that hath adorned me with so many gifts afforded me such means to keep me from sin that I should abuse my talents and his mercies so as to fight against him with his own weapons As he hath laden me with his mercies I have pressed him with my sinnes c. Secondly the second circumstance is the injury it self as if we be injured in our soul body name goods c. and as the thing wherein we are wronged is the greater so is our anger which we conceive against it This we should consider in the wrong we do against God We injure him in his glory which is most deare to him impeach his sovereignty deny him homage and all this to satisfie our fleshly lusts and to enlarge the Kingdome of Satan Thirdly the person injured as if he be a person of great authority esteem and vertue If one that was then endeavouring the offenders good c. In these particulars we have great reason to be angry with our selves for sinning against God For hereby we have done intollerable injury to the Lord of glory To whom we are indebted for inestimable favours who hath been always ready to do us good c. Fourthly the mannner of injuring as if we be esteemed as friends and yet secretly injured as enemies If the injurie was premeditated long aforehand If in place where we ought to be loved and honoured we be wronged and disgraced If the injury be publick before many If often reiterated c. In which respects we have the more cause to be angry with our selves for sinne For in words we professe our selves Christs servants but in deeds we deny him We lightly regard his presence sin against knowledge and conscience c. If ever we had just cause of indignation it 's against our selves for sinning against God Quest. Why is anger rightly to be ordered Answ. First because of all passion it 's deepliest rooted and extends its branches farthest For no age condition or nation are free from it other passions onely trouble some particular persons Lust enflames one ambition another covetousnesse another c. But whole states are enflamed by anger and fury Secondly Inordinate anger is most infamous an argument of shameful levity infirmity madnesse An angry person hates truth embraceth errour opposeth them that admonish him entertains perverse counsel forgets his own credit is an enemy to his own safety against himself is untameable against his neighbours is intollerable under a weak pretence of revenge anger makes men violate all bonds of friendship tread under feet all Laws both Divine and Humane Other passions will hearken to Reason but this to none Thirdly as of all infirmities there are none worse or more dangerous then those which disfigure the face of a man so of all Passions none are more pernicious then anger for the eyes of such a man sparkle his face is enflamed with blood which flows from the heart his hair stares with horrour his mouth foames his tongue falters his feet and hands are in perpetual motion he vomiteth out nothing but threats speaks of nothing but blood and revenge c. Fourthly It 's a deceitful passion An angry man sees not the thing as it is and yet swells and boils inwardly Fifthly it 's the character of a fool Prov. 12.16 and 14.17 29. Eccles. 7.9 Sixthly it makes a man unmindful of his own condition If poor yet hee 'l waste his goods Being a private man he would rule being weak he becomes a lion where delay is requisite he makes haste where haste is necessary he doubts Seventhly an angry person can neither please God nor man He regards no commandments doth nothing in order but all rashly and without discretion Quest. What are the several kindes of disordered anger that must be shunned Answ. It 's disordered when it 's not moved by faith ariseth not from love keeps not within its bounds and is not directed to a right end The kinds of it are many First devilish which rageth against vertue and godlinesse is incensed by innocent and vertuous actions as in Caine Genes 4.5 In Saul 2 Sam. 20.30 In Asa 2 Chron. 16.10 In the Jews Luke 4.28 In Nebuchadnezzar Dan. 3.13 Secondly rash and unadvised the branches whereof are 1. Unjust anger that proceeds from our own suspicion and imagination only as in Eliab 1 Sam. 17.28 2. When we are provoked without cause or upon every smal occasion contrary to the law of love 1 Corinth 13.7 Prov. 10.12 and it 's a mans glory to passe by a Transgression Proverbs 19.11 And so sudden anger which is admitted without deliberation condemned Eccles. 7.9 It s a foolish thing Prov. 14.17.29 such abound with transgressions Proverbs 29.22 Thirdly immoderate and immodest anger which may be discerned by these signes 1. When men utter words dishonourable to God by blaspheming swearing cursing c. or opprobrious to their neighbours as when their anger breaketh out into bitter and reviling speeches as Shemei did against David 2 Sam. 16.5 the Jewes against Steven Acts 7.54 Forbidden Ephes. 4.32 3. When we have no regard of order and comelinesse either in respect of our selves or those with whom we are angry In respect of our selves when though private men we take revenge which belongs to God Rom. 12.19 In respect of the party with whom we are angry as when a sonne being angry with his father though upon just cause useth him unreverently and so of servants towards their Masters c. and all inferiours towards their superiours 4. When it makes us forget any duty of love which we owe to them as to pray for them and endeavour their reformation So in the Disciples Luke 9.54 5. When it stirs us up to violent and unseasonable reproofs Psalme 106.32 33. 6. When it s not mixed with sorrow proportionable to the displeasure that we conceived He that is rightly angry though he be displeased with the offence yet he pities the offender Fourthly when anger is partial its disordered and that is 1. When its hot against some sins and can brook others as bad either because they suite with our disposition or that we have little wrong by them 2. when we are zealous against sin in our enemies but â—avourable to it in our selves or friends 3. When we are as angry for small as for great offences whereas our anger should be proportioned to the offence Fifthly when it 's directed against the person of the offendor not against his offence and aimes at his hurt and destruction but seeks not the glory of God the good of the Church or Common-wealth the private benefit of our selves or neighbours or the reformation of the offendor Such was Cains towards Abel Sauls towards David Nebuchadnezzars towards the three children but Christs rule is otherwise Mat. 5.44 Sixthly when being long retained it turns to hatred Quest. What Motives may disswade us from sinful anger Answ. First consider the sinful causes of it which are 1. Unbelief in Gods Word David
oâ— goodnesse Quest. What are the effects of hatred which may make it hateful Answ. First many of them are the same with the effects of anger For there is no anger without some degree of hatred if not to the person yet to the action But there is some hatred without anger when in cold blood men premeditate the destruction of an adversary Secondly all the destructions in the world wherein mans Will is an Agent are immediately wrought by hatred For though they may have remote causes of ambition covetousnesse carnal love emulation and all the violent Passions yet these destroy not but by accident till some opposition hath driven them into hatred which is the Executioner and Avenger of wrongs Thirdly unto hatred all the cruelty of Tyranny and malice must be imputed and therefore it s no marvel if by hating our neighbours we become Gods enemies 1 John 4.20 If a man say he loves God and hates his brother he is a liar Fourthly hatred is a bitter venome which being once diffused and soaked into the soul turnes a man into an Hell-fury makes him contrary to all good and ready and industrious to all evil yet doth it more harme to a mans selfe then to any other consuming his spirits with a continual malignant Feaver and banishing from his soul serenity and meeknesse which should nourish other vertues and give rest to the soul. Fifthly it s often seen that whilest men consume themselves with hatred of others the person hated is healthful merry and quiet as if imprecations made him prosper Ill-grounded hatred drawing Gods blessing upon the party unjustly hated and persecuted as David hoped Psal. 109.28 Let them curse but blesse thou Quest. What means may we use to prevent or cure hatred Answ. Consider that hatred is conceived for one of these two ends First either to avenge our selves or Secondly to avenge injustice which is the cause of God First Now before we think of revenging an injury we must consider whether we have done or received the greater wrong For its ordinary that the offender is harder to be reconciled that it may not be thought that he is in the wrong Secondly calmly consider whether the revenge may not do us more harme then the injury Foâ— besides that there is no enemie so despicable but it is better to let him alone then provoke him the harme that hatred doth within us cannot be recompenced by any sweetnesse of revenge though there were no other harme in it then to delight in robbing God of that which he hath reserved to himself seeing he challengeth revenge as due to him excluding all others Heb. 10.30 Thirdly strive against the tendernesse which makes you quick to pick offences and slow to make satisfaction Be also ingenuous to devise arguments for patience Art thou condemned being guilty acknowledge Justice Art thou innocent bow under Authority Art thou lately offended It s too soon to resent it Is the Sun gone down since It s then too late Art thou wounded look to thy cure not to revenge Art thou well again let not thy minde be harder to heal then thy body Art thou offended by a friend Remember the friendship more then the offence Is it done by an enemy Labour to make him thy friend by returning good for evil Is he too strong for thee It s folly to contend with him Is he too weak It s a shame to do it Is he thy Superiour Thou must yield â—o him Is he thy Inferiour Thou must spare him c. Fourthly since pride represents our enemies to us under a vile and unworthy notion let us fetch some good out of that evil Let contempt help patience to bear their provocations For if 〈◊〉 dog bite me should I bite him again Or if an Asse did kick me should 〈◊〉 kick him again Fifthly when another offends thee remember thaâ— thou hast offended others It is too great a flattery of self-love to think to be excused by others whilest we will excuse none we must therefore put on a resolution of mutual forbearance Sixthly above all we must remember that we are all guilty before God and stand in need of his mercy and unlesse we forgive we pray against our selves and beg condemnation every time we say the Lords Prayer Seventhly meditate often upon death which will conduce much to the laying down of hatred Let us not be so hot in our dissensions death will quench our heat within a few dayes as when two little fishes are contending for a Fly the Pike comes and devoures them both so whilest we quarrel about small things death is coming which will swallow up him that is in the right and him that is in the wrong the Vanquisher and the vanquished and send both to plead their causes before the great Judge and it will go ill with us if we appear in Judgement without Repentance and Faith and without charity to our neighbours they cannot be sound why should our hatred be long since our lives are so short Ira mortalium debet esse mortalis Secondly to temper our hatred against injustice and sin let us consider that for the most part this is but a pretence whereby we cozen our selves and others to palliate personal hatred If we take Gods cause sincerely in hand we must conforme our selves to his Will and Wisdom expecting till he send his Messenger Death to attach and bring the wicked before his Tribunal Psal. 37.8 Cease from anger and forsake wrath Fret not thy self in any wise to do evil for evil doers shall be cut off v. 10. yet a little while and the wicked shall not be If we hate wickednesse we may be sure that God hates it more and will punish it but in his own time to satisfie his Justice not our humours Certainly if we hated iniquity in good earnest we would hate it more in our selves If our enemies be wicked we must love them for Gods sake and for our own because we also are subject to the like infirmities Dr. Peter du Moulin of governing the Passions Quest. How is immoderate anger a sin Answ. First in regard of the impulsive cause of it when a man is excessively angry where he hath no just reason for it Mat. 5.22 Secondly in regard of the degree and measure of it when though we have a just cause yet our anger exceeds the cause Gen. 49.7 Thirdly in regard of the end when it is not directed to Gods glory and the restraint of sin but that therein we seek our own glory or profit or the satisfying of our proud mindes Prov. 13.10 and 21.24 and 28.25 Fourthly in regard of the direct effects of it as when we break out into curses execratious and reviling speeches in our Passion Ps. 106.33 Fifthly in regard of the indirect effects of it as when we thereby lose the use of our reason Prov. 16.32 Luke 21.19 or when it works not the righteousnesse of God that is when by our anger we are
strength of his tentation which perhaps was so violent as would have overthrown thee nor the reason why God suffers him to be overcome by it Consider also that thy self stands in need of infinite mercy for washing away thy many foule offences and wilt thou not let one drop fall upon thy brother to forbear and forgive in trifling wrongs Quest. How may we cure anger in others Answ. First if thou livest with those that be furious the best way to winne them to kindnesse is for thy self truly to repent of thy sins For Prov. 16.7 If a mans wayes please the Lord he will make his enemies to be at peace with him Isa. 11.6 c. He makes the Wolfe to feed with the Lamb c. the hearts of men are in his hands and he turnes them as he pleaseth as he did Esaus to Jacob Gen. 32.9 c. and 33.4 5. Remember his Promise that if we humble our selves he will grant us compassion in the sight of them that hated us 2 Chron. 30.9 1 Kings 8.47 c. 2 Chron. 7.11 c. Solomon prayes for it Secondly keep silence for as fire cannot continue long if the fewel be taken from it so anger cannot long endure if crosse answers be not multiplied Hence Prov. 26.21 and 30.33 Jam. 3.5 6. As Cannon-shot loseth its force if it light on earth or soft wooll but dasheth the stone-wall in pieces so the violence of anger is abated when not resisted but furiously rageth when it meets with opposition Thirdly give a soft and milde answer either excusing thy fault by shewing thy innocency or in all humblenesse confessing it and craving pardon Prov. 15.1 and 25.15 Gen. 50.17 Jude 8.1 c. as milk quencheth wilde fire and oile lime so doth a milde answer anger Fourthly administer grave and wholesome admonition with seasonable counsel and advice as we see in Abigail to David 1 Sam. 25.24 But this must be done when the heat of anger is somewhat asswaged and with mildnesse and moderation else it may provoke more Fifthly humble submission allayes choler the Lion tearrs not the beasts that prostrate themselves As we see in Jacobs case with Esau Gen. 33.3 4. Sixthly benefits and kindness asswage anger so it did Sauls anger against David 1 Sam. 24.17 and 26.21 Hence Prov. 25.21 If thine enemy hunger give him bread c. A great fire melts the hardest iron so said Jacob Gen. 32.20 So Prov. 21.14 Seventhly mark diligently the disposition of angry persons and by all lawful meanes conform thy self to them shunning all occasions of offence by thy milde and courteous carriage So Eccl. 1.3 and 10.4 See Mr. Balls Power of Godlinesse Dr. Tailor on Tit. Mr. Bolton Mr. Reinâ—r and Dr. Harris Quest. How are vicious and vertuous anger differenced Answ. Chiefly in the object the vertuous regards the interest of God the vicious the interest of a mans self but both proceed from glory and have their motions for the vindication of glory For a religious anger hath for its motive the glory of God but the motive of vicious anger is a mans particular glory and the resenting of private contempt either true or imagined Hence the proudest men are most cholerick for being great lovers of themselves and valuing themselves at a very high rate they deem the smallest offences against them to be unpardonable crimes But he that knows himself and apprehends how small a thing he is will not think the offences against him to be very great and therefore will not be much moved at them Quest. What other causes be there of sinful Anger Answ. First weaknesse contributes much to it For though a fit of anger look like a sally of vigour and courage yet it s the effect of a soft spirit Great and strong spirits are patient but a weak nature can suffer nothing The winde stirres leaves and small twigges seldome the bodies of great trees Secondly all things that make a man tender and wanton make him also impatient and cholerick as Covetousnesse Ambition passionate Love Ease and Flattery Thirdly anger is produced by giving way to the wandring of thoughts curiosity credulity idlenesse and love of sports Fourthly it s sometimes stirred up by contrary causes as by prosperity and adversity the reply of an adversary or his silence too much or too little businesse the glory to have done well and the shame to have done evil there is nothing but will give occasion of anger to a peevish and impotent spirit Quest. What are the evil effects of it the more to make us shun and hate it Answ. First its dreadful when assisted by power like an impetuous storme that overthrows all that lies in its way How often hath it razed Cities ruined Empires and extirpated whole Nations One fit of anger in Theodosius the best of Emperours slew many thousands of innocents amongst the nocents in Thessalonica How many have been massacred by wicked Princes and what slaughters would there be in the world if mean fellows had as much power as wrath Secondly its dangerous to the angry man himself for by the overflowing of the gall wrath overflows all the faculties of the minde which discovers it selfe by the inflammation of the face the sparkling of the eyes the quick and disordered motion of the limbs the injurious words the violent actions c. wrath turnes a man into a furious beast yea in the heat of such fits many get their death or do such things as they repent at leisure Thirdly there is no cause so good but it s marred by impetuous anger The great plea of anger is the injustice of others But we must not repel one injustice by another For though an angry man could keep himself from offending his neighbour yet he cannot excuse his offence against God and himself by troubling the serenity of his soul and therefore expelling Gods Image and bringing in a storme and confusion which is the devils Image As when a Hogshead of Wine is shaken the dregs rise to the top So a fit of raging choler doth thrust up all the hidden ordure which before was setled by the feare of God or men Fourthly the wrong done to Piety or Justice is no just reason for our immoderate anger for they have no need of so evil a Champion which is rather an hinderance then a defence of their cause and in stead of maintaining them transgresseth against them To defend such reasonable things as Piety and Justice are there is need of free reason and whether we be incensed with the injury which is done to them or the wrong done to us we must be so just to our selves as not to lay the punishment upon us for the faults of another or make ourselves miserable because our neighbours are wicked To which end we must remember that in the violation of Justice God is more interessed then we are and knows how to punish it when he sees it expedient and if God will not punish as yet our wills
must not be more hasty then his and it becomes not us to be impatient for our own interestâ— when himself is patient in the wrong done to his own Let the cause of our anger be never so holy and just yet that of James is a perpetual truth chap. 1.20 The wrath of man works not the righteousnesse of God If it be the cause of God that we defend we must not use that good cause to bring forth evil effects and the evil of that which incenseth us can hardly be so grievous as the losse of humanity and right reason of which a man is deprived by excessive wrath For Prov. 27.4 VVrath is cruel and anger is outragious It resteth in the bosome of fooles Eccl. 7.9 Fifâ—hly the good opinion and love of our selves which when all is said are the chief causes of anger ought also to be motives to abate or prevent it For would any man that thinks well of himself and loves his own good make himself vile and bruitish But this is done by letting the reines loose to our choller whereas the way to deserve the good opinion of our selves and others is to maintain our selves calme and generous never removed from the Imperial Power over our selves by any violence of Passion Prov. 16.32 He that is slow to anger is better then the mighty and he that rules his spirit then he that takes a City Alexander M. deserves not the name of a great Conquerour who was a slave to his anger Ob. But I have many provocations from those with whom I must necessarily live servants espâ—cially thâ—y are so bad c Answ. Anger is a remedy worse then the disease and no houshold-disorder is worth the disordering of our soules with passion Better were it for us to be ill served or not served at all then to make our servants our Masters giving them power of dispossessing us of the Command of our selves whensoever it pleaseth them to provoke us to anger Yet a wise man may expresse indignation without anger making others tremble himself standing unmoved Quest. How may we from seeing anger in others learne to cure it in our selves Answ. First learne to hate it and take heed of it by observing how imperuous and servile it is together How ugly unbecoming unreasonable and hurtful it is to others and more to a mans self Secondly mark carefully the wholesome warning which an angry adversary will give us For he will be sure to tell us all the evil that he seeth in us which our selves see not A benefit not to be expected from our best friends Thirdly Study the Science of discerning mens spirits considering with a judicious eye the several effects of every mans anger For no passion doth so much discover mans nature as this If a man be a contemner of God as soon as he is angry he will wreak his teen upon God with blasphemies If he hath Piety and Ingenuity he will make them plead for him yet but lamely as discomposed by anger If he be a Coward he will insult over the weak and if he find resistance you shall see him threaten and tremble together like base dogs then barking most when they run away If he be haughty he will expresse his anger by a scornful smile and will boast of his blood and valour as Lamech did And from hence let us reflect upon our selves He that mindes well how wrath betrayes a man and layes open his infirmities and that a man that hath no rule over his own spirit is like a City that is broken down and without walls Prov. 25.28 will fence himself against that treacherous passion by Christian meeknesse and moderation and will learn to be wise by his neighbours harmes and will observe Christs Precept Mat. 11.29 Learn of me for I am meek and lowly c. Quest. What is hatred Answ. It is an indignation for an injury received or imagined or for an ill opinion conceived of a person or action It differs from anger in this Anger is sudden and hath a short course but hatred is more durable and lasting Anger seeks more a mans vindication then the harme of others but hatred studies the hurt of his adversary Quest. Whence doth hatred proceed Answ. It s a compound of pride and sadnesse and it proceeds out of Ignorance of ones self and the price and nature of things Hence 1 John 2.11 He that hates his brother is in darknesse and knows not whither he goes because that darknesse hath blinded his eyes As then blinde men are commonly testie so the blindnesse of ignorance makes men prone to hate their neighbours Quest. Is there no good use of hatred Answ. Yes First it s naturally good serving to make us avoid things that are hurtful Secondly it s morally good when we use it to oppose that which is contrary to the Sovereign good which is God For when we hate that which God hateth we cannot do amisse so we be sure that God hates it as when we hate the unjust habits and actions which are condemned by the Word of God But as for mens persons because God hath not declared his hatred or love to this or that man we must love them all not fearing to offend God thereby though he should hate any of them for we cannot offend him by obeying his Commandment which is that we should love our neighbours as our sâ—lves There is indeed an hatred of iniquity in God against those that oppose his glory which obligeth us also to hate them with that hatred of iniquity and to oppose them so long as they oppose God So David Ps. 139.21 Do not I hate them that hate thee c I hate them with a perfect hatred I count them mine enemies But we must take heed lest the hatred of iniquity bring a hatred against the person For to love our enemies and to overcome the evil with good is the most ingenuous imitation of God himself Hence Mat. 5.44 Love your enemies c. that you may be the children of your heavenly Father c. There is need of a great measure of wisdom and grace to observe these two Precepts together Psal. 97.10 Ye that love the Lord hate evil and Thou shalâ— love thy neighbour as thy self Mat. 22.39 Hating iniquity in the wicked and loving their persons and both for Gods sake Quest. What is the chief use of hatred Answ. It is to be incited to good by the hatred of evil For which end it is not necessary that the greatnesse of hatred equal the greatnesse of the evil We are not obliged to hate evil things as much as they deserve for then the great current of our affections would run into the channel of hatred and leave the channel of love dry whereas the hatred of evil is not requisite of it self but by accident as a consequence of the love of good For if the hatred of vice perswade us to vertue we shall be yet more perswaded to it by the love
What may move us to affect that which is good p. 29. Is it not mercenary to serve God upon hope of reward ibid. Wherein stands the sanctified exercise of those Affections that fly from their Object ibid. What may move us to shun that which is evill ibid. It is not servile to forgoe sin for fear of punishment p. 30. May the state of our soules be discerned by our affections ibid. Why are our Affections oft so flat when our judgements are convinced ibid. What rules may direct us in the Government of our Affections p. 31. VVhy should Affections be kept within their bounds ibid. How may immoderate Affections be prevented or cured ibid. VVhy should we try and carefully govern our affections p. 34. VVhether may the strength of grace consist with the want of those strong affections which men have at their first conversion p. 35. In what Cases may Christians want strong affections and whence it comes to pass p. 36. VVhat must we doe when we have lost our first affections p. 37. CHAP VII About Afflictions VVhat is Affliction and why God suffers his Children to be afflicted and distressed p. 39 40. But what shall we say to extraordinary afflictions and sundry Objections answered p. 40 41. Other reasons why God suffers his children to be greatly distressed p. 41. What designs hath God in afflicting his Children p. 44. What may comfort us in afflictions p. 45. What further may comfort us in afflictions p. 46. How must we prepare for afflictions ibid. What may we do to know the meaning of Gods rod ibid. How shall we know that our afflictions are for triall and instruction and not for sin p. 47. How to finde out that particular sin for which God corects us ibid. How may we quiet our hearts in affliction ibid. How our afflictions are said to be short p. 48. What are the benefits of receiving our afflictions as from God ibid. VVhat is to be feared when afflictions are heavy and long ibid. How shall we bear afflictions rightly and be sure to profit by them and whence this wisdom to profit by them is gotten p. 49 VVhat are the ends of afflictions ibid. VVhether all afflictions are evill in their own nature and whether simply evill p. 50. How afflictions come to be good ibid. How we may prepare our selves to conflict with Afflictions ib. VVhat may move us patiently to bear such afflictions as God layes on us p. 52. How Gods love is manifested to us in afflictions p. 53. How will it appear that afflictions cannot hurt Gods Children p. 54. How God intends and works our good by afflictions p. 55. VVhat comfort the consideration hereof may bring us ibid. How may we know that our afflictions are trials and not punishments ibid. Objections answered p. 56. VVhat further helps are there to comfort us in afflictions p. 57. CHAP. VIII About the Angels VVhat are Angels and what titles the Scripture gives them p. 59. VVhat are the principall properties of the Angels p. 60. VVhat are the Offices of the Angels p. 61. VVhy doth God use the Ministry of the Angels about us p. 63. VVhy are they tender keepers of Gods Children ibid. VVhat comfort doth the Consideration thereof bring to us ibid. VVhence then comes it to pass that Gods Children fall into inconveniences ibid. What may this Guardianship of the Angels teach us p. 64. What need we the guard of Angels seeing God can doe it without them ibid. What is further to be learned from hence ibid. What excellencies are attributed to the Angels ibid. Wherein should we imitate the Angels ibid. What further comfort may the nature and Offices of the Angels afford us ibid. How are the Angels imployed ibid. How else their Ministry is used p. 65. How manifold is the knowledge of the Angels p. 66. CHAP. IX About Anger Wrath Passion Malice and Revenge How many sorts of Anger are there p. 67. What is good anger and what bad ibid. Why is anger placed in the heart ibid. How must we act anger ibid. How may it be proved that there is a good anger ibid. When is anger rightly ordered p. 68. What are the properties of holy anger ibid. How we are to stir up holy anger in our selves p. 69. Why is anger rightly to be ordered p. 70. What are the kinds of disordered anger ibid. What motives may disswade us from sinfull anger p. 71. Objections whereby men plead for anger answered p. 74. By what means is corrupt anger to be mortified ibid. What further means may we use to subdue it p. 76. What means may we use to supplant it p. 77. How may we cure anger in others p. 78. How is vicious and virtuous anger differenced ibid. What other causes be there of sinfull anger ib. VVhat are the evill effects of sinfull anger p. 79. How may we cure anger in others by seeing it in our selves p. 80. What is hatred and whence doth it proceed ibid. Is there no good use of hatred what is the chief use of it p. 81. What are the hatefull effects of it ibid. How may it be prevented or cured p. 82. How is immoderate anger a sin p. 83. CHAP. X. About Anger in God What is Anger in God how to prove that there is anger in God p. 85. Why is there anger in God why are Judgements called Gods anger ib. Why is Gods anger so terrible p. 86. How may Gods anger be diverted ib. Why will repentance doe it ib. How is Gods anger turned from his Children when yet they finde the effects of it p. 87. How such may know that Gods anger is turned from them ib. How God is said to be angry with his children ib. What is anger in God p. 88. VVhy doth God poure out his anger upon sinners ib. CHAP. XI About the Antinomian Errours VVhether Gods Children should see any sin in themselves p. 89. VVhether is the Law given as a Rule to Believers ib. Objections Answered p. 90 91 c. How may our Justification be evidenced p. 95. Other Objections Answered p. 96 97. CHAP. XII About Apostacie VVhat is Apostacie how many sorts are there of it p. 99. How far may a Childe of God Apostatize ib. VVhere then is grace in such an one p. 100. VVhence proceeds the back-sliding of the godly ib. VVhat are their sins that cause this back-sliding p. 101. VVhat means may they use to prevent it p. 102. VVhat may move them to avoid the deadness which causes it ib. VVhat may quicken them p. 104. How do temporary Believers wither and fall away ib. What is the danger of Apostates p. 105. VVhat are the signs of falling in grace ib. VVhat means may prevent Apostacy ib. What motives may encourage to the use of those means p. 106. How may we lay a sure foundation to prevent Apostacy ib. CPAP. XIII About Apparell How are we to use Apparell p. 109. Wherein stands decency in apparell p. 109. Whether Ornaments of gold silver
Moses was angry Exod. 11.8 Lev. 10.16 c. Quest. What is bad Anger Answ. It s a desire to be revenged upon the person of our neighbour either by words or deeds threatned Mat. 5.22 Quest. Why is Anger placed in the heart Answ. First to be an Harbinger or Usher to prepare the way for obtaining some good desired and to remove the obstacles that lie in the way Secondly to be as it were the hearts dagger for the defence of love desire delight and hope Quest. How must we act Anger Answ. First against sin as the open enemy and grand Obstructer of Gods glory and good to our selves Isa. 59.2 especially against sin in our selves and in those that are near and dear to us So Moses Exod. 32.19 Nehemiah ch 13.17 21. Secondly For the removal of the impediments of Gods glory and our good Thirdly for the Reformation of the person and the abuse Quest. How may it be proved that there is a good and lawful Anger Answ. First because it s attributed to God himself Rom. 1.18 John 3.36 Secondly it was made by God and was in man before the fall Thirdly yea it was in Christ himself as man Mar. 3.5 Mat. 10.14 Joh. 2.15 Fourthly many holy men in Scripture are commended for it Exod. 16.20 Act. 8.20 Act. 7.24 and 13.11 12. Neh. 5.6 Fifthly in true repentance there must be anger and revenge 2 Cor. 7.11 Sixthly the Scripture commends it Eccles. 7.3 and commands it Ephes. 4.26 Mat. 5.22 Seventhly there be just occasions for anger and if we be not angry at them we fail in our duty to God and man Quest. When is anger rightly ordered Answ. When it 's moved quickned and guided by faith stirring up godly sorrow for sin in our selves or others joyned with an holy and just desire of revenge to the saving of the person appeasing of Gods anger and promoting the Kingdome of Christ. Holy anger must have a just and weighty occasion so we read of Moses he was angry when contrary to the command of God Mannâ—h was reserved till the next morning Exod. 16.20 when they tempted God in worshipping the golden calf Exod. 23.19 When Corah c. rebelled Numb 16.15 The causes of just anger are First when we see God dishonoured and his glory defaced So in Phineas Numb 25.7 8. and Elias 1 King 19.14 Secondly when injury is unjustly offered to our selves For by Gods law we are bound to seek the preservation of our own good name and estate So in Paul Acts 23.2 and in Christ John 18.23 But this gives no place to private revenge when out of bitternesse of spirit we seek the hurt of them that wrong us Forbidden Matth. 5.39 Rom. 12.17 yet when wronged we may implore the aid of the Magistrate yet without a desire to hurt him that wrongs us as Luke 18.3 Thirdly when injury is offered to our brethren for by the law of charity we are bound to love them as our selves so in Moses Acts 7.24 in David 2 Sam. 13.21 in Nehemiah ch 5.6 hence James 1.9 we are commanded to be slow to anger For the object of holy anger is sin not the person so in David Ps. 119.139 in Jeremy ch 6.10 11. Quest. What are the properties of holy anger Answ. First It must begin at home we must be most angry with our own sinnes Secondly it must be mixed with love God himself in wrath remembers mercy Hab. 3.1 2. So in Moses he prays for those with whom he was angry Exod. 32.31 c. Thirdly anger for an offence must be mixed with sorrow for the offence So in Christ Mark 3.5 Hence Gal. 61. Fourthly we must shew Christian modesty in our anger by abstaining from malicious speeches and unjust actions So in Michael Jude 9. Fifthly We must observe a due decorum and fit respect in it and that 1. In regard of our selves we must have respect to our place and calling A Magistrate must shew his anger not onely in countenance and words but in his actions also and so must a father the contrary was Eli's sin but a private person must onely shew it in countenance and words 2. The offenders are not to be used all alike A mean man must not shew his anger to a noble man or Magistrate as he may to his equal the sonne must not shew his anger to his father as the father may to the son Moses a Magistrate useth the sword Exod. 32.27 John Baptist a Minister useth onely the sword of the Spirit Matth. 3.7 Jacob a private man towards Laban useth only mild and gentle admonitions Gen. 31.36 Jonathan by rising from the Table and going out 1 Sam. 20.34 The three children in humble and respective words to the King Dan. 3.16 Paul the like to Festus and Agrippa Acts 25.10 11. and 26.25 29. Sixthly it must be contained within the bounds of our particular callings so as that it make us not to neglect our duty either to God or man Seventhly it must be moderate rising and falling according to the nature of the offence It will not favour sin in one and detest it in another slie out against one offence and connive at another Eighthly it must be seasonable for time and continuance It must not continue longet then the cause continues our safest course is quickly to be appeased if the party offending repent of his sin against God and his wrong against us or our brethren For reformation is the aim of holy anger Ninthly the ends of holy anger must be just and holy which are 1. The glory of God which is set forth by our anger when being private persons we manifest our detestation of sin in word and countenance Being Magistrates we punish sin and execute justice 2. The good of Church and Common-wealth which most properly belongs to Magistrates who are to punish sin not onely that civil justice may be maintained but that Gods anger which hangs over whole countreys where sin is countenanced or not justly punished may be averted 3. The good of the party For hereby the offender is restrained from the like future miscarriages Quest. How are we to stir up just and holy anger in our selves Answ. We are to stir it up by the exaggeration of the injury done or received and that by the consideration of these foure circumstances First from the person that doth the wrong his basenesse wisdome gravity and office if he hath pretended former friendship received from us many kindnesses which he repays with injury and ingratitude if he hath often done us wrong which we never revenged or greatly endamaged himself to endamage us In all which respects we have much more cause to be angry with our selves for sinning against God Think with thy self that if a base Peasant should buffet a Prince what an injury it would be how much more abominable is it for me so vile a wretch to rebel against God That I should sin against him who hath enriched me with such wisdome and understanding
Divining Astrology the Devil did at first lend his secret assistance and at length by degrees if God prevented not entise them into a contract Quest. But who may be said to practise this unlawful Art Answ. First all such as calculate mens nativities and thereby divine what their condition shall be whether good or bad such also as by the stars take upon them to foretel the successe of particular enterprises such also as erect figures to find out things lost And such Almanack-makers as take upon them to foretel future contingents as what weather it will be every day c. Quest. Who be the countenancers of this unlawful Art Answ. First such as go to them to have their Nativities calculated to know their Fortunes as they call it or that seek to them for things lost c. Secondly such as buy or read their books unlesse it be with a purpose to confute them This is to go a whoring after them forbidden Lev. 20.6 Thirdly such as believe their predictions and are affected with joy or sorrow as they prognosticate good or bad Fourthly such as talk of their predictions as things that have something in them and that they are not to be contemned Fifthly by applauding their predictions and applying them to other events Quest. How and when are Astrologers tollerated Answ. First when their books are licensed or not prohibited when they are suffered to go abroad and not suppressed Secondly when the Astrologers themselves are suffered to go unpunished who do so cheat and delude the people When Ministers hold their tongues and preach not against them nor confute their lying vanities and when Magistrates hold their hands and punish them not Or when there are no Laws made against them or if made yet not executed Gerees Astrologo-mastix Quest. How many sorts of foretelling things are there Answ. Three 1. Divine such as are by God himself or by the Prophets inspired by him Secondly humane and natural which are from natural causes to their natural effects Thus the Astronomer may foretel the eclipses The Phisician the effects of some diseases Of which sort are politick predictions which wise men can sometimes presage about Common wealths Though indeed these are but conjectures Thirdly Diabolical which are by Gods just judgement suffered to be upon a people and these are either by the Devil or by his Instruments as Witches Sorcâ—rers Astrologers c. Quest. Are these diabolical predictions lawful Answ. No. For 1. It is only the property of God and of the Scriptures to foretell things to come and therefore such Astrologers as take upon them to foretell things not natural but voluntary and such as are meerly subject to mens wills do not only undertake a vain rash and false thing but that also which is very abominable and wicked Secondly it hath been the Devils way always to disturb the Church and to endeavour the damnation of many mens souls by making them credulous in these things And as Christ hath set in his Church Pastors and Teachers to instruct them in the way to heaven So the Devil hath raised his Witches Sorcerers Sooth-sayers and Astrologers to seduce the world out of the right way As Cardan who rose to that height of impiety as to calculate Christs birth and made his power to work miracles to flow from the influence of the stars under which he was borne Others have been bad though not so bad as Petrus de Aliaco who thought that the time of Christs birth might have been foretold by the stars and Kepler contends that those Wise-men by the Rules of Astrology might have presaged not only some strange event but the birth of some great Monarch As if Christ were not born after an extraordinary and miraculous manner I deny not but that the Heavens have influences upon mens bodies hence that man possessed with a Devil was said to be Lunatick probably because the Devill took the opportunity at that time of the Moone wherein humours do most abound then to disturb and distract him but the Heavens were never made for books to reveal what should come to passe Thirdly Witches Sorcerers and Astrologers are oft condemned in Scripture as Lev. 19.26 and 20.27 Deut. 10.11 c. Isa. 45.12 c. Besides all the Fathers speak with much vehemency against them Many Counsels have condemned them yea divers of the wiser sort of Heathens have cried out upon them Ptolomy himself acknowledgeth that no certain truth can be foretold by them Tully wrote several books de Divinatione condemning such Diviners Instancing that before a great battel the Mice had gnawen the buckler of a souldier whereupon the Soothsayer concluded that that war should be fatal and unlucky as if faith Tully because mice did gnaw some books that I have of Plato's De Republica therefore I should conclude that our Common-wealth shall be destroyed And we reade Acts 19.19 of many who being converted brought their books about such curious Arts and burnt them We may reade more hereof in Pererius Spanhemius Zanchy and others Fourthly if the Heavens were true and proper causes or necessary signes yet no man could certainly prognosticate any thing by them because no man knows the number nor the vertue and efficacie of the stars The Scripture makes it peculiar to God only to know the stars and to call them by their names but if any man could certainly divine by the stars he must know their number activity and influence yea and the degree of their activity without which they cannot but grossely erre Fifthly if the Heavens be causes yet they are only universal causes now from a universal indeterminate cause there cannot be any special particular effect foretold For besides universal causes all particular inferiour causes which are many and uncertain must be known also Sixthly if Astrological Predictions were allowed it would bring in a contempt of God and flat Atheisme into the world The Scripture carries us out to God in all things to his Wisdom Power Justice c. But these would binde us to the Planets yea by this means also the Scripture would be despised and laid aside and all prophanenesse would be introduced thereby yea and every one would excuse his vices with How could I help it seeing I am borne under such a starre As Saint Augustine tells us of a servant of a certain Astroloâ—er who having robbed his Master his Master went about to correct him for it wherupon he cried out that he could not help it for that he was borne under Mercury and the Astrologers say that such as are borne under that Planet are given to stealing and thus he silenced his Master by the Rules of his owne Art Ob. But we see that many times they foretel the truth Answ. First and many more prove false and untrue and if one thing fall out true it s more observed then a hundred things that prove false Besides when they foretel many things its hard if some one at least prove not