Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	heart_n	zeal_n	zealous_a	33	3	9.7738	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89503	A practical commentary, or An exposition with notes on the Epistle of Jude. Delivered (for the most part) in sundry weekly lectures at Stoke-Newington in Middlesex. By Thomas Manton, B.D. and minister of Covent-Garden.	Manton, Thomas, 1620-1677.	1657 (1657)	Wing M530; Thomason E930_1; ESTC R202855	471,190	600

am in the right way 't is Gods cause Answ Passion is blind and cannot judge James 1. 20. The wrath of man worketh not the righteousness of God the wrong way may be usually descryed by the excesses and violences of those that are engaged in it if we be in the right extremities and furies of passion are not lawful our religious affections may over-set us when Religion which should limit us is made a party to engage them 't is hard to keep bounds a stone the higher the place from whence it falleth giveth the more dangerous blow so the higher the matter about which we contend usually our Anger falleth with the more violence and is the more unmortified because of the pretence of zeal if the erring parties offend through ignorance remember a bone out of joint must be setled again with a gentle hand Gal. 6. 1. Are they opposite stubborn in meekness instruct those that oppose themselves 2 Tim. 2. 25. when their absurd opposing is apt to tempt us to rage passion and reproch we must contain our selves the hasty Disciples knew not what spirit they were of Do they provoke revile wrong us first Answ The railing and ill dealing of another doth not dissolve the bond of our duty to God to return injury for injury is but to act over their sin 't was bad in them and t is worse in us for he that sinneth by example sinneth doubly as having had experience of the odiousness of it in another Qui malum imitatur bonus esse non potest revenge and injury differ only in order of time the one is first the other second in the fault and 't was no excuse to Adam that he was not first in the transgression Christianity teacheth us a rare way of overcoming injuries not only by patience but doing good to those that wrong us Rom. 12. 17. and 1 Pet. 3. 9. render not reviling for reviling but contrarywise blessing we have for our pattern Christ who being reviled reviled not again 1 Pet. 2. 23. and herein he was imitated by his Disciples 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being defamed we intreat a Motto which I would have prefixed to all rejoynders or replies to a virulent opposition Calvins modesty concerning Luther is notable Etiam●i me diabolum vocarit eum tamen insignem Dei ser●um agnoscam Though he should call me Devil yet God forbid but I should account him an eminent servant of Christ 'T was once an Argument for the truth of our Religion that the Scriptures contained a Doctrine that could not be of men as forbidding revenge which is so sweet to nature and commanding us to do good to them that hate us But shall I suffer my self and in me the cause of Christ to be trampled upon Answ You are allowed a modest vindication of the truth and your own innocency Prov. 26. 4 5. Answer not a fool according to his folly least thou be like him Answer a fool according to his folly least he be wise in his own conceit You will say here is hot and cold in one breath I answer Solomon speaketh of a scoffing railing fool and the meaning is do not imitate him in his foolish passion this were to be evil because he is so and 't is against reason that because I am sensible of undecent carriage in him therefore I should allow it in my self but yet Answer him that is to the purpose and with solid reason beat down his presumption and ignorance with a meek but a strong reply such as may check his pride but not imitate his folly 'T is observable when 't was said to Christ John 8. 48 49. Thou art a Samaritan and hast a Devil he answered not a word to the personal reproch but where his Commission was touched to that he replyeth saying I have not a Devil but I honour my Father 't is but weakness of mind or strength of passion to regard personal invectives In short we may answer but not with harsh and contumelious language Secondly Here is a Direction to publick persons and those that can handle the Pen of the Writer Passion is apt to teint our Religious defences but check it Michael durst not bring a railing accusation leave all unhandsomeness of prosecution to them that defend an evil cause The servant of God must be gentle and patient 2 Tim. 2. 24. Opprobrious Language doth but darken a just quarrel and contention But you will say may we not reprove the sins of men and that somewhat sharply I Answer yea 't is lawful as appeareth both by the practice of the Prophets and Angels yea of Christ himself and also by the precepts of the word Paul saith Tit. 1. 7. That a Bishop must not be selfwilled and soon angry and yet he biddeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebuke some gainsayers sharply there is a great deal of difference between railing and a reproof a Sermon without some warmth and keenness in it is but like a Cold oration men that speak from their brain will speak coldly because they only declaim against things for fashions sake without any sense or touch upon their hearts an affectionate pleading for Christ is like strong-strong-water whereas a formal narration is but like River water without any strength and vigor They that love Christ will be zealous for his Truths and Ordinances and zeal cannot deliver it self without some smartness and earnestness but a cold indifferency is more ●ame and ●lat But then this must be done with great caution you had need look to your spirits Partly because Satan loveth to corrupt a Religious affection Partly because in these businesses God is not only engaged but our selves and many times the savour of the main River is lost when 't is mingled with other streams too too often do we begin in the spirit and end in the flesh The Cautions which I shall give respect 1. The Object or Cause 2. The Persons 3. Manner 4. Principle 5. End 1. The Cause must be regarded that it be real and weighty weighty it must be 't is prepostreovs to be all of a fire about questionable truths and matters of a less regard the flaming Sword was set about Paradice And real it must be the sin we reproove must be manifest and the faults we charge apparent Mat. 5. 22. If any be angry with his brother without a cause c. otherwise Christ and his Apostles called Racha Mat. 23. 17. O fools and blind and Luk. 24. 15. O fools and slow of heart to beleeve c. and Gal. 3. 3. Oh foolish Galatians and James 2. 20. O vain man c. but in all these cases there was a cause false and rash imputations are but railing zeal being a fierce and strong passion you must not let it fly upon the throat of any thing but what is certainly evil 2. The Persons must be considered weak sinners are to be distinguished from the malicious and the tractable from the

more care of the Ark of God now God hath built me such a stately Palace But they in Haggai We dwel in sieled houses therefore the time to build the Lords house is not come so they might live in pomp and ease they little cared how matters went with Gods house Once more I Sam. 3. 18. It is the Lord let him doe what seemeth him good he argueth from thence to meekness and a submislive patience but now compare 2 Kings 6. 33. This evil is from the Lord why should I wait upon him any longer from the same principle he argueth himself into a murmuring and fit of impatience Thus carnal men are alwaies out in their reasonings A Parable in a Fools mouth saith Solomon is like a thorn in the hand of a drunkard When the spirits are disturbed by excess of drink men have not an even touch and so when they would use a Thorn or any sharp thing they wound and gore themselves so do wicked men being besotted with lusts argue falsly from the Grace and the holy principles of the world to their own destruction Again it serveth for caution when you meet with such base inferences from Evangelical principles doe not blame the Gospel or the Ministry and dispensation of the Gospel 1. Not the Gospel as if it were not clear enough or faithfull enough or wary enough such thoughts are wont to haunt us when we see grosse errours creeping under a shelter and pretence of Scripture foolish men would give Laws to heaven we think God should speak more plainly as if the Lord should make a sun for them to see that shut their eyes vain man will stumble in Gods plainest waies should things be never so clearly carried a perverse apprehension would make them obscure Parables which are the liveliest and most sensible representations of things hardned the Pharisees Mark 4. 11 12. If men ruin themselves by their own false Logick we should not therefore accuse God they that have a mind to fall shall not want a stone of stumbling they that will onely be feasted with comforts no wonder if they contract a spiritual sickness and undoe their souls by a misunderstood and misapplyed Gospel 2 Doe not blame the Ministry and dispensation of the Gospel because some abuse Free grace others cannot endure to hear it preached but children must not be kept from their bread because Doggs catch at it because some are drunk with wine and others eat to excesse shall the hungry man want his food Shall hungry consciences lose their portion for others abuse No no if carnal men serve their lusts of these truths we cannot help it we are not in the place of God we can onely deliver the Doctrine we cannot give them gracious hearts to improve it The Papists will not let the people have the Scriptures upon this reason for fear of abuses and Gardiner would not have this gap of free Grace opened to the people c. The Devill hath ever maligned a Gospel dispensation Let not us withhold the truth for fear of inconvenience Let us look to our commission preach the Gospel to every creature if men abuse it we are clear their destruction is just as the Apostle speaketh to this very case Rom. 3. 8. Some slanderously report that we say let us doe evil that good may come thereof whose damnation is just some gave out that Paul taught that they might sinne freely that God might have the more glory in pardoning their damnation is just if they went away with such a vile conceit saith he they learned it not from me Musculus complaineth in one of his books that no place was so prophane and irreligious as those where the Gospel had been preached and Contzen a Jesuit citing this passage cryeth out See the fruit of Protestantism and their Gospel preaching many are of his spirit doe even hate the publication of the doctrin of Grace as if these were the cause of mens miscarriage If men abuse the truth we cannot help it however visible mistakes must be prevented lest men goe away with a Scorpion instead of Fish and a stone instead of Bread 2. The next point that though Grace its self be not pliable to such conclusions yet wicked men are very apt to abuse it to the countenancing and cherishing of their sinnes and lusts You see here the abuse of the Doctrine of the Gospel was very ancient this spirit of Errour wrought betimes the former dayes were no better than these Eccl. 7. 10. In the Apostles dayes vile hearts did abuse good doctrine Men were the same then which they are now when such kind of Errours have a second spring and revolution Indeed of all Errours these seem to be very natural we greedily drink in the poyson of carnal liberty but let me give you the reasons why ungodly men take liberty and occasion from the Grace of God to serve their sinful lusts and pleasures 1. Because carnal hearts do assimulate all that they meet with and turn it into the nourishment of their carnal lusts as the salt sea turneth the fresh Rivers and the sweet Showres of Heaven into Salt waters so do carnal men pervert the holy principles of the Gospel or as sweet Liquours are soon sowred in an unclean vessel so doe truths lose their use and efficacy when layd up in a carnal heart and are quite turned to anopurpose 2. Because they would fain sin securely cum privilegio with a free dispensation from God and therefore seek by all means to entitle God to the sin and the sin to God they would finde a great deale of ease from gripes of conscience if they could make God the Author or at least the countenancer of their evill practices and therefore when they can rub their guilt upon the Gospel and pretend a liberty by Christ the design is accomplished Augustine often taketh notice that the Heathens took the most liberty to sin because their Gods were represented as approvers and countenancers of such kind of actions if men could once make God an approver of sin and giving leave to satisfie our desires the design of carnal nature were at an end and they would be freed of that awe of a divine power which is only left in nature as the check and restraint of sinne and therefore because God hath revealed so much of his indulgence to the faln creature in the Gospel they strive to draw all the passages of it that way as if God had given leave to sinne freely 3. Because man is obedient naturally no longer than when under impressions of awe and fear the cords of a man work little with us like beasts we onely put forward when we feel the Goad Violent means doe more than gentle perswasions and the sweet strains of Grace Usually where we are dealt with in that kinde we wax wonton and kick with the heele as an Asse-colt being suckled and full kicks her dam in the