqueror,</HI> that overcometh himself,
<HI>Prov.</HI> 16. 32. You think it a disgrace, and God
says its <HI>a man's glory to pass by a transgression,
Prov.</HI> 19. 11. It is the greatest honour and
gallantry that can be to be above abuses.
<HI>Ille ingens animus &amp; verus estimator sui, qui non
vindicat injurias quia non sentit,</HI> Sen. <HI>He is the
great mind and the true valuer of himself, that
doth not revenge injuries, because he doth not feel
them.</HI> It is the part of a great
mind to despise injuries.<NOTE PLACE="marg">Spernere mun|dum spernere nullum, spernere sese, spernere se sperni, quatuor ista b<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">a<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">t.</NOTE> <HI>It is
the most disgraceful revenge</HI> (says
<HI>Seneca) when a man seems not
worthy from whom one should
seek revenge.</HI> The noble Soul
scorns to take revenge. I remember a story
<PB N="67" REF="44">
of a great Minister of State (a Cardinal of
mean extraction, but of great parts) in <HI>Spain,</HI>
when a Duke in great heat sent a Priest to
revile him with his birth and pride, and some
threatnings withal; and when the Priest
kneel'd down, and begg'd pardon for bring|ing
the Message; the Cardinal umov'd, said,
<HI>Go back to thy Master, whom thou shalt find re|penting
the foolish words which thou hast deli|vered.</HI>
And so he did; 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. And they were soon after
reconciled. The numbring of the <HI>Trans|gressions</HI>
you have for Christ's sake, and
Religions sake <HI>passed by,</HI> are as so many Tro|phes
and Marks of Honour as Atchieve|ments
of the Grace of Christ in you. Never
talk of Injuries you have received, but what
Injuries you have christianly born, and
bravely despised and passed by. Learn well
the Preacher's counsel, <HI>Prov. 26. 4, 5. Answer
not a fool according to his folly, least thou also
be like unto him,</HI> [as foolish and mad as he]
And if you <HI>must</HI> answer him, or <HI>may</HI> 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 2. you must not
do it foolishly and passionately, but gravely
<PB N="68" REF="45">
and mildly, lest it attain not your end. A
man may be forced sometimes for the love
of truth to answer a Fool, but he must look
to the manner of doing it, lest he do more
hurt than good by his Answer, but nothing
of self, or to vent his spleen, will be allow|ed
as the cause of answering a Fool. The in|stance
of ruffling, as the objection pleads,
is that of <HI>Simeon</HI> and <HI>Levi,</HI> Gen. 34. 31. <HI>Should
be deal with our sister as with an harlot?</HI> No,
he ought not to have done so, but he mar|ried
her upon your own terms, and should
you have dissembled at that rate as you
have done, and murther a whole City, for
the abuse of one unwary young Woman,
<HI>&amp;c.</HI> You think it was bravely done to a|venge
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 their Posterity brand|ed
for this outrage, <HI>Gen</HI> 49. 5, 6.</P>
<P><HI>Object.</HI> 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.</P>
<P><HI>Answ.</HI> 1. There may be a great difference
in the Case, and in the Person; As, 1. to be
rarely angry, 2. to be soon appeased, 3. to
be troubled for it, and to repent of it, <HI>&amp;c.</HI>
may mitigate much.</P>
<P>But 2dly, as it ordinarily prevails it is a
great sin. Doth Christ for nothing say that
<PB N="69" REF="45">
he that is angry with his Brother rashly, is
in so much danger? And is it nothing that
<HI>Moses,</HI> 1. the <HI>meekest man</HI> of all the Earth,
and 2. was <HI>greatly provoked,</HI> and spake un|advisedly
with his lips, and 3. was so se|verely
punished for it. And even slighty
efforts of it are oft great sorrow to some
Souls, and is it nothing to you?</P>
<P><HI>Object.</HI> 3. It is my nature; I have not the
felicity of such a temper as some have; I am na|turally
hot and passionate.</P>
<P><HI>Answ.</HI> 1. So some are naturally lustful and
gustful; but will this excuse acts of Unclean|ness
&amp; filthy Gormondising. 2. What is Grace
for but to correct and relieve Nature; let it
suffice for unregenerate men to be <HI>children of
wrath;</HI> Eph. 2. 3. <HI>actively</HI> as well as <HI>passively;</HI>
but let not the regenerate talk at that rate.
Are <HI>ye carnal,</HI> and <HI>will ye walk like men?</HI> 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, <HI>after all,</HI> and
<HI>for all</HI> your Professions, your holy Religion
will not allow allowed Anger, you <HI>have not
so learn'd Christ,</HI> Eph. 4. 24. And it reaches to
all that follows, as well as to what went be|fore,
and so pursuant of that, you are to <HI>put
away all bitterness and wrath,</HI> &amp;c. <HI>ver.</HI> 31. It is
the victory and triumph of Grace to change
mens natural tempers. 3. Men have had help
<PB N="70" REF="46">
in this case. It is said of <HI>Beza,</HI> that he was
naturally passionate, but he had got such
victory over it, that it passed into a Proverb,
<HI>That</HI> Beza <HI>had no Gall.</HI> And Judge <HI>Hales</HI>
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. It is
what hath been cured, and if thou be wil|ling,
why not in thee?</P>
<P><HI>Object.</HI> 4. But I am so accustomed to it, I
cannot help it.</P>
<P><HI>Answ.</HI> 1. Your being accustomed to it,
will not make it no sin, if it be a sin.</P>
<P>2. It will be no Excuse nor Plea against
Judgment in the case; no more than for a
Thief to plead I cannot help it, for I have
always used it, the greater the Malefactor;
and in this case it will be no better.</P>
<P>3. True Christians have new work, and
new conversions (in some particulars) as
long as they live. And this of being as a
little Child, against Envy, Pride, and Pas|sion
may claim a considerable part in a
Christian's Progress: <HI>Matth. 18. 3, 4. The
Spirit that is in us lusteth to Envy,</HI> [and so to
Pride and Revengefulness] <HI>but he gives more
grace</HI> to overcome these most rooted lust|ings,
<HI>James</HI> 4. 5, 6.</P>
<P><PB N="71" REF="46">
4. Some Christians have made Consci|ence
of striving in this case, notwithstanding
their nature and custom, and have had help
and great comfort.</P>
<P><HI>Object.</HI> 5. But I have more than ordinary
provocation.</P>
<P><HI>Answ.</HI> 1. To be patient unprovoked is no
patience, <HI>what thank have ye? 1 Pet.</HI> 2. 18.
The Devil (ye say) is good if he be pleased.</P>
<P>2. Here is the truth and exercise of grace,
to be meek when provoked, and herein
you imitate Christ Jesus, 1 <HI>Pet. 2. 23. Who
when he was reviled, reviled not again,</HI> and
when he suffered <HI>he threatned not,</HI> [what he
would do at them, or what God would do
to them in his cause] but <HI>committed himself
to him that judgeth righteously.</HI> Flesh and
Blood cannot bear such Affronts you will
say; but (as one says) I have not Flesh
and Blood to deal-with, for Flesh and Blood
shall not enter into the Kingdom of God;
I hope, I speak to believers, to whom the
Prophet speaks, <HI>Isa. 51. 7. Hearken to me ye
that know righteousness, and in whose heart is
my law.</HI> Such as these will govern them|selves,
and keep their Anger down.</P>
<P>3. If you take no care to moderate Anger
when provoked, you will be angry when
unproked, or but lightly provoked. And an|gry
People, if they <HI>dare be angry,</HI> and <HI>use</HI> to
be angry, it is too usual with them to be
<PB N="72" REF="47">
so, when they have little or no cause at all.</P>
<P>4. It must be a great provocation indeed
that will excuse wrath without bounds at
any time. The Ass kicks you, and you kick
the Ass again.</P>
<P><HI>Object.</HI> 6. But I have ungodly Relations that
I cannot flee from, they are a constant eye-sore
and provocation unto me, I cannot forbear.</P>
<P><HI>Answ.</HI> 1. Such Cases should be constant
exercise of <HI>Christian Patience,</HI> and not of <HI>Car|nal
Passion.</HI></P>
<P>2. Doth Anger mend them, or not make
them worse? A good Medicine will not go
down when scalding-hot. <HI>Angry Reproofs</HI>
(says Mr. <HI>Dod) are scalding Potions, they might
do good, if not too hot to be taken.</HI></P>
<P>3. You may be grieved at their sin, and
pity them, and pray for them, and not fret
and vex and rail at them.</P>
<P>4. You may find some sin of your own,
that had a hand in this trouble, if you have
indulged the Child, when you should have
bended him, his stubbornness and rebellion
is a punishment for your sin towards him.
And it is seldom that any can carry so un|dutifully
and ungratefully towards you, but
your heart will tell you you have carried
it worse towards God. Mend your self,
and 1. this may be a means of their mend|ing,
or 2. at least a help to you to bear it
better.</P>
<P><PB N="73" REF="47">
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 un|to
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.</P>
<P><HI>Object.</HI> 7. But I am old and sickly and full
of infirmities, and this makes me peevish.</P>
<P><HI>Answ.</HI> 1. I would have others for their
own ease, and in conscience of their duty,
to take it so. And to give all manner of al|lowance
to persons in these circumstances;
and to exercise unwearied patience and for|bearance
and pity towards them, consider|ing
that for ought you know, some may
have the like trouble and exercise with you.</P>
<P>Yet 2. one would think that old age should
teach you better, and that you should have
had enough of the folly and vanity of this
sin, so as not to admit it after all the sorrow
it hath cost you.</P>
<P>But 3. it is the most unseasonable now of
any time, when the Lord's hand is upon you,
and you have so much need of his pity to|wards
you, for you then to be quarrelling
with all about you is very unsutable. It is
just as if a Child, when his Father is beat|ing
him, should be fighting with the Servant;
<PB N="74" REF="48">
a Parent would whip again in such a case.
If your Spirit were broken and humbled to
God under affliction, it would make you
calm, and not cross towards all about you.
It concerns me (may one say in such cir|cumstances)
to be so taken up with making
my peace with God, that I might have lit|tle
heart to indulge any difference with any
other. <HI>David</HI> in a sense of his Affliction
from God for his sin, was calm and merciful
to <HI>Shimei,</HI> that did most wickedly abuse him,
2 <HI>Sam.</HI> 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; but very unbecoming
it is to be cross, where you should be thank|ful,
and especially when the hand of God
is upon thee.</P>
<P>To conclude, It is not any one particular
person that has been aimed at in this Dis|course;
it were well for us, and would be
better with us, if but one or two were guil|ty
this way; but it is a prevailing and noted
sin, and charged upon Professors, not only
poor Women, but Men too; but if any think
themselves hurt hereby, it is a sad sign they
are sadly guilty, and that they love the sin
(which is sad'st of all) and would not have
it spoken against. At this rate we must speak
against no sin, for some or other in the Con|gregation
is guilty of it. But how must you
<PB N="75" REF="48">
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: <HI>But see</HI> (says a worthy man) <HI>the sad
condition of God's Ministers, if they preach Gene|rals,
O he is a good man; but if he come to preach
particularly, and to come home to the conscience,
then he is a railer,</HI><NOTE PLACE="marg">Veritas luceus amatur, redar|guens odio habe|tur.</NOTE> &amp;c. The
brighter the Sun shines, the
more afflicting to a sore eye.
The Lawyers were content to hear Christ
speak against the Scribes and Pharisees, but
when something came that reach't them,
they wince at it, and very perversly are ag|grieved,
<HI>Luke 11. 45, 46. Master, thus saying thou
reproachest us also.</HI> Why who are ye? that we
must be so cautious lest we touch your Free|hold?
And it is observable, that he doth not
say, thou <HI>reprovest</HI> us, but thou <HI>reproachest</HI> us.
<HI>Jer. 6. 10. The word of the Lord is to them a re|proach;</HI>
they take themselves affronted, and
exposed, and abused, when their sin is spoken
against; they cannot bear close dealing, <HI>they
take no delight</HI> in such things. But see what
they get by it; our Saviour falls directly
upon the Lawyers, and gives them woe's of
their own, <HI>Wo unto you also ye Lawyers.</HI> 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. I tell you, when we
<PB N="76" REF="49">
know it touches, we shall say the more of it, for now we
know it is needed, and do not expect, tho' we have
done with this Subject, that we will ever have done
with Anger, till you leave it. But alas, alas, there are two
many concerned for any one to be offended that they
are particularized. But what a mercy would it be, if
many might be humbled instead of angered: Ministers
aim, and satisfaction should not be the <HI>praise,</HI> but the
profit of the Hearers.<NOTE PLACE="marg">Docente te in Ecclesin, non cla|mor populi, sed gemitus suscite|tur, Lachrymae auditorum tuae laudes sunt. <HI>Hier.</HI></NOTE> If there might
be many cast down in their own eyes,
in a sense of their sin and guilt in this
thing, it would be more than applause
unto us. And I should account Suc|cess
in this Discourse, to a general les|sening
of this Sin, worth all my labour,
and worth coming into the World for.
And I shall have cause to be grieved, and greatly hum|bled,
if after all this, any one that professes Religion
should persist in unbounded and unbridled wrath, 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 re|port
themselves how they have let fly towards any this
way; an Atchievement that pleases none but the Devil:
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. Take heed to your Spirits, repair your
Walls, keep up your watch, mount your Guards, and
<HI>study to be quiet.</HI> Let <HI>the meeek seek meekness</HI> 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 <HI>may find rest to our Souls.</HI> That we may study
to have quiet Hearts and quiet Houses, That God may
continue to make us a <HI>quiet habitation.</HI> Isa. 33. 20. And
we may be under the proper qualification for Heaven,
that Land of Quietness, and Peace, and Love, never to
have End. <HI>Amen.</HI></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
