The Power of Godliness

CHAP. XI. Why Anger is to be ordered aright? Of holy or lawful Anger, and what that Anger is, which is forbidden in Scripture. Wherein the right ordering of Anger consists, and how just holy Anger is to be stirred up in us, with the several kinds of disordered Anger that must be shunned.

Question: WHy is Anger to be rightly ordered?

A. 1. Of all passions of the soul, there is not any one that takes such deep root, or extends her branches farther than Choler, whereof neither age, condition, people nor nation, are fully exempt. There are whole Countries which living under a sharp and rough climate, are not acquainted with pleasures: There are others, who contenting themselves with those benefits which nature presents unto them, are not enflamed with any ambition. Some there be, to whom misery is familiar, as they fear not any accidents of fortune. But there is not any, over whom Choler doth not exercise her power, and show the excess of her rage: yea she enflames whole Kingdoms and Empires; whereas the other passions do only trouble and agitate private persons. We have never seen a whole Nation surprised with the love of one woman. It was never found, that a whole City hath been transported with a desire to heap up treasure: Ambition doth puff up but certain spirits: But we see Cities, Provinces, and whole States, enflamed with Choler, and transported by this fury, with a public conspiracy of great and small, young and old, men and children, Magistrates and multitude: we see Commonalties, whom this fury hath incensed, run all to arms, to revenge a disgrace, or a wrong, which they pretend hath been done against them. We have also seen great and powerful Armies, which have been the terror of the world, ruin themselves by this fury, which hath thrust them into mutiny against their Commanders. 2. Inordinate Anger is most infamous and wretched, an argument of shameful levity, infirmity, madness. As oft as any man is angry, so often he is mad, ignorant of himself, his friends, his goods; possessed with blindness and stubbornness. He hates truth, embraceth error, is stiff against them that admonish well, apt to follow perverse counsel: forgetful of his own credit, an enemy to his own safety, knowing no measure of grief or fierceness. He is wholly against himself untameable, implacable, to his neighbors troublesome, bitter, intolerable. He takes pleasure in his own affliction, and abhors all remedies, flies the hand of the Physician which might cure him, Yea, in this transport he is offended at anything, and imitates the savage beasts, whom the most cheerful colors thrust into fury: An innocent smile, a shaking of the head which signifies nothing, a glance of the eye without design, is capable to draw him to the field. How often have we seen this inhumane fury to dissolve even the most sacred friendship upon very frivolous subjects? hath she not provoked dearest friends to duels, and made them serve as spectacles of infamy both to Heaven and earth, for quarrels embraced without any ground? It is then very apparent, that this passion is not only infamous, but also most wretched, seeing that under a weak pretext of revenge, she doth precipitate men into most horrible villainies, and makes them tread all divine and human Laws under feet, to satiate her insolency and rage. Wherein doubtless she is more to be blamed than all the other passions wherewith the soul of man is afflicted: for that the other passions have this property, that even at the very instant whenas they are as it were in the height of their transport, give way somewhat to reason, and yield in some sort unto her commandments, whenas she presents herself to pacify them. Whereas Choler doth like unto Mariners which are amazed or corrupted, and will give no ear to the voice of the Pilot: or as mutinous soldiers, which will not hear the advice of their Leaders: Yea, she despites truth, if she oppose against her rage; and although she come to know the innocence of the party whom she presecutes, yet she holds obstinacy more honorable than repentance, so as nothing shall be able to make her desist from her unjust and violent pursuits. 3. If the saying of Physicians be true, that of all the infirmities wherewith we are afflicted, there are none worse nor more dangerous than those which disfigure the face of man, and which make it deformed and unlike unto himself; we must conclude by the same reason, that of all the Passions of man, there is not any one more pernicious, nor more dreadful than Choler, which alters the graceful countenance and the whole constitution of man. For as furious and mad men show the excess of their rage, by the violent changes which appear in their bodies; even so a man transported with Choler, gives great signs of the frenzy that doth afflict him. His eyes full of fire and flame which this passion doth kindle, seem fiery and sparkling; his face is wonderfully inflamed as by a certain reflux of blood which ascends from the heart; his hair stands upright and staring with horror; his mouth cannot deliver his words; his tongue falters; his feet and hands are in perpetual motion. He vomits out nothing but threats, he speaks of nothing but blood and vengeance, Finally, his constitution is so altered, and his looks so terrible, as he seems hideous and fearful even to his dearest friends. What must the soul then be within, whose outward image is so horrible? 4. Anger is a most deceitful motion, of which human condition is easily circumscribed. An angry man sees not the thing as it is, and yet he swells and boils inwardly, as the dog that barks at the least sound or sight, but discerns not who or what it is at which he barks. 5. The holy Ghost hath told us, that anger resteth in the bosom of fools; but a man of cool spirit excelleth in wisdom. The mind of a fool is ever moved; but the spirit of a wise man is quiet both in prosperity and adversity; or if his heart begin to heat, he correcteth himself, lest he slip into evil. 6. An angry man is ever unmindful of his own condition. If poor he wasteth his goods, being a private man he would rule, being weak he becomes a Lyon, Tiger, Dragon. Where delay is requisite, he makes haste, where haste is necessary, he doubteth. He pleaseth not himself, if he be not all fiery; and of a man becomes a beast, revengeful in mind, threatening in speech, fierce in behavior, in deeds intemperate. 7. An angry person cannot please God or man, no more than the preposterous servant; who not understanding nor regarding his Masters commandment, as a trouble-house runs hither and thither, doing nothing in order, all things rashly without discretion.

Q. Is there any holy, just, or lawful Anger?

A. Anger is a natural affection which is good or evil according as it is moved well or evilly, as it agrees or disagrees from the Law of God. 1. In many places of Scripture it is attributed to God himself, to whose most perfect and just nature nothing agreeth, but that which is just and holy. True it is, that neither this nor any other affection is in God if we speak properly, but only attributed unto him, that our weak capacities may better conceive how he exerciseth his works and eternal counsels towards his creatures: But yet forasmuch as nothing is attributed and ascribed unto him which is not good and just, so far forth as it is ascribed, it evidently showeth, that Anger in its own nature is not evil. 2. It was created by God, and was in man before the fall, and before any evil entered into the world: being therefore the Lord's own workmanship, which by his own testimony was approved to be very good, and of greater antiquity than evil itself, it followeth, that the Affection in its own nature is to be esteemed as good and lawful. 3. This Affection was truly and naturally in our Savior Christ himself as he was man: For it is said of him, that he looked angerly upon the Scribes and Pharisees, mourning for the hardness of their hearts. So likewise being incited by an holy anger, to see his Fathers house turned into a market, he driveth the buyers and sellers out of the Temple. Seeing then Christ was angry and yet free from sin, it followeth that anger in its own nature is just and holy. 4. In Scriptures we read of many holy men that were angry, as of Moses, Phineas, Paul, &c. who are not reprehended for it. 5. In true repentance there must be indignrtion and revenge: therefore all anger is not to be condemned. 6. The Scripture seems to condemn some kind of anger. Anger is better than laughter, Be angry but sin not. Our Savior expounding the sixth Commandment, saith, Whosoever is angry with his brother unadvisedly: intimating that all anger is not simply unlawful, but that which is contrary to the Law of charity. 7. There be just occasions of anger, for which we ought to be offended, and if we be not angry at them, we do fail greatly in our duty we owe to God and man.

Q. Anger is in many places of Scripture condemned and forbidden.

A. In all places where this Affection is forbidden, not the affection itself, as it was created or is renewed by God's Spirit, but as it is corrupted and depraved with original sin, is to be understood: for anger being sanctified, is not only just and lawful, but also commendable, profitable and very necessary, as being the whetstone of true fortitude, whereby we are stirred up and encouraged to maintain the glory of God, and our own persons and estates, against the impiety and injustice of men. Though anger therefore be but a bad mistress to command, yet it is a good servant to obey: though it be an ill Captain, to lead our forces into the field against our spiritual and temporal enemies, yet it is a good soldier so long as it subjecteth itself to the government and discipline of sanctified reason. In a word, not anger simply, but unadvised, inordinate anger is condemned.

Q. Anger is a perturbation of the mind, and therefore evil.

A. As the perturbation of the mind which is moved upon unjust causes and in unequal measure is unjust and evil, so that which is caused upon just and necessary causes, with due and fit moderation, is just and commendable: as for example, when a man seeth God dishonored, Religion disgraced, wickedness unpunished; If therefore his mind be troubled, this perturbation is not to be condemned, nay to be commended, and they rather to be condemned that are not so troubled. Thus was our Savior troubled when he saw God's house polluted; as also when he raised up Lazarus: thus was Phineas disturbed and troubled in mind, when he saw that shameless sin of Zimrie and Cozbie: and Elias when religion was contemned, idolatry erected, and the Lord's true Prophets destroyed. Though therefore anger be a perturbation of the mind, it doth not follow that it is evil, for not the perturbation itself, but the cause and measure thereof maketh it good if it be good, and evil if evil.

Q. Anger blindeth and confoundeth reason.

A. 1. If anger be temperate and moderate, it doth serviceably wait upon reason, and not imperiously over-rule it: and rather maketh a man more constant and resolute in walking the path of truth, which he hath descried with the eye of a clear judgment, than any ways dazel or offend the sight whereby he should be caused to stumble in the way, or else turn aside into by-paths of error. Secondly, Though it should be granted that for the instant Reason is somewhat disturbed with the passion, it doth not follow that it is evil or unprofitable; for before the affection is inflamed▪ the reason apprehendeth and judgeth of the injury, and so as it were kindleth the flame; which being kindled, doth for the instant perturb the mind, but the perturbation being quickly overpassed and the mind quieted, reason is made no less fit thereby to judge of the injury, and much more fit to revenge it. And therefore moderate and sanctified anger, is so far from hurting and hindering the judgment of Reason, that it rather serviceably aideth and supporteth it, by inciting and encouraging it courageously to execute that, which reason hath justly decreed and resolved. As therefore the most precious eye-salve doth presently after it is put into the eye dim and dazzle the sight, but afterwards causeth it to see much more clearly; so this affection of moderate and holy anger, doth at the first somewhat trouble reason, but afterwards it maketh it much more active in executing and performing all good designs.

Q. When is Anger rightly ordered?

A. When it is moved, quickened and guided by faith, stirring up godly sorrow for sin committed by ourselves or others, joined with an holy and just desire of revenge, to the saving of the person, appeasing of God's anger, or the promoting of the Kingdom of Christ. Faith is the beginning of holy Anger, teaching what is a just and weighty occasion of it, namely, a manifest offense against God. Moses in sundry places is said to be angry, but the occasions of his anger were great, as appears in the particulars. First, He was wroth, because some of the Israelites, against God's commandment, had reserved Manna till the next day: again, they tempted God in worshiping the golden Calf. He was also wroth, because Corah, Dathan and Abiram rebelled against him, and in him against God. The causes of just anger are divers: 1. When we see God dishonored and his glory defaced. We profess ourselves to be God's subjects, now we know that no good subject can with patience endure to hear or see the glory of his Sovereigne impeached. We profess ourselves to be God's servants, and what good servant can abide to see his Master disgraced? We profess ourselves God's children, and good children are more grieved and offended when they perceive that their parents are any ways abused or injured, than if the injuries were offered to themselves: If therefore we be loyal subjects, faithful servants, and loving children, we cannot choose but be incited to a holy anger, if we see our glorious Sovereign, our good Master and gracious Father, by any means dishonored. Phineas when he saw God dishonored with that shameless fact of Zimri and Cozbie, being provoked with an holy anger, he revenged this dishonor with the death of both the offenders. Thus also was Elias zealous for God's glory, because the children of Israel had forsaken his Covenant, cast down his Altars, and slain his Prophets. The second cause of just anger, is when injury is unjustly offered unto ourselves: for by the Law of God we are bound to seek the preservation of our own good Name and state: and therefore when either of them is violated or impeached, we may justly use the aid of this holy anger in defending ourselves and repelling injury. Though the Apostle Paul as of more than an admirable patience, yet being unjustly smitten by the commandment of the high Priest, he showeth his just displeasure by a sharp reproof. Yea our Savior Christ the lively picture of true patience, when contrary to all justice he was stricken by the high Priests servant, he showeth himself displeased by his reprehension; though at that time he offered himself as it were to suffer all contumelious injuries which pride assisted with malice could imagine or impose. But this gives no place to private revenge inward or outward, which is, when out of bitterness of Spirit we seek the hurt of them that have wronged us. If we sustain wrong, it is lawful to implore the aid of the Magistrate, but not with a mind or desire of his hurt that hath done us wrong. The third cause of just anger is, when injury is offered to our brethren: for as by the Law of charity we are bound to love them as ourselves, so the same Law bindeth us to be angry for those injuries which are offered unto them, as if they were offered unto ourselves. And thus was Moses angry with the Egyptian who wronged the Israelite. Thus was David angry with Ammon for deflowering his sister, and with Absalom for his cruel murthering of Ammon. And thus was good Nehemiah provoked to anger when he saw the people oppressed. As faith showeth what is a just cause of anger, so it directeth in the motion, that it be conceived upon counsel and deliberation. Establish thy thoughts by counsel. If thoughts must be established by counsel, then the affections, and so our anger also. Be slow to anger. Counsel ought to be the foundation of all our actions, and therefore much more of our affections, which are the beginnings of our actions. Moreover, just and lawful Anger must be stirred up by good and holy affections, as namely, by desire to maintain the honor and praise of God, by love of justice and virtue, by hatred and detestation of vice, and of all that is evil. One saith well to this purpose, that Anger must attend upon virtue, and be stirred up by it against sin, as the Dog attends upon the Shepherd, and waits upon his eye and hand, when to follow him, and when to pursue the Wolf. But the hatred of sin, and love of justice, is quickened by a lively faith. The Object of holy and just Anger is sin, and not the person, but only by reason of the sin. Thus David saith of himself, that he was consumed with Anger, not because the men with whom he was angry, were his enemies, but because they kept not God's Laws. Nothing more dishonoreth God then sin, and nothing should more offend and displease us then sin, whether in ourselves or others. When therefore we fall into sin, we are to be offended with ourselves, that so we may avert the Lord's Anger from us; for as they which judge themselves, shall not be judged of the Lord, so they who are angry with themselves for sin, shall escape the Lord's Anger. And this our Anger must proceed to an holy revenge. Those that have wallowed themselves in voluptuous pleasures, are to judge, subdue, and mortify them, though they be as dear and precious unto them as their right hand or eye. Those who have defrauded their neighbor by purloining away his goods, are with Zacchaeus to make restitution four-fold. And as we are bound by the Law of charity to love our neighbors as ourselves, so also to be angry with them as with ourselves, namely, with this holy kind of Anger for sin. Whensover therefore we see them by their sins dishonor God, we are to be displeased therewith, and so far forth as the limits of our callings extend to show ourselves offended, according to the example of the Prophet Jeremiah, who because the people would not hear the Word of the Lord, was even filled with divine wrath. But here we must further learn to put a differene between the cause and offense of God, and the cause and offense of man: for just Anger is directed against persons, more for the offense of God, then for wrong done unto ourselves. And from this it followeth, that in our own case we must be meek and patient, but zealous in that concerns the glory of God. Wherefore we must look to the causes of Anger, not only that they be just, but also weighty and of some importance: for if every small trifle be sufficient to provoke us to Anger, well may we manifest great justice, but without question we shall show little love: for love suffereth long, it is not easily provoked to Anger, it suffereth all things. The Properties of holy indignation are these. 1. It must begin at home: we must first be angry at ourselves for our own transgressions. 2. It must be mixed and tempered with love and charity. It is the property of God himself, in wrath to remember mercy, and herein we must be like unto him. This was Moses his practice, who out of his love prayed for those, with whom he was greatly offended. 3. Anger against any offense, must be mixed with sorrow for the same offense. Thus Christ was angry with the Jews, but withal he sorrowed for the hardness of their hearts. The reason hereof is this. In any society whatsoever it be, if one member sinneth, the sin of that one member, is the punishment of the rest that be in that society; even as it is in the body, if one part be afflicted and ill at ease, the rest will be distempered. Paul saith of himself, that he was afraid, lest when he came to the Corinthians, God would humble him for their sins: But he teacheth withal, that those which are fallen into any fault, must be restored with the spirit of meekness, because we ourselves are subject to the same temptations. 4. In holy Anger we must observe Christian modesty, in abstaining from malicious and wicked speeches, or unjust and spiteful actions in expressing our Anger: and to this purpose we are always to remember of what spirit we are: for undoubtedly, how just soever our cause be, if we defend it with spiteful and bitter speeches, it is not the Spirit of God which speaketh in us. Let us rather follow the example of our Savior Christ, who when he was buffeted, and grossly abused, reproved the offender with great mildness: and of Mychael the Arch-angel, who when he strove with the Devil himself about the body of Moses, durst not blame him with cursed speaking, but said, The Lord rebuke thee. 5. It is required also, that in our Anger there be observed a fit decorum, and due respect, and that both in regard of the party himself, who is provoked to Anger, and also the other, with whom he is angry. For first, in respect of the party himself, he is not to behave himself alike in what place and calling soever he be: for if he be a Magistrate, he is to show his Anger not only in countenance and word, but also in actions. If he be a Father, he is not with Eli to show his displeasure to his rebellious sons only by mild admonition, but also by discreet correction: On the other side, it is sufficient for him who is a private man, if he manifest his Anger in word and countenance; nay, it is unlawful for him to proceed any further, unless his Calling warrant him thereunto. Again, the offenders are not to be used all alike; a mean private man is not to show his Anger in the same manner to a Noble-man or Magistrate, as he would to his equal or inferior: for though he may justly be angry with his sin, yet he is to reverence his Place and Calling. The Son must not show his Anger towards his Father, as the Father showeth his towards his Son, for he is bound to fear and reverence his person, though he justly hate his sin. And both these points have the Saints from time to time duly observed: Moses a Magistrate, to whom the Sword of Justice was committed, when he was provoked to Anger by the sin of the people, did not only show his Anger in countenance, or by a mild admonition, but by unsheathing the Sword of Justice, and justly punishing the offenders for their execrable idolatry. John the Baptist having only authority to use the Sword of the Spirit, being offended with the hypocrisy of the Scribes and Pharisees, expresseth his Anger by sharp and vehement reprehensions. Jacob being a private man, showeth his Anger towards churlish Laban his Father-in-law, by mild and gentle admonitions. Jonathan being justly incensed by the barbarous tyranny of his merciless Father, signified his Anger only by rising from the Table and departing. The three Companions of Daniel though with a godly zeal they abhorred the Kings profane idolatry, yet they shown their displeasure in humble and respective words. And so though Paul detested the gentilisme of Festus and Agrippa, yet he used them with all due respect as it beseemed their high Calling. By all which examples it is manifest that we are to use Christian seemliness and discretion if we would have our Anger approved as just and holy. 6. Just Anger must be contained within the bounds of our particular calling, that is so chained, as it make us not to forgo or forsake our duties which we owe to God and man. Anger must whet on to the performance of any good Office we owe unto men, and not withdraw us in anything, wherein we are bound unto them. 7. Anger must be uniform and moderate, rising and falling according to the nature of the offense, but ever running in his own channel, within its banks: otherwise it will quickly mingle with corrupt and carnal Anger, and so degenerate into fleshly Anger, and from that to fury. Godly Anger will not lean to sin in one man, and detest it in another; nor fly out against this offense, approve of that: but it abhorreth all evil in whomsoever, himself and others, friend and foe, near of blood, and further off, according to the nature of it, without by-respects. 8. It must be seasonable, both for time and continuance. When just and weighty occasion is offered, then are we to conceive displeasure: but our Anger must not continue longer then the cause requireth, lest by reason of our corruption it degenerate into malice. For, as the most pure Wine doth in time wax sour upon the dregs: so our most holy Anger if it be long retained, is in danger of receiving some soureness of malice from the dregs of our corruption. The safest and best course, is quickly to be appeased, if the party offending show signs of true repentance, either for his sin towards God, or his injury offered unto us: for reformation is the aim of holy Anger, which is to cease when the end is obtained; and seeing upon hearty sorrow God pardoneth and forgiveth, we must not retain what he remitteth. If we would have our Anger just and holy, the end must be just and holy. And that is, first, the glory of God, which is set forth by our Anger, either when being pirvate men we show ourselves his Children and servants, by manifesting our hatred and detestation of sin in word and countenance, and so adorn the Profession which we profess; or being Magistrates do become his instruments in punishing sins and executing justice. The second end is, the good of the Church and Common-wealth: which end, though it appertain unto all which are members of those bodies, yet doth it more properly belong unto Magistrates, who are to show their Anger in punishing sin, not only that civil justice, which is the prop of the Common-wealth, may be maintained, but also that God's Anger which hangeth over whole Countries, where sin is countenanced or not justly punished, may be averted: for if sin be punished by men in authority, God will not punish the Common-wealth for it. Whereas otherwise, if Magistrates wink at sin, and so neglect their duty imposed by God, the Lord will in Anger take the Sword of Justice into his own hands, and punish not only the Malefactors for offending, but the Magistrate for not executing his duty, yea, the whole Common-wealth, which is stained and polluted with their sins. The third end of just Anger, is the good of the party who suffereth the injury, for hereby the offender is restrained from committing the like, when either private men sharply reprove him, or Magistrates severely punish him for his offense; whereas if neither private men do by their Anger show their dislike, nor Magistrates inflict punishments for his misdemeanor, he is ready to redouble his injuries. The last end is the good of the party, who by offering the injury provoked us to Anger. For, private men are to be angry with their neighbor, not because they malign him or seek his hurt, but because they may discourage him in his sin, and so work his amendment. And in like manner, Magistrates must show their Anger in punishing offenders, not to revenge themselves on their persons, but that they may seek their good in reforming their vices. For, what greater good can a man do his Brother, then to reclaim him from his sin, which otherwise would destroy both body and soul by remaining in it?

Q. How is this just and holy Anger to be stirred up in us?

A. Anger is stirred up, quickened and increased by the exaggeration of the injury done or received, which is done by the consideration of four circumstances. The first drawn from the person of him that hath done the wrong; as his baseness, wisdom, gravity, virtue, and Office; if he have pretended former friendship, have received many kindnesses at our hands, and in lieu of reward, recognition and gratitude repay us with injuries and ingratitude; if he have offered us many injuries before, that which we never revenged, or which endamaging us, greatly endamaged himself, as a fly to put forth a man's eye, looseth her own life. In all these respects we have just cause to be offended with ourselves for sin committed against God. What are we in comparison of him? more base then the dust, less then nothing. If a base Pesant, should buffet a Prince, it would be accounted an heinous injury: much more abhominable is it in me, that I should rebel against the Lord of Glory. That I should sin against him, who have been enriched with such wisdom and understanding, adorned with so many gifts, beautified with precious favors, beset with means to keep me from sin. Ah, that I have used my wit to wrong ends, my power to evil, and so have fought against the Lord with his own weapons! Many injuries have I done unto his Majesty, which he hath put up with patience; and therefore I have taken courage to offend the more; As he hath laden me with his mercies, I have pressed him with my sins. I that cannot brook unthankfullness in another man for some scraps of kindness, do most unthankfully tread the mercies of God underfeet. And what have I profited by this my disobedience? I have denied loyalty to my absolute Sovereign, and stripped my soul of grace, robbed my conscience of comfort, and endangered soul and body unto eternal perdition, and plucked upon my head many temporal calamities. The second Circumstance is the injury itself; as if we be injured in the goods of our soul or body, substance, name or the like. And as the thing wherein we are wronged is greater, of more esteem, of larger extent, so is our Anger conceived against it; specially if it aimed at an evil end. This comes to be considered in the wrong done against God: for we have injured him in his glory, which is most dear unto him, impeached his sovereignty, which is most absolute and universal, denied homage which is most due; and all this to satisfy the lusts of the flesh, to enlarge the Kingdom of Satan. The third is the person injured; as if he be one of great place, authority and virtue; if one that was then presently doing or laboring for the offenders good and commodity. If among divers, who might, and in reason should have been injured rather then he, yet he was singled from the rest, and if the wrong offered to one, hath necessarily redounded to the loss of many. In each of these Particulars we have just cause to be most offended with ourselves. For by our sins we have done intolerable injury to the Lord of glory, who is great and terrible in himself, of incomprehensible Majesty: To whom we are indebted for inestimable favors, more then ever we can pay, who hath been ever ready to do us good, and loadeth us daily with his blessings. Whom should we not have wronged rather then him? but we have wronged him above all, and in that have hurt ourselves, our friends, the creatures, his servants, who have all fared the worse for our disobedience. The fourth is the manner of injuring; as if we be in countenance and external appearance held as friends, and secretly injured like enemies; if a long time the injury was thought upon and premeditated; if in place where we ought to be loved, honored or reverenced, there we be wronged, dishonored, disgraced; if the injury be public before a multitude; if often repeated and done against admonition. In words we professed ourselves to be the servants of Christ, but in deeds we denied him negligently, willingly, before men, against warning. How lightly have we regarded his presence? How many times have we sinned against knowledge or conscience? How have we suffered our hearts to rove after vanity, when they should have attended upon God in his holy Ordinances? If ever there were just cause of holy indignation, each man hath reason to be most offended with himself for his trespasses against God.

Q. What are the several Kinds of disordered Anger that must be shunned?

A. Anger is disordered when it is not moved by faith, ariseth not from love, keepeth not within its bounds, and is not directed to a right end. The kinds are many. 1. Devilish, which rageth against virtue and godliness, is incensed by most innocent and virtuous actions. Some there are whose malignant eyes do abhor nothing more then the bright beams of virtue, either because they think that the beauty of others perfection, causeth the deformity of their vices to seem more ugly, or that their degenerated natures are become like unto Satan's, who hateth virtue because it is virtue. An example hereof we have in Cain, whose Anger was kindled against his Brother, because he was accepted in God's sight, as being more holy then himself. As also in Saul who was incensed against Jonathan, for his virtuous demeanour towards David: In Asa, who was offended with the Prophet the Ambassador of the Lord, for delivering faithfully that Ambassage which the Lord had put in his mouth. In Nebuchadnezzar who was enraged against the three young men, because they refused to commit Idolatry: And in the Jews, who were filled with wrath, because our Savior made a true Exposition of the Scriptures, and rightly applied them unto them. And too many examples we have in these days, of such as cannot with any patience endure to hear their duties taught them, and their vices publicly reproved out of God's Word, or yet any private admonition, but they are ready (like those that are in a raging fit of a burning Ague) to despite the Physician, that endeavoreth to cure them. Yea, the sight of godliness doth move some to rage and fury, that they are vexed at nothing so much as to see that some make conscience of their ways. 2. Rash and unadvised, which hath divers branches. First, Unjust Anger, that hath no other ground but our own suspicion or imagination. And thus was Eliab angry with his Brother David, because he suspected him to be proud, whereas in truth his own pride was the cause of his suspicion. And this is the most common cause of Anger in these days: for want of love causeth men to interpret the actions of others in the worst sense, and upon their false surmises they ground their Anger. One is angry because saluting his neighbor, he did not resalute him, whereas perhaps he did not see him, or at the least having his mind otherwise occupied did not observe him: Another is offended if any in his company is merry, thinking that he maketh himself sport with his infirmities; another because he is too sad, imagining that it is because his company displeaseth him. Yea, so prone are men to invent causes where none is, that oftentimes they are sore displeased because they have received small benefits not answerable to their expectation, or not equal to those they see bestowed upon others; or because they thrive not as fast as their neighbors, or such as belong unto them rise not in the world as their fellows and companions. The second branch of rash Anger is causeless, when we are provoked upon no cause, or by every small and trifling occasion. Hereby love and charity is notably violated, when every slight cause incenseth us to Anger: for love suffereth all things; and therefore their love is small who will suffer nothing. Love covereth a multitude of sins: they therefore that find causes where they are not, rather then cover them where they are, do plainly show their want of love, and their too great proneness to Anger. It is the nature of love to make great faults seem little, and little faults none at all: but Anger maketh every slip a Capitall offense, and every word of disgrace worthy a stab. And as when we behold the Sun rising through thick and foggy vapors, we imagine it to be of a far greater quantity then when the air is pure and clear: so when the foggy mists of Anger do overshadow reason, we suppose every fault to be greater then it would appear if this turbulent affection were dispelled with the lively heat of ardent love. Some are angry at the imperfections of nature, which being not in the parties power to amend, should rather move compassion then provoke Anger. Others are angry at faults committed at unawares, unwillingly and unwittingly, whereas they might with as great reason be angry with a Traveler for going out of his way, or with one who stumbleth in the dark for not keeping footing, or with one who is sick because he is sick. It is the glory of a man to pass over a transgression, to wink at smaller infirmities, and to remit greater wrongs: yet not so, as to be silent at God's dishonor, with the peril of the soul of the sinner, or at the grievances which are offered to himself from them. To this Head also must be referred hasty and sudden Anger, which is conceived without counsel and deliberation. This is condemned and forbidden in the Word of God. Be not of an hasty spirit to be angry, for Anger resteth in the bosom of fools. This hastiness to Anger is a foolish vice; for as it always beginneth with rashness, so it commonly endeth with repentance: for after the hasty man hath injured his neighbor by unadvised words or injurious deeds, then he showeth himself sorry for it; and so like a foolish Surgeon, first he breaketh his head, and after gives him a Plaster, which though it heal the wound, yet oftentimes it leaves a scar. These are but the least evils which accompany rash Anger; for how many have there been who in their fury have revealed their friends secrets, more dear unto them then their own lives? Yea, how many through this rash Anger have violated the persons, nay murdered them with whom they were linked in the straightest bonds of friendship? and so have done that in a moment, which they have with bitterness repented the whole course of their lives; then the which no greater folly can be committed. And therefore it is well said of the wise man, He that is hasty to anger committeth folly. And lest we should think that he seldom thus offendeth, he telleth us, that a furious man aboundeth in transgression. 3. Immoderate and immodest Anger is disordered: for be the cause of Anger just and lawful, yet if it degenerate into wrath and fury, if it grow violent, it savoreth not of the Spirit, but of the flesh. Now if we would know how to discern when our Anger is immoderate, it is easily known by the fruits thereof. As first, when it provoketh us to utter words dishonorable to God, either by profane blaspheming of his holy Name, or wicked cursing and imprecations; whereby we desire that he should be the executioner of our malice; or opprobrious to our neighbors, as when our Anger bursteth out into bitter and reviling speeches tending only to his disgrace. An example whereof we have in Shimei, who reviled David with great bitterness, giving him bad and irreverent terms. Secondly, when it bursteth forth in unseemly, scornful, and contemptuous gestures. Thus the Jews, in undecent and uncharitable manner, gnashed with their teeth at Steven. And Paul sets down clamours and crying speeches between person and person, as the fruits of wicked Anger. Thirdly, When we have no regard of any decorum or order, either in respect of ourselves, or those with whom we are angry. Not in respect of ourselves, as when by Anger we are provoked to take revenge being but private men, whereas revenge belongeth only to God, and to the Magistrate who is the Lord's Deputy, according to that, Avenge not yourselves, but give place to Anger; For it is written, vengeance is mine, and I will repay it, saith the Lord. So also our Anger is immoderate when we have no respect of the party with whom we are angry: as when the Son being provoked to Anger against his Father, though it be for a just cause, doth not use him with that respect and reverence which becometh him, but bursteth out into undutiful and insolent speeches: quite contrary to the example of Jacob, who being but a Son-in-law did not in his Anger forget his duty, though in vehemency he somewhat exceed. And of Jonathan, who though he had just cause to be Angry with his Father Saul, yet he only shown it by rising from the Table and departing. And the like may be said of the servants Anger towards his Master, the subjects towards the Magistrate, and of all inferiors towards their superiors. Fourthly, When it makes us to forget any duty of love which we owe unto them, for good anger hinders not from, but furthers us to the performance of all good services in the behalf of the delinquent parties, as to pray for them, give them direction for reformation of their transgressions. It was an error in the Disciples, that forgetting their duty of love unto their Brethren, they desired that fire might come down from Heaven, and destroy the Samaritans. Fifthly, When it stirreth up to violent, inconsiderate, unseasonable reproofs. Anger is too hot, if we cannot hold in till it be fit to speak: if we be so overcharged, that we cannot rest till we have uttered our mind, without respect of the season and opportunity, it is too violent to be good. Lastly, Anger is over-violent when it is not mixed with sorrow proportionable to the displeasure that we conceive. For godly anger issueth from love, and is joined with compassion, so that he that is moved with anger against the offense, cannot but pity and grieve for the offender, in degree answerable to his anger. 4. Partiall, deformed anger is out of frame. For, as faith cleaveth to the whole Word of God, so the affections moved thereby are universal and uniform. If they carry the stamp of God, they must necessarily be moved according to his property. Now anger is deformed. First, When it is hot and fiery against some sins, but can brook others no less notorious, either because it doth suit with our disposition, or we have little wrong thereby. For holy anger must be measurably porportioned to the measure of the offense; greatest indignation must be conceived against the greatest transgressions, though they bring not to us so great annoyances: and smaller faults should less displease us, though in private respects they seem to be more for our damage: for every part ought rather to be tenderly affected at God's dishonor, then his own detriment. Secondly, When we are zealous against sin in our enemies, or them that we like not, but remiss against it in ourselves, our familiars, benefactors, kinsfolks, and dearest friends. He that is moved at sin as he ought, doth more take to heart the sins of them that be nearly united to him, then of them that be further off; as the sin of a Brother, more then of a stranger, of a Child more then of a Brother, of a Yoke-fellow more then of a Child: and our own more then of a Yoke-fellow, Child, Brother, or of any or all others. Thirdly, when we are moved equally with small and great offenses: for there be degrees of sin, and accordingly our anger must be incensed. 5. Anger is unlawful when it is directed against the person of the offender, not against his offense, and aims at his loss, hurt or destruction, but propounds not any lawful end; as the glory of God, the public good of Church or Common-wealth, the private benefit of ourselves or of our neighbors, or the reformation of the delinquent party. He must needs shoot wide, that looks awry. And this is always to be observed in all examples of unjust anger, as in Cain's anger towards Abel; Saul's towards David; Nebuchadnezzar's towards the three Companions of Daniel; the Scribes and Pharisees towards our Savior Christ. But if we will be Christ's Disciples, we must follow his Doctrine and example. His Doctrine, Love your enemies, do good to those that hate you. That you may be the Sons of your Father which is in Heaven. Where he plainly intimateth, that they are not the Sons of God, who do not love the persons of their very enemies. We must follow also his example, who prayed for his enemies even while he was upon the Cross subject to their outrageous injuries: which blessed President holy Stephen imitated. But many are not only incensed against the persons of their enemies who are men like unto themselves, but also with brute beasts, which are not capable thereof; as we may see in the example of Balaam. Yea, even with things that want both sense and life, and so was Xerxes angry with the Rivers, and sent Letters full of menacing threatenings to the Hills. And many such are subject to continual view, who if anything in their hands displease them, will not stick to dash it against the ground, though after, they are fain to take it up again: or to spoil and break it in pieces, though afterward, they must be glad to bestow great labor in repairing that which by greater folly they have defaced. But these men may fitly be compared unto Children, who having gotten a fall, beat the earth; so they having received some hurt through their own folly or negligence, are angry. 6. Unseasonable anger is unjust, when as being long retained it becometh hatred. And this happeneth not only when men are provoked unto anger upon weighty causes, but also when it is grounded on the most slight occasions. For when vain trifles have stirred them up to wrath, they persevere in it, lest they might seem to have begun without cause, and so against all reason the unjustice of their anger makes them persist in it with greater obstinacy. For therefore they retain it, yea, increase it, that the greatness of their anger may make men believe that it could not choose, but arise from some weighty occasion and just cause: and so they choose rather to seem just, than to be just.

CHAP. XII. Several Motives to stir men up against carnal Anger. And the Objections that are usually made by passionate men, (by way of excuse) answered.

Question: WHat Motives should stir men up to take heed of Carnal Anger?

A. The first may be drawn from the evil and hurtful causes of unjust Anger: which are these. 1. Infidelity or unbelief in the word of grace. David rendering the cause of his patience and quietness, that he was deaf and dumb, when the ungodly did molest and vex him, he seteth down this, that he waited upon God. Therefore it is to be attributed to infidelity, that men are so easily provoked to revenge, so apt to leap unto reproaches. For the heart of man being purged by faith, would extinguish those furies, and fervent motions of mind, at least would cool them much. 2. Folly exalteth Anger. Anger resteth in the bosom of fools. Amongst men he is accounted unwise, who is not suddenly moved to anger for an injury offered, and doth not repel force by force, give taunt for taunt: but the Spirit of God far otherwise brands him for a fool that is soon provoked to anger, or to seek revenge. 3. Self-love, whereby we so immoderately love ourselves, that we never think of the injuries and indignities which we offer others, or else suppose them to be none; or else lightly esteem of them, as not worthy the recital: but on the other side, it maketh men heinously aggravate injuries offered unto themselves, and so to make huge mountains of small mole-hills; it causeth the heart easily to apprehend the wrong, busy in meditating of it being apprehended, eager in seeking revenge after meditation, and the hand no less forward in acting those tragedies which the heart hath invented. For by self-love men are induced to think themselves worthy of all love and honor, and therefore if a small injury be offered unto them, they suppose that death is too small a revenge for so great an indignity offered to such worthy personages. Yea, if they be not so much respected as their haughty ambition requieth, or if others be preferred before them, and that deservedly, that is matter enough to provoke them to furious rage, not only against them of whom they are not regarded, but them also who are preferred in others judgment. And this is evident in the example of Cain, who because God respected the Offering of Abel more than his, was incensed to wrath, and had his anger so inflamed that nothing could quench it but the blood of his dear Brother: And in Saul who could with no patience endure, that the praises of David should surmount his in the sight and audience of the people, but was enraged with deadly anger against him, who for his merits deserved to be advanced. And thus doth self-love make a man wink at those injuries which he offereth others, and to put on the spectacles of affection when he looketh on those wrongs which are offered to himself, whereby it cometh to pass that every small injury seemeth great and provoketh to great anger. Whereas if we thought meanly of ourselves and loved our Neighbors as ourselves, we would not suffer our judgment to be over balanced with the weight of affection in judging of the injury, nor give the reins to our anger in pursuing it with revenge. 4. Pride causeth men to be more sharp-sighted in descrying wrong, and more furiously insolent in taking revenge. The reason hereof is apparent; proud men being jealous of their honor and reputation, are also very suspicious of contempt, so that the least injury provoketh them to choler and disdain, because they are ready to imagine that thereby they are exposed to contempt: Only by pride do men make contention. Pride alone of itself without the aid of any other thing, is sufficient to kindle contention. A clear example of this matter we have in the Tribe of Ephraim, who being lifted up and swelling in conceit of their multitude, did contend with Gideon about a thing, for which they should have been thankful unto him. And which is more, when being called to the war they did not come, they do yet chide with Jephte, that they were not called, when by right he might have expostulated with them, that being called they did not come. This was the cause of often disputations amongst the Disciples, as is manifest by the remedy prescribed for the cure of that malady. The wicked by his pride doth persecute the poor. This we see in Haman, who was so enraged with fury, because Mordecai would not in the sight of the people do him that reverence which his proud heart desired, that he thought his death too small a revenge for such an indignity, unless also for his sake he utterly rooted out his whole kindred and nation. So that the least spark of anger kindled with the smallest occasions, bursteth out into a raging flame of fire, if it be blowed with the wind of vain glory. Whereas on the other side, he that is humble is not provoked to anger though he be neglected, because his lowly conceit maketh him think that he is not worthy to be much esteemed; nor yet though he have received an injury, because he is ready to think that he hath deserved it, either by like faults committed against men, or more hanious sins against God. 5. Covetousness stirreth anger: for this vice maketh men desire much riches, and if their hopes fail them, and be not correspondent to their desires, their unquiet and turbulent thoughts are fit harbingers to prepare a lodging in their hearts to entertain anger. It maketh them undertake great matters, which when they are not able to compass, their hearts are filled with vexations, and they become more wayward then Children; or else if their covetous desires carried with the wings of ambition mount not so high a pitch, they basely stoop even to the most sordidous prey; and finding themselves unable to compass great matters abroad, they entermeddle with every domestical trifle at home; and if they see anything miscarry through the default of Wife, Child or Servant, though it be of no value, their anger can contain itself in no bounds of reason. So that these men are angry abroad, but mad at home, choleric with every man which hinders or doth not further their commodity, but outrageous to their Wives, Children or Servants, if they sustain the least loss. 6. Impotency and overtenderness of mind, whereby it is effeminated and made unapt to endure injuries, as the ulcerated parts of the body to bear blows. Violence is a sign of feebleness, not of courage; as old men and children run when they think to go fast. Generous spirits, are as it were, impenetrable to offenses, whereas they that cannot resist, show their weakness; whereby we see that women, children, sick folks, and old men are most subject to these motions and impressions. The highest and goodliest part of the world, and nearest to the Firmament and Stars, is never covered with Clouds, and in whose bosom there is never any Hail, Rain, Winds, nor other tempests congealed: there is never any Thunder nor Lightning, although the Thunder-bolt fall from thence upon the Earth. In like manner, a spirit truly elevated, a generous soul, is always quiet, moderate, grave, never suffering itself to be transported with the furious motions of choler. Now the thing that effeminates the mind, are inordinate lusts, which like corrupt humors in the body, do impair vigor and strength. 7 Nice luxuriousness or luxurious niceness breedeth choler. For, if you come into the house of one who is nice and curious, you shall easily perceive how soon they are incited to great anger upon little cause. If the decking and adorning of their house be not fully answerable to their minds, if their costly Cates be not so daintily cooked, that they may delight their curious learned taste and cloyed appetite, if a spot or wrinkle be upon their Garments, they are so enraged with anger, that the house will scarce hold them, or at least not contain their clamorous voices. These curious folks are not only offended with injuries, but also with shadows and appearances: for, when voluptuous pleasures have corrupted both mind and body, nothing seemeth tolerable; not that the things which they suffer are grievous, but because they that suffer them are nicely effeminate. And like as they who are tormented with the Gout, are angry if a man come but towards them, and cry out if they be but touched: so but a show of injury moveth these voluptuous wantons to choler and anger, and the least injury offered in truth inciteth them to rage and fury. Whereas others who have not their minds effeminated with this luxurious curiosity, they can easily pass over such trifling imperfections, and repel anger in far more violent assaults. And lest any should think, that these toys deserve not just rebuke, let him know, that the lesser the occasion is which provoketh to anger, the greater is their sin who are so easily provoked. For, howsoever the occasions are but small, yet their sin is not small; nay, their sin is therefore great, seeing the occasion which moveth them thereunto is but little. 8. Curiosity is a cause of unjust anger: for, when men are tickled with a vain desire and itching appetite to see and hear all things; how their friends behave themselves in their private meetings: what their adversaries do and say behind their backs; how their Servants bestow themselves in every corner; it cometh to pass, that desiring to know all things, they know many things which displease them, and provoke them to anger, for which they may thank their vain curiosity. Give not thine heart (saith Solomon) to all the words that men speak, lest thou do hear thy servant cursing thee. For, as the looking upon a small print doth more offend the sight, then a greater, because we hold it nearer our eyes, and more intentively behold it, the letters standing thick and near together: so ofttimes it cometh to pass, that these small domestical faults being curiously pried into, do more offend and anger us, because they are near unto us, and fall out thick, and as it were one in the neck of another; then greater injuries offered abroad, which fall out more seldom, and are not so much subject to our view. 9. Lightness in believing what comes to the ear, and listening to tale-bearers. With • ut wood the fire is quenched, and without a tale-bearer strife ceaseth. So that as wood is the fires fit nourishment, so is a tale-bearer fit to nourish anger. An example hereof we have in Saul, who giving a credulous ear to those lying suggestions of that pick-thank Doeg, was incensed to such raging anger, that the blood of the innocent Priests was not sufficient to quench the heat thereof, unless he spilled also the blood of the Inhabitants of Nob, yea of the Oxen, Asses, and Sheep, with more then brutish fury. And therefore David speaking of Doeg's tongue, compareth it to coals of Juniper, (that is, to hot burning coals) because it so furiously inflamed Saul's anger. Yea, David himself giving ear to the false report of Ziba, was moved to unjust anger against innocent Mephibosheth; and therefore having experience of those manifold evils which followed credulity and listening after tale-bearers, he professeth that he will destroy him that privily slandereth his neighbor. And hence it is that James compareth the tongue to a fire, because nothing more inflameth the heart to furious anger. 10. Inordinate love, and excessive sorrow stir up unquietness, which maketh way for anger. For, the powers of the soul being weakened by these passions, and filled with fears, cares, troubles, vexations, is dis-enabled to bear any burden or cross that it shall meet withal. 11. Want of meditation concerning the common imperfections, whereunto we are all by nature subject: for if we did but consider that in many things we offend all, and that we ourselves have the same faults, or greater then those which we espy in others, we would not hastily be moved to choler upon every trifling occasion. Take no heed unto all words that are spoken: For oftentimes also thine own heart knoweth, that thou thyself likewise hast cursed others. This Argument the Apostle useth, to persuade the godly to peaceableness and moderation towards the weak: For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hateing one another. But it is the custom of men addicted to anger to imitate the Lamiae, who (as the Poets fain) use their eyes abroad, and put them into a Box when they come home: so these are but too quick-sighted abroad in spying the faults of others, but stark blind at home in discerning their own faults; and though they have a great beam in their own eyes, yet they can easily discern a small mote in the eye of another. And the reason is, because they put their own faults into that part of the wallet which they cast behind their backs, and therefore never look upon them, but the faults of others into that part which hangeth before them, whereinto they are always curiously prying. 12. Excessive tenderness of education, indulgence of Parents, and foolish cockering of Mothers, doth beget anger. In little breasts great passions find too much place of harbor. And anger bred betimes, doth timely take root, grow by degrees, and wax strong by continuance, that it can hardly be pulled up by any increase of age, specially if pride and insolency be added thereunto. They that might be made meek by more severe education, first, they are made more angry then Whelps, then more proud then the Peacock, more wanton then the Ass, more ravenous then the Wolf. Lastly, Idleness, unthriftiness, voluptuousness are the nurses of Anger. The idle unthrift soweth contentions, and imagineth mischief continually. Wine is a mocker, and strong drink is raging. For these things nourish lusts, and cause forgetfulness of their own transgressions, which exceedingly dispose to rage and fury.

A second motive may be taken from the mischief of this Passion in comparison of others. All other passions do but draw men to evil, but this doth precipitate them; those do shake them, but this doth overthrow them; Those when they have the upper hand, suffer themselves to be curbed, but this being mistress will obey no Law; like unto the thunder-bolt, which being once fallen from the cloud wherein it was enclosed, can no more be stayed. Other passions stray from reason, but Choler treads it under feet, and leads it as it were in triumph. Such is the violence of it, that there is scarce any other affection so strong which it doth not easily subdue. Love is said to be stronger than death: and yet Anger if it be once admitted easily overcometh it: for there was never any love so hearty and intyre but anger hath subdued it. The Father in his anger forgetteth his love to his child, and the child to his Father, the husband to his wife, the wife to the husband, and causeth them instead of duties of love to bring forth the fruits of hatred: yea, it maketh a man to forget the love of himself, as appeareth by those men who to satisfy their anger, violently thrust themselves into eminent dangers of death. As we cannot discern the heat of the Sun, when we are near unto a scorching fire, so the heavenly heat of Divine love itself is not felt, if the furious flame of anger be kindled in our hearts. Covetuousness also is a most strong and violent vice, which nothing almost can vanquish but death, and they who are possessed therewith, do love their riches better then their own lives, as we may see in their example, who being deprived of them murder themselves; yea, they are more dear unto them then the salvation of their souls, as may appear by those who fall into outrageous sins, whereby they plunge their souls headlong into Hell, that they may get momentary riches; and by them also who despise the means of salvation in comparison of a small worldly trifle: and yet anger being once admitted doth overcome covetousness, as it is evident in the example of them, who to satisfy their furious anger by the death of their enemy, are content to forfeit their goods though they be never so covetous, besides the double hazard of their lives which they incur, both in their private quarrel, and in satisfying by deserved punishment public justice. The like also may be said of them who by anger being incited to revenge, are content to spend all their substance by prosecuting wrangling suits in Law, of little or no importance, to the end they may impoverish him also with whom they are offended: and so are content to pull down the house upon their own heads, that they may overwhelm another under the weight of the same ruin. Choler is worse then voluptuousness, for lusts make men to plunge themselves in particular pleasures; whereas Choler makes them of so bad a disposition, as he is delighted in another man's miseries. It is in some respect much more wicked then envy: for that if envy desires to see any one miserable, it is Choler which procures the misery. Fear is a cruel savage Tyrant, which oftentimes compelleth men to thrust themselves into imminent dangers, that they may avoid dangers, and to kill themselves for fear of greater torments: and yet anger vanquisheth fear, many times causing them who would tremble to see another's wound contemn their own death, and so turneth the most cowardly face into most desperate rage and furious resolution. Anger is kindled by a just opposition, and by the knowledge of the little reason that a man hath to be angry; It is sharpened by silence and cold reply as gathering thereby that it proceeds from contempt; It will be both Judge and party; It carrieth us beyond ourselves, so that we do things dangerous and scandalous; It is rash and inconsiderate, and so casteth us into great mischiefs, like old ruins that burst themselves upon that which they fall. So that other affections lead a man, but this draws him; others entice him, but this compels him; others dazzle the sight of reason, but this makes it stark blind; others make us prone unto evil, but this casts us headlong even into the gulf of wickedness. The third is drawn from the manifold evil effects of Anger, which it produceth of itself, or are caused from others. 1. It overshadoweth and blindeth the light of reason, and for the time maketh men as though they were distraught of their wits. And in this respect it may fitly be compared unto a cruel Tyrant, who having invaded the government of the Commonwealth, doth overthrow Counsel, Law and order, and overruleth all by force and fury: so Anger having obtained sovereignty over the mind, taketh away all judgment, counsel and reason, and overswayeth all by foolish affection and raging passion. Anger is a short madness, saving that herein it is far worse, in that he who is possessed with madness, is necessarily, will he, nill he, subject to that fury: but this passion is entered into, willingly and wittingly. Madness is the evil of punishment, but Anger the evil of sin also: madness as it were thrusts reason from its imperial throne; but anger abuseth reason, by forcing it with all violence to be a slave to passion. It is true the Philosopher saith, that Choler doth in some sort give ear to reason: but that must be understood touching the report which she makes of the injury received, wherein she takes a singular content; but she gives no ear unto her, but rejects her advertisements in the measure and moderation which she ought to hold in the revenge. So as in truth there must be some kind of reason to provoke choler; for that men which are stupid and dull are not capable of these motions; but when this passion is fully enflamed, then she doth wholly darken reason. Anger then perverteth judgment, overthroweth counsel, and pulleth out the eyes of reason, making the slave of passion, fit to execute those works of darkness, in which rage employeth it, Examples hereof we have in Simeon and Levi, in Saul, in David, in Theodosius, otherwise a good Emperor, who upon occasion of a seditious tumult, wherein a few of his Officers were slain, called all the Citizens of Thessalonica into the Theatre, as though he had had to show them some solemnity: and there commanded his Soldiers to fall upon them, and slew of them both innocent and guilty. If therefore we avoid those things most carefully which hurt the eyes; or if they be hurt, use such medicines as are fit to cure them, because the eye is the light and guide of the whole body: with how much more attentive care ought we avoid anger that blindeth reason, seeing it is the light and guid of the soul? If men abhor drunkenness (and that worthily, because it maketh them differ from brute beasts only in shape of the body; why should they not for the same cause hate this vice of Anger, which like a burning Ague doth so distemper and disturb the mind, that while the fit lasteth, it uttereth nothing but raving. 2. As it springeth from, so it causeth infidelity and fretting against God. Moses is so provoked at the waters of Meribah with the rebellion of Israel, that he begins to doubt of the gracious promise of God towards them: Hear O ye rebels, must we fetch you water out of the rock? The word of grace settleth in a quiet heart, but an unquiet spirit casteth forth nothing but boiling thoughts of distrust and discontent against God. 3. It extinguisheth the love of God: for how should the love of God kindle in such an unquiet breast? how can we delight in him so long as we be transported with private desire of revenge? or how should we love God whom we have not seen, if we do not love our neighbor whom we have seen? And how do we love our neighbor, if upon no cause or every trifling cause, we be incensed to injust anger against him. 4. It is an hindrance of holy prayer; an angry man cannot call upon God, for his heart is carnal, earthly, poisoned with self-love; nor will God hear if they call upon him. For if we would compass the Altar, and there offer up the Sacrifice of prayer and thanksgiving, we must first wash our hands in innocence. And this the Apostle Paul requireth, That we lift up pure hands without anger. And our Savior Christ commandeth, that before we offer any gift unto the Lord, we first seek to be reconciled: So long therefore as we continue in anger, we are unfit to pray, as it most manifestly appeareth in the fifth petition, where we desire to be forgiven as we forgive: and because the Lord would have us deeply consider thereof, he thinketh it not sufficient to set it down in the Lord's Prayer, but he again doth single this out of all other the petitions, and inculcates it the second time: If you forgive men their trespasses, your heavenly Father will also forgive you; but if you will not forgive men their trespasses, no more will your Father forgive your trespasses. The Apostle Peter exhorteth man and wife to live together in love, that their prayers be not interrupted. 5. Anger causeth that the word of God becometh unprofitable. It is to the truth of the word of life, as wind in the stomach to wholesome meat, that will not suffer it to enter. James requireth of a good hearer, that he be slow to wrath. Anger hardens the heart, that the seed of life cannot take root, or leave impression: yea, it makes resistance to the work of grace. 6. It swelleth the mind so high, and so full, as there is no room for good motions and meditations to dwell by it. When Anger possesseth the room, the thoughts run all of wrong received, meditation of revenge, secret fighing, repining, fretting and discontent. Thus it stoppeth communion with God, and disturbs that sweet and heavenly disposition of soul, which ought to be in every Christian, and is in everyone that walketh in peace and fellowship with God. For in true peace of conscience there is required, as reconciliation with God and the sense of his love, so freedom from the hurry of boisterous passions, and calmness of spirit, which is a necessary qualification in the subject capable to receive the beams of his favor. 8. The angry man is impatient of admonition: which is ordained of God as one means of his recovery from sin. If Abner be reproved of Ishbosheth King of Israel, for going in boldly into his Fathers Concubines, you shall hear him take on, Am I a dogs head, that thou shouldst say thus unto me? and yet every man saw the unrighteousness of the action before himself. 9. It grieves the Spirit of God, and lets in the devil into the hearts of men, to whose image they are conformed by unjust anger. For he is the spirit of dissention, wrath and revenge, as God is a spirit of love and peace. 10. Anger disables a man for society: for it is God's commandment or advice, that we should make no friendship with an angry man, nor go with a furious man: and as for other reasons, least we learn his ways, and receive destruction to our own souls. 11. It doth macerate and vex the soul with fury: for what greater torment can we imagine, than to have the mind distracted upon the rack of rage? As therefore we would account him a mad man, who with his own hands should set his house on fire and consume it: so alike mad is he to be thought, who will set his soul on fire with the raging flames of anger, wherein it is not only tormented in this life, but also (without repentance) in the life to come, it shall be tormented everlastingly. Rage and fury tortures more than wrong or injury. 12. Anger exposeth to infinite dangers, by provoking men to enter into private frayes and needless quarrels with such desperate resolutions, that they wholly neglect themselves that they may hurt their enemy. Like to the Wasp or Be, which venture their own lives, that they may but sting those that anger them: so they, that they may satisfy their fury by revenging a small injury, are ready to receive a greater. And not thus only, but Choler ruins the body wholly: for some being extraordinarily moved, have broken their veins, and vomited out their soul with the blood. Others have fallen into fearful diseases, as melancholy, frenzy, madness, apoplexity, palzy, and the falling-sickness. These are the effects of anger in respect of ourselves, now in respect of our neighbor, it knoweth no justice, love, nor moderation. First, It overthroweth sound friendship: for there was never friendship so inviolable but anger (if it were admitted) hath violated it. Secondly, It provokes to offer all indignities and wrongs to a man's neighbor; as also to revenge the smallest injuries without all proportion. For men incensed with anger, will willingly and wittingly revenge those injuries, which have unwittingly and unwillingly been offered; for angry words they will give blows, for blows wounds, and for wounds death. And therefore the wise man saith; That anger is cruel, and wrath raging. Yea, it provoketh men not only to revenge small injuries, but also no injuries; for anger rageth against the innocent, and that oftentimes because they are innocent, and but too virtuous, as the furious man imagineth. But as anger causeth men to be hurtful to all others, so especially to those whom they should most love, and cherish, and defend, that is, they who are of a man's own family: who because they are necessarily conversant with them, are continually subject, and even exposed to their rage and fury. The effects of anger are thus couched by one out of an Heathen; In jesting it changeth friendship into hatred, in disputations, the study of the truth into lust of contention, in judgment it addeth insolency to power, in liberal institution it pours sadness and hatred of discipline into the mind; in prosperity it increaseth envy; in adversity it excludes itself from mercy. Thirdly, In general anger is the door or gate of vice, and therefore the Psalmist saith, Cease from Anger, leave off wrath, fret not thyself also to do evil, as if he would imply, that to abound in anger, is to abound in sin. And it cannot be, but a man must be guilty of much sin, that lives in fretting and passion and inward unrest: for Solomon saith plainly, That a furious man aboundeth in transgressions; and the Apostle James, that the wrath of man worketh not the righteousness of God. These are the mischiefs that come from anger in private persons: but if this plague find place in them that be of power or authority, then the evils which spring from anger are multiplied an hundred-fold. For what revenge a private man meditateth in his heart, that a Prince can execute in a moment, in so many, so great, and obvious occasions of wrong and injury. For he hath under his feet whom he may tread upon, under his blow whom he may strike, in his jaws whom he may devour, in his paws whom he may rend and tear. No man can govern the multitude stirred with anger. It wholly rageth with seditions; turneth the edge of the sword one against another; armeth the soldiers against the Captain. Destruction soon overtaketh Cities and Towns if they begin to be angry: Families breath nothing but mutual blood. All human covenants are broken, and all thought of equity clean cast away. This is the cause of all tumults and uproares, seditions and conspiracies, massacres and bloody Wars, yea, the confusion of most famous and flourishing Kingdoms: and that not only upon weighty causes, but also upon trifling occasions. For as to make a furious and unquenchable flame, it is not material how small the fire is that kindleth it, so the matter be apt to receive it, wherein it is kindled; for one coal is enough to burn a whole City, if it fall among flax, and one spark if it light in Tinder or Gunpowder: so it mattereth not how small the cause is which inflameth anger, for if the mind which receiveth it be subject to be inflamed, it is sufficient to set on fire and consume whole Kingdoms and Common-wealths, especially if power be correspondent to the violence of the affection. The effects of anger which are caused by others, as a deserved punishment of it are these. 1. It subjecteth a man to the wrath of God, and bringeth his curse upon him: for as we forgive others, so doth God forgive us. If therefore we retain our anger towards our Brethren, God will retain his anger towards us. We know by common experience, that he who is appointed an Arbitratour or Daisman to reconcile neighbors, is oftentimes by the froward behavior and obstinate stiffness of the one party so offended and displeased, that whereas he was indifferent he is made an adversary: so the Lord playeth the part of an Umpire or Arbitrator, to work reconciliation between Brethren, but if either of them be so stiff and contentious that he will not be reconciled, what doth he else but by refusing the Lord's arbitrement and determination make God his enemy. Job saith, Anger slayeth the foolish man: It bringeth many times great and sudden judgments: for as Solomon observes, A man of great wrath shall suffer punishment, and if thou deliver him, yet thou must do it again. Hence it is that our Savior Christ denounceth judgment both temporal and eternal against unadvised anger. He that is angry with his Brother without cause, is in danger of judgment. 2. A furious angry person is the prey of Satan: for this raging passion, having put out the eye of reason, makes him a fit instrument for his own business; that is, in plotting and devising that revenge wich is pleasing and acceptable unto him. Whereby it evidently appeareth; that unadvised anger is a notable means which Satan useth to work our destruction. For, when once by rage he hath blinded the eye of reason, he can easily lead us into a gulf of all wickedness. In respect whereof, Satan is compared to a carrion Crow, which intending to make the carcass of some silly Lamb his greedy prey, doth first pick out the eyes, that it may not be able by flight to prevent a further mischief: so he endeavoring to make a prey of our bodies and souls, doth first seek to blind reason, which is the eye of the soul, with the fury of passion, that so not having judgment to discern his sleights, nor wisdom to avoid them, he may the more easily lead us into the Pit of perdition. Or he may be likened to a cunning Fisher-man, who troubleth the water that the Fish may not descry his net: so Satan blindeth our reason with this turbulent affection, that we should not discern the sins which like nets he hath laid to entangle us, before we be fallen into them. For, anger casting a mist of perturbation before the sight of reason, maketh men unable to judge of good and evil, right or wrong; and whereas reason in its own nature judgeth that which is right, anger maketh that seem right which it judgeth. 3. It is recompensed with contempt: for howsoever they are therefore angry, because they would not be despised, yet nothing in truth doth sooner work base esteem and disregard in the minds, not only of strangers, but also of a man's own Children and Servants, then unjust anger. For it notably blazeth abroad and discovereth their shame and folly; which occasioneth contempt, as wisdom causeth honor and respect. Again, when their anger and the fruits thereof, clamorous brawling and fighting, are usual and common, as well for trifles as weighty matters, men desperately contemn both, when they have hope to prevent neither: They therefore who desire that these bitter drugs of correction should have any effectual operation in the minds of inferiors, for the purging away of their faults and vices, must use them like Physic, which if it be ordinary will work no extraordinary effect. If thunder and lightning were as common as the Sun-shine, though they be terrible in themselves, yet who would regard them being so usual? And how much less then the impotent brawlings of an angry man? In like manner men of impotent spirits, that will not let pass any rumour or report that is spread of them, without reasoning and stir, they expose themselves to more reproach: for disgraces, if thou be angry, seem to be acknowledged, but despised, do wear away. Be it that a Captain hath triumphed over his enemies, and led them captive; be it that he be of great valor and manhood; yet if he cannot rule his own spirit, what respect doth he deserve? 4. An angry man lieth open to the malice, fraud, and violence of his adversary: for having no power over his passion, when he is provoked, he will rush himself headlong into danger, and in fury not spare to say or do what doth greatly tend to the prejudice of his cause, and the advantage of the adversary.

The fourth Motive may be taken from that high account the Lord makes of an heart well mortified and purged from the dross and superfluity of lusts and concupiscence which it is stuffed withal. In the Law the Nazarites were enjoined not so much actual worship, as a straight restraint of the flesh from all unlawful excess, which was shadowed out by their diet and decking the body, and abstinence in both. Doubtless, if it were possible for a man to equal the Angels in obedience, and cheerfulness, readiness and integrity of service, yet if it were possible again, that the old man with his desires and lusts and passions might still remain alive with them, as wrath, malice, pride, uncharitableness, an unruly tongue, &c. the religion of this man were altogether vain. The Lord saith, My Son give me thy heart. He meaneth not a rotten heart and corrupt, but an heart well searched, and well drained from sinful affections and lusts: such an heart he calleth for and chooseth. For he knows, that where a mortified heart is, there also is an heart quickened to the life of God, and the more fit for duty, both within and without. The chief service of God is inward, which cannot be performed, till the evil habits and qualities of the soul be changed, and new • ut i • . For no man grafteth upon a rotten stock; nor put • new Wine into old Vessels. A Christian may fetch surer evidence from hence of his reformation, then from any particular duty to the affirmative commandments of the moral Law: and more soundly distinguish himself from an hypocrite. I separate not the parts of repentance, but divide the false from the sound by this rule: for look how much a man profiteth in this piece of Religion, so much he groweth truly religious. Wherefore they that have chosen the easier course of service, I mean, to do good duties, must be admonished to tend better that other part of Christianity, which hath been less regarded by them; and that they travel in denying themselves, overcoming their passions, abstaining from, and crucifying their corrupt nature, where it is strongest in them, and so shall their Religion prosper, and better beseem them. For though it be the harder part of the two, yet time bestowed therein, will countervail the labor most plentifully. And for a good man to be a debtor to any lust, is most unseemly; but to be a server, fulfiller, and obeyer thereof, and to have the weapons of sin still unmortified, and fighting in him against righteousness, is monstrous.

Q. I am of a very hasty and choleric nature, and cannot leave it.

A. This vain excuse is no better then Adams Fig-leaves to hide the nakedness of sin, which may be as a fit visor to disguise even the most ugly vices, as this of anger. The murderer by as great show of reason might excuse his murder, because he is by nature cruel: and so the Traytour, Theef, Adulterer, &c. It will not be admitted for a just excuse before a temporal Judge, to say I am prone by nature to such a crime, and cannot leave it; nor will the Judge of Heaven and Earth hold us excused, if we make any such plea before him. If we be prone to anger, we had not this nature by creation, for we were created according to God's Image, who is slow to anger: but this corruption hath taken hold of us by reason of Original sin: and therefore we are not to excuse one sin by another, but rather earnestly to labor that this pollution may be washed away with the water of God's Spirit, who by his grace doth reform nature. If we be of such a wicked disposition, that we cannot but be angry, our sin is the more heinous, our state the more dangerous. For rooted sickness is much worse then new bred, an old sore then a green wound. The sins that are set most deep in nature, are most hateful and perilous. But what if we be hot by nature; grace, wherewith every Christian ought and must be replenished in measure, is above nature, stronger then nature? Those who are regenerate by the Holy Ghost, though naturally they be as ravenous and cruel as the Wolf, and Leopard, they shall be made as mild and innocent as the Lamb and Kid: And though they be as fierce and furious as the Lyon or Bear, they shall become as tame and gentle as the Cow or Calf.

Q. I am somewhat hot for the time, but it is quickly gone.

A. Be not of an hasty spirit, for anger resteth in the bosom of fools. He that is soon angry, wanteth no folly. Many are the mischiefs of sudden anger, which riseth hastily, and burneth vehemently for the time: as it beginneth without reason, so it ends with shame or late repentance. He shall never want sorrow, that gives entertainment to such a guest. What is more unbeseeming, then for a Christian to be of a brittle spirit, apt to kindle, as Tinder or Gun-powder to take fire? For the Children of God should resemble their heavenly Father, who is slow to anger, and ready to forgive.

Q. I say nothing, what would you have me to do?

A. 1. Concealed anger, when as men nourish it in the heart, and hide it only that they may have the better opportunity of revenge, which they are purposed to seek with full resolution; or dissemble it for their credit sake, because to show it would be some stain to their reputation: this hidden anger is far worse then professed, both in respect of the party who is angry, and the other with whom he is angry. In respect of the party himself, because containing in him this turbulent affection, it doth vex and torment him, like a raging fire which hath no passage, or a violent stream whose current is stopped. In respect of him also with whom he is angry, because it maketh him less wary in preventing his malice, and therefore the more easily surprised. In regard whereof a secret enemy is more dangerous then one who professeth his enmity: for as a small company of men lying in an ambushment, will more easily overcome a greater force, then if they should march against them with Banners displayed: so a weak enemy hiding his anger, and watching his best opportunity of revenge, is more like to circumvent and surprise one more mighty then himself, then if he should profess his malice. Deceit is in the heart of him that imagineth evil. He that plotteth mischief is hated; that is, he that dissembling his displeasure, intendeth revenge, and setteth his thoughts on work how to effect it, is abhorred of God, and detested by those that find out his malicious practices. Examples of this covert anger we have in Scripture; as in Cain, who talked familiarly with his Brother, when he sought to murder him; of Absalom, who concealed deadly malice two years together against his Brother Ammon, that not being suspected, he might with more ease take his life away. The like we have in Joab, and the Traytour Judas, who betrayed his Master with a Kiss. 2. Anger is professed by stubborn silence, when we will not speak, or at least very covertly, as well as by spiteful words and evil deeds.

Q. He hath often trespassed against me, I can forbear no longer.

A. Love covereth a multitude of sins. A Christian man must forgive not one or two, but many offenses. If thy brother sin against thee, not seven times, but seventy times seventy times, thou shalt forgive him. Nor doth love cover the light and small, but all transgressions, and that either by voluntary forgetfulness, or by lessening them so far as truth will give leave. David is forgetful of all injuries done unto him by Saul, doth take punishment upon him that said he killed him, and showeth great courtesy and favor to his posterity. Joseph never spake to his brethren of their selling him into Egypt, but when he was compelled unto it; and then, as far as truth would bear, he referred it to the providence of God.

Q. But every man hath not this gift of patience: God must give it, or we of ourselves cannot bear and put up injuries contentedly.

A. Men can bind heavy burdens upon the Lord's shoulders, which themselves will not take up with the least of their fingers. And that appears by the slight account they make hereof, and their dealing so carelessly in so weighty a matter. For although he can change and renew their hearts into the obedience of his blessed will; yet if this were the thing they desired, they would first apply themselves to that grace of his, which is able to work this effect in them, and then put over and commend the blessing of their labor to God: which while they neglect to do, they have that within them which shall witness against them, to be the willful causes of their own desolation. The Lord is not bound to them in the least respect, to minister means of the word, in afflictions, benefits, examples, help by others, much less grace to be humbled and repent. Therefore in that they use none of these Ordinances of his, to the wholesome ends to which they are appointed, the sin is theirs: he is guiltless, in that he hath offered them more fair, than themselves were willing to accept of. Never did the Lord leave any to himself, hardened and impenitent, who desired to profit under his doctrine and discipline. Therefore let men beware they overreach not themselves in their subtlety: for as bold as they are in speech here, yet when they come to answer the Lord face to face, they shall be dumb; and out of their own mouths shall the Lord condemn them.

CHAP. XIII. Of the means whereby corrupt Anger is to be bridled, subdued and conquered.

Question, BY what means is corrupt Anger to be subdued and bridled?

A. 1. Faith seasoneth, moveth and moderateth all passions, and this of Anger in particular. The Acts of faith are, 1. It stamps the image of God's goodness, mercy, longsuffering and patience upon the soul. A man cannot walk in the Sun, but he shall be tanned: nor can we have fellowship with God by faith, and not be like unto him. The effects of God's bounty, gentleness and love to the believer, is the producing of like affections. And as faith worketh patience, so it effectually persuades unto it from this ground. For thus it goeth to work: God is merciful, gracious, slow to anger, and abundant in kindness: and as he is not easily provoked to anger, so being provoked his anger lasteth not long, for he will not always chide, nor keep his anger forever. But children should resemble their parents in virtue, as they succeed them in honor. The Lord with much lenity suffereth vessels ordained unto destruction. How long did he suffer the old world? how loath was he to strike, if in an hundred and twenty years he could have reclaimed them? The measure of his grace and mercy towards us daily, is boundless, and exceeding all measure. He forgiveth us every moment much more, than we can possibly be wronged of men: He forgiveth to that man which injureth us much more than we can. And if we be the children of God, must we not labor to express his virtues? shall we stand in need of forgiveness, and not forgive? Shall God forgive infinite sins, and shall not we pass by one offense? Shall we stand in need of a sea of mercy, for the washing of so many foul offenses, and shall we not let one drop fall upon our brother, to forbear and forgive in trifling wrongs? How meekly did our Lord and Savior carry himself amongst men? His voice was not heard in the streets; a bruised reed he would not break. How long bare he with Judas, being no better than a devil within his family? that even when he was meditating his sin, he was loath to discover him plainly to be the man! What indignity did he suffer of his own people, and that for our sins, never opening his mouth? And must not the lively members of his body, be conformable to their Head? must not the sheep of Christ hear his voice, follow his steps? 2. It acknowledgeth the providence of God, without which not the least grief or injury could befall us: for even the least is a portion of that cup which God's hand reacheth unto us to drink of. Job looked not at the Sabaeans and thieves, but the Lord hath taken [saith he,] blessed be his Name. Joseph accuseth not his brethren, but comforteth them after their fathers death, and said, The Lord sent me into Egypt before you And this observation is as water to quench this inflammation, as may be seen in David, when Shimei railed on him; Suffer him to curse, for God hath bid him rail. I should have been dumb, and said nothing, because thou didst it. This persuasion, that all the wrongs we suffer do come from God, is many ways forcible to move unto patience. First, It constraineth us to confess, that all our chastisements are just, even far less than by our sins we have deserved: for they are but light, or if not light, yet momentary, but our sins have deserved infinite and eternal punishments. If therefore the Lord use these earthly rods to correct our sins, we are rather to admire his mercy than to be angry at so gentle chastisement. Secondly, It teacheth, that the manner of the Lord's dealing is exceeding tender and compassionate. All the ways of the Lord are mercy and truth, to them that fear him and keep his testimonies. When we deserve to be cut down root and branches, and cast into unquenchable fire, he doth only lop and prune to make us more fruitful. Therefore if the matter be well weighed, we have more cause to be thankful, than to be offended. Is the Patient discontented with the Pils that are prescribed by his learned Physician, because they purge the body of that sick matter which would impair his health? 3. It assures that God in his infinite wisdom will dispose of everything for our good. Why then should we vex ourselves with anger, seeing God will turn the injuries of men into blessings? let us rather when any wrong is offered us, which we cannot by just and lawful means avoid, say with our Savior Christ, Should I not drink of the cup which my Father hath provided for me? should I be angry with the cup, because the physic is bitter? or with the hand whereby it is conveyed unto me? My heavenly Father correcteth me for my good and amendment, I will not therefore be angry with the rod wherewith I am beaten, but rather look to the principal hand that layeth the chastisement upon me, and the happy fruit that it brings with it. Fourthly, It acknowledgeth the present course that God holdeth to be best, most behooveful for us: for God is wisest, his prescriptions most safe and healthful. Now therefore there is good cause why we should cease to be angry for crosses, wrongs and injuries, unless we will be fighters against God, resist our own profit, and choose rather to please the palate though to our great torment afterwards, than to preserve health and peace. These potent arguments of faith well settled in the heart, cannot but quiet and pacify the soul in the midst of manifold provocations. Fifthly, It looketh up to Christ, and imprinteth the virtues of his death upon the soul. Look as the Seal applied to the wax, leaveth its stamp and Image upon the wax: so the death of Christ being close set unto the heart by a lively faith, engraveth the virtues of it upon the soul. He that believeth in Christ crucified, is made like unto Christ in love, meekness, and all other graces that he manifesteth in his death. Thus the heart is framed to meekness, and by invincible arguments taken from the same grounds, faith persuades to patience. For thus it pleadeth; Christ endured scoffs and reproaches, railing and reviling, buffeting and scourging, yea death itself, and the anger of God, more grievous then death, not for any demerit of his, but for our sakes: And shall we grudge to suffer small injuries that are offered unto us by men, at our Savior Christ's request, seeing we have deserved far greater? The man that duly considereth the sufferings of Christ, and certainly believeth that he deserveth what Christ suffered, cannot possibly give denial to this reason. 4. It submitteth to the absolute sovereignty of the Lord, and will not encroach upon his Prerogative Royal. Now all revenge is God's right, and he hath not given it unto man. Vengeance is mine, I will repay, saith the Lord. It is not permitted a private man in the Common-wealth, that he take the place of a Judge; nor of a servant in the family, that he usurp the authority of the Master: And shall a Christian, by revenging his own quarrel in word and deed, intrude himself into the Office, and usurp upon the Prerogative of the Almighty God? 5. Faith worketh humility and lowliness, banisheth self-love and loftiness of mind: for it minds a man of his sin and wickedness of his spiritual foolishness, impotency, nakedness, and due desert of sin. What good soever is enjoyed, it receiveth and holdeth as an Alms of grace; what misery is felt and suffered, it acknowledgeth to be the true desert of sin, or the just chastisement of love. It admireth the excellent Majesty of God, and freely submitteth to his wisdom and will. Faith emptieth a man of all high conceits of self-sufficiency, goodness, and worth, makes him most base and vile in his own eyes; as that which receiveth all things of favor and courtesy, challengeth nothing by way of recompense or desert. Wherefore it is no hard matter for a sound Believer to put up reproach, disgrace, and wrong patiently. For if that arrogant conceit which we have of ourselves, and the overweening opinion of our own excellencies be laid aside; if we esteem ourselves to be but dust and ashes, worms and no men; if in sincerity we can say unto corruption, thou art my Father, and unto the worm, thou art my Mother and my Sister: If we did truly judge that by our sins committed against God and our neighbor, we have deserved not only contumelies and wrongs, but also eternal death of body and soul; we could not be easily provoked to anger upon every trifling occasion, nor think it any great disparagement to endure lesser injuries, seeing we have deserved far greater. 6 It raiseth the heart to an earnest desire of spiritual and heavenly things, and treadeth under feet all vain and transitory things which concern this life. The treasures that faith discovereth are more excellent and durable then any this world affordeth; the preferment it gapes after is not of any earthly nature, the riches it coveteth are above. As for the things of this life, it doth not desire much, it delighteth not in much: and consequently the Believer is not much disturbed with unquietness, nor incensed with anger, when he is crossed in them. He will not trouble himself needlessly to intermeddle with every domestical trifle; and if anything miscarry, he will not so much look to the means, as to the supreme cause, the providence of God, considering that if he build not the house, they labor in vain that build it, if he bless not their labors, they cannot prosper. It is reported that some hills are never molested with Wind, Hail, Snow, Rain, or Tempest, because they are above the Clouds: sure I am the heavenly-minded Christian is lifted far above these sublunary things, and cannot be afflicted with them. 7. Faith begetteth soundness of spirit, and Christian hardiness. For, inordinate lusts, which are as Ulcers in the flesh, it subdueth, and diffuseth the saving virtue of the Word into every power of the soul. But a sound mind is not easily distempered with wrongs that are offered, no more then sound flesh will ache to be handled. 8. It seeketh the approbation of God, but is not vainly inquisitive what others think, speak, or do. For, who so believeth, shall find most sweetness in familiarity and communion with God, which draweth the heart from the love of needless curiosity. And the abandoning of this troublesome companion vain curiosity, is of special use to the subduing of unjust anger. For many things will neither grieve nor hurt us, if we never see nor hear them. Whereas he that busily inquireth what is said against him in every company, he that listneth at every door, and under every wall, he that rubbeth up ill words spoken against him in secret, doth both disquiet himself with anger, and make his own faults more public. Antigonus when he heard two of his subjects speaking evil of him in the night near his Tent, called unto them, willing them to go further off least the King should hear them. Whose example if we would follow, our anger would not so much vex ourselves, nor trouble others. 9. It acquainteth us with the common frailties of all mankind, the temptations whereunto they lie open, and the particular sins, wants, and infirmities of our own souls. Faith discovereth the filthienss of Original sin, which hath so generally infected all the Sons of Adam, that there remaineth nothing in us but pollution and filthiness. It putteth us in mind, how often we have provoked God to anger by our sins, how many and great injuries we have offered to our Brethren: the remembrance whereof is a great curb and bridle to carnal anger. If he that hireth a servant, would think with himself, that he hireth one who is not free from faults; if he that chooseth a friend, would then consider that he hath his wants and imperfections: If he that marrieth a Wife, would remember that he marrieth a woman, and therefore one subject to infirmities: neither the small faults of his servants, nor the imperfections of his friends, nor infirmities of his Wife would easily provoke him to choler and fury, seeing he did not come short of his reckoning. If when we have received injury from another, we would ask our consciences, am I clear from offering the like injuries or greater to my Brethren? How many times have I offended God much more? Thus if we would speak unto our consciences in the presence of God, we would not so easily be incited to anger and revenge, seeing we ourselves do many things which need pardon, and our greater faults might serve to excuse those that are less in others, if we would but look upon them: for no man without blushing could extremely punish those faults in his neighbor, for which he shall need to crave pardon himself. 10. It kindleth just indignation against the sin of our own souls, which curbeth and restraineth carnal anger from breaking forth against others. For whosoever is zealous against the errors and aberrations of his own life, he shall not find time to jar and contend with other men for petty injuries and wrongs. Experience showeth, that the greatest heat abroad is accompanied with least heat at home. 11. Faith dealeth with counsel and deliberation: It considereth before it judge, and judgeth before it proceed to execution. The Heathen man saith, We shall acquit many, if we will not be angry before we judge: which order is observed by faith, for it deferreth to censure, till time have revealed the truth. It is the nature of men, to be most desirous of hearing that which most displeaseth them, and willingly to believe those things which they are most sorry to hear: But faith leadeth in another course, it weigheth all things in the balance of truth, and moveth according to her direction. 12. Faith worketh by love, which is of more force to restrain us from revenge, then injury to provoke unto anger: For, love suffereth long, and suffereth all things, is not provoked to anger. It considereth the condition of him with whom we are angry, namely, that he is a Brother created in the Image of God: It calleth to mind the equity which we look for at the hands of all men, and causeth a man to set himself in the place of him with whom we are provoked. If we wrong any man, we desire that he would forgive us: and therefore we must forgive him the injury that he doth unto us, without unjust anger. These considerations will keep men that they shall not aggravate those injuries which are offered them, nor extenuate those they offer others. 13. It is the property of faith to receive the whole Word, and to diffuse the saving virtue thereof into every power of the soul; which changeth us into the nature of itself. But the Word of God requireth meekness, longsuffering, and patience. The Word of the Kingdom is compared to Leaven, which leaveneth the whole lump: which word commandeth meekness, and so far as it is embraced, doth change us into the nature of it. 14. Faith obtaineth by prayer, and receiveth the spirit of meekness, whereby our nature is renewed according to the Image of God, and our affections sanctified that they may be fit and serviceable for the setting forth of God's glory, the good of our Brethren, and the furthering of our own salvation. Lastly, It showeth the danger of retaining wrath, which is an high degree of murder. It persuadeth in this wife; Thou prayest to be forgiven, as thou forgivest: the promise is, forgive, and it shall be forgiven you: the threatening is, that judgment merciless shall be to him that showeth no mercy: and be sure that what measure thou meetest unto others, shall be measured unto thee again, and returned into thine own bosom. While thou remainest in anger, thou canst have no assurance that thy prayers are acceptably heard of God, or that thou art his Child by grace and adoption. What Christian, that knoweth the comfort of prayer, and dignity of adoption, would not be terrified from unadvised anger by such like rebukes and threatenings?

Q. What means further should a Christian use to subdue Anger?

A. 1. We must fly all affairs that are above our reach, lest that finding ourselves oppressed, as with an unsupportable burden, grief kindle our waywardness and choler. 2. It is good to abstain from multitude of business, because not only the mind is distracted and disturbed therewith, and so made a fit Inn for anger to lodge in, but also because in such abundance of business, some things of necessity will miscarry, and among such a multitude of Irons, some will burn, and so inflame the mind to anger. 3. Another means to prevent anger, is to avoid the company of those who are angry and choleric, lest by a certain contagion they poison us with their passions. And this Solomon teacheth us. Make no friendship with an angry man, neither go with the furious man, lest thou learn his ways, and receive destruction to thy soul. Drunkards provoke to drink, voluptuous men mollify the most courageous, and avarice poisons those that haunt the covetous. In like manner, choleric men infuse into us their troublesome humor, or at least in frequenting them we expose ourselves to the dangers of quarrels with them. For as one stick of wood being set on fire, doth kindle that which is next unto it: So one man being inflamed with anger, inflameth them also who are near about him, with his provocations. 4. If we would subdue anger, we must avoid contentious controversies: for howsoever it be very easy to abstain from them before they are begun, yet after a man is entered into them, he cannot easily give them over. Because he thinketh that it will derogate from his wit and judgment, if he be forced to yield though it be to a truth: and besides men naturally desire to bring others to be of their opinion, and therefore they will use great earnestness to persuade, and oftentimes burst out into anger and fury, if they cannot obtain their desire. 5. To prevent anger it is good to take heed of meddling with the strife that belongs not to us: especially we should take heed of meddling with foolish and indiscreet persons, for he that contendeth with the foolish, whether he rage or laugh, there is no rest. 6. The sovereign remedy of anger, is to cast our eyes upon the examples of patience which the servants of God and the Saints have taught us in this world. As of Abraham, who when just cause of offense was offered by Lot and his Shepherds, was rather content to part from his right, then he would any way discord and dissent. Of Moses, who then was ready to pray for the people, when they were ready to stone him. Of. David who having revenge in his own hand, when he was provoked by the outrageous injuries of Shimei, did notwithstanding contain himself: and of Steven, who when the Stones flew about his ears, prayed for his enemies that threw them at him. But especially we should fix our eyes upon the example of our Savior Christ, who being outraged by men did not curse them; being persecuted, he did not threaten his executioners; being crucified, he prayed for his enemies; and who in the end by a Philosophy far different from that of the world, hath put our salvation in his Cross, our Triumphs in his reproaches, and our glory in his punishments. The looking upon green colors is not more sovereign for those who are troubled with inflamation of the eyes, then the beholding of the clemency and patience of others, is for those whose hearts are enflamed with anger. 7. If the examples will not move us to the love of mildness and patience, let us set before our eyes those men that abandon themselves to fury, so shall we easily discern in others, what an ugly and brutish vice it is in ourselves. One saith, that if an angry man would look himself in the Glass in the midst of his fury, he would appear so horrible in his own sight, that it would be a notable means to work an hatred in his heart, of so deformed a vice. Doth not the furious man disrobe himself of all shame? lose all reason? renounce all moderation and modesty? Is not his countenance disfigured and unseemly? Are not his words absurd, his actions rude? Can he refrain his tongue, or contain the other parts of his body in their duty? Wherefore as in seeing the shameful motions of them that are drunk, we conceive a certain horror of the excess of Wine: so when we behold the deformity of choler in others, we should endeavor what we cannot to be infected with a vice, which is as it were a reproach to human nature. 8. We must fly jealousies and suspicions, which many times incense us, as well as the justest subjects of choler; for that taking in ill part a look, a smile, or some other light action, we conceive a despite and grow hot against the innocent, who had no desire to wrong us. 9. We must not lightly give credit to what we hear reported, considering the practices which are used at this day to abuse the most credulous. A flatterer will seek to insinuate himself into favor by accusing an innocent; he will suggest an outrage and make a bad discourse to persuade that he hath heard it with grief of mind; another will seek an occasion to dissolve the most sacred bonds of friendship. Another full of venom and poison will desire to have the sport of a quarrel, and will be glad to be spectator of a combat which he hath kindled, so as he be none of the party. It is then a notable lightness to condemn a friend suddenly before he be heard, and without an exact knowledge of the matter whereof he is accused; and it is a prodigious in justice to be incenced against him before that he know who accuseth him, or what crime is imposed upon him. 10. As for those things whereof we ourselves are witnesses, we must consider the disposition and will of those that have done us wrong. If it be a young man, let us impute it to his age, and bear with his youth. Is it a Father? Having received so many other benefits from him, it is reason we should endure, and that remembrance of things past should mollifi • our present bitterness; and we must duly consider with ourselves whether he hath not just cause to entreat us with that rigor, whereof we now complain. If they be persons subject to an higher power, it may be they have been forced, and being solicited by such as they could not disobey. Another may offend us after that he hath been outraged by us: And what wonder is it if he requite us with the like? If it be a good man, we should not think that he had any will to hurt us, being confident of his innocence. If he be a wicked man, why are we amazed if the effects resemble the cause? Moreover, if we think ourselves wrongfully oppressed, let us remember that many times we think that unjust, which is not so in effect. In a word, we must remember that we know not his heart, nor his intention, it may be he meant better unto us: neither are we acquainted with the strength of his temptation, which perhaps was such as would have overthrown us; nor the reason why the Lord suffereth him to be overcome, and fall by it. Those who find themselves by nature prone to anger, are to labor earnestly with themselves, that they may contain their fury for a shorter time, as it were for one day, whatsoever occasion shall be offered, and after that another, and a third, and so by little and little they shall attain unto the habit of patience, and custom will alter nature. These are the means whereby unjust anger may be subdued and conquered. Lastly, The occasions of anger are to be removed. Cotys the King of Thracia, when one brought to him Vessels curiously wrought with the Pensill, that might easily be broken, he rejected them, or brake them, lest being hot by nature, he should rage against his servants in fury, when any things had hapened unto them.

CHAP. XIV. Showing, how we are to behave ourselves after Anger hath made an entrance, and taken place in us: And also what the Remedies are, whereby we may cure Anger in others.

Question: HOw are we to behave ourselves after that anger hath made an entrance and taken place in us?

A. If through infirmity we be fallen into injust anger, we must abandon this corrupt affection with all possible speed. Anger is as poison, which with all speed must be purged out if it be taken unawares. All Philosophers advise us to entreat this passion as they do monsters and Serpents, whom they strive to smother as soon as they are disclosed. The Apostle teacheth us to lay aside anger with all possible speed, Let not the Sun go down on your wrath. As the night doth cool the heat which in the day time the Sun hath made; so must it also quench the flames of anger kindled in our hearts. And as it is easy to quench a fire of straw in the beginning, but if we suffer it to take hold of more solid matter, it passeth all our labor and industry, and makes a pitiful ruin: even so, he that will observe choler from the beginning, seeing it begin to fume and kindle for some light quarrel and small offense; it is easy for him to suppress it, and to stay the course: but if it be once settled and begins to swell, and that he himself blows the bellows; that is to say, if he stirs it up and enflames it, it will be hard for him afterwares to quench it. A small spark if it be nourished, will quickly increase to a furious flame. As therefore when a house is newly set on fire, men labor earnestly, and with all speed to quench it, before it have taken hold of the main posts and great beams, otherwise it will be too late afterwards, when it is increased to its full strength: So when our hearts are first set on fire with anger, we are presently to quench it with the water of the spirit; for after we are thoroughly enflamed, it will be too late to apply any remedy till the flame have spent itself. But some will say, I fall into anger many times when I never mean it, and it hath overcome me before I am aware; how therefore should I prevent that which I do not foresee, or free myself from it, seeing it violently overruleth me? To which I answer, First, That if we carefully watch over ourselves, we shall easily perceive when we are inclining to anger: for as there are many signs which go before a storm, and many symptoms which discover diseases before we fall into them; so we may easily discern in us many notes and signs of this tempestuous storm and raging fever of mind, unjust Anger, before it break forth and show itself. Inward pain, swelling of heart, discontent and bitterness of spirit appear before it. Secondly, Anger doth not presently as soon as it is entered into the heart over-rule us, before it be grown to greater strength than it hath at the first: for as the greatest fire hath but a small beginning, and when it is begun is easily quenched: so the most furious anger attaineth not his full strength at the first entrance, but by little and little increaseth like a flame, by taking hold of new matter. And therefore howsoever after it hath wholly inflamed a man, it is most hardly quenched, yet in the beginning thereof, it is easily suppressed. The means to subdue Anger after it hath given the assault, are; First, Not to yield any obedience to her, nor to believe her in anything she saith or doth, to inflame us to revenge. As they that are sick of the Falling-sickness, having any sign or beginning of their fit, retire themselves suddenly, and take all the remedies which may divert so troublesome an accident, or at least, hide the shame: so they that see themselves transported with Choler, should retain themselves, and strive to moderate their passion; and divert the infirmity which seeks to seize upon them. Pilots foreseeing a tempest, usually retire themselves into a road or under the Lee of some Rock, before the storm come: so he that feels the first motions of Choler, should have recourse to reason or faith rather, and oppose her persuasions to the passion, to control the violence of it. We find in other passions, that the liberty we give them brings some ease: but Choler grows bitter, and is incensed by the liberty that we give her, and is enflamed the more in that we give way to her fury. Secondly, We must remember that it is a dishonest thing to requite an injury; for he that doth so hath part of the wickedness, and entangles himself in sin, as he that embraceth a sooty person, and walloweth with him, shall be sooty himself. Ctesipho Pancratista is worthily derided, who was wont to kick his Mule, because she struck him with the heels. If another man vex me, shall I vex myself? We must rather imitate Champions, who sometimes give ground, that they may overcome. Thirdly, To subdue Anger we must withdraw the food wherewith it is nourished: for as the greatest fire, if new matter be not supplied, will of itself go out: so the most furious anger will soon be mitigated, if it be not continually nourished with a new supply of matter. The fuel of anger, is multiplying of words: for though the injury at the first be small, yet if either it be aggravated by him that suffereth it, or defended by him that offereth it, it incenseth men to great anger. As nothing sooner than wind, causeth a small spark to burst out into a furious flame; so nothing sooner doth cause a small spark of anger increase to a raging flame of revenge, than the wind of words. We are not therefore to imagine with some, that we can disgorge our stomachs of anger, by vomiting out spleen in bitter words; for they do not only in their own nature whet and sharpen our own affections, but also provoke the other, with whom we are offended, to requite us with the like, and so to add new matter to the old flame. As well therefore may we think to quench the fire with wood, as anger with words; for as wood is the nourishment of the fire, so words are the nourishment of anger. Let us rather in our anger imitate the wise Socrates, who when he was most angry, used most modesty, mildness of speech, and lowness of voice, and so withdrawing the nourishment from the fire of anger, it will soon of itself be extinguished. Fourthly, In thine anger make some delay, before thou speakest or doest anything. Give not place to wrath, let it not have vent by sudden or unadvised words. Anger smothered will languish, but let out, will flame unto further mischief. Solomon makes it the property of a wise man to conceal anger: A fools wrath is presently known; but a prudent man covereth shame. Memorable is that answer of Athenodorus to Augustus, who being requested at his departure to leave behind him some good instruction for the government of his Empire, gave him this advice; That he should do nothing in his anger, before he had numbered on his fingers the Letters of the Greek Alphabet. An example hereof we have in Socrates, who finding his anger incensed against his servant, deferred to take correction, saying, I would beat thee but that I am angry. And also in Plato, who being provoked to anger for some notable fault committed by his servant, took a cudgel into his hands, and held it over him a good space, as if he would have stricken; and being asked of his friend Speusippus, what he meant by such a kind of action; I said he, I take punishment of one who is angry; meaning of himself, by bridling his affection. And that we may the rather be moved to abstain from sudain and desperate resolutions when our anger is provoked, let us consider we are in great danger to do those things in a moment, which we shall repent our whole life. That in such shortness of time we cannot rightly examine the circumstances of the matter, which in such cases are most material; whereas truth is the daughter of time, and will bring all to light. That it is a foul shame, first to be angry, and then to judge: first to take punishment, and then to examine the cause; that is to say, whether hath offended, he that taketh punishment, or he on whom it is inflicted: whereas in process of time the truth will appear, whether revenge may be more justly taken or omitted- And then if after due examination he inflict deserved punishment, it will be more effectual for the reformation of the offender, when he seeth that it doth rather proceed from true judgment, than from the spleen. Fifthly, It is good to get out of the company of others, especially of them who have offended us; according to the example of Jonathan, who being justly provoked by his unjust and cruel Father, rose from the table and departed, lest by his fathers provocations, he might have done or said that which did not beseem him: whose practice if we would wisely imitate, we should not only appease our anger, by removing out of our sight the object and cause thereof, and prevent further occasions of increasing it, but also cover our infirmities, which otherwise we should discover by the violence of the passion. For this affection is as fire; take the matter away from fire, and it will cease to burn; so let a man depart, and employ himself (for the time) some other way, and he shall soon cease to be angry. Sixthly, We are to consider that we sin again God, not once or twice, but often, yea every day, and therefore the course of our anger must be turned against ourselves. Seventhly, Let the angry man think with himself, whether he is purposed ever or never to lay aside his anger. If ever, how much better were it that he should vanquish it, than that it should leave him? that he should vanquish it, than that it should be overcome of itself? that he should quench it with the water of the spirit, than that it should last until it burn out? for not only this but all other passions in time tire themselves, and fall down with their own ruin. But if they purpose to live in perpetual enmity, let them consider that they nourish in themselves a viper, which will fret out their own bowels. For who receiveth more vexation, grief, and disquietness by anger, than himself who is subject to the passion? and what doth sooner cut off the thread of life, than the sharpness of fretting grief? Lastly, Let him think with himself what good time he spendeth in a bad matter, which being so short and precious, should be more esteemed and better employed. Eighthly, The chief means to subdue anger after it hath taken hold of us, is earnest and hearty prayer unto God, that he would vouchsafe us the gracious assistance of his holy Spirit, whereby our affections may be so ruled and sanctified, that they being freed from natural corruption, may be made fit and serviceable for the setting forth of his glory, the good of our brethren, and the furthering of our own salvation. For it is only the water of the Spirit and the shield of faith, which is able to quench the fury of our passions; and prayer is a chief means to obtain these spiritual graces at God's hands. Ninthly, Commiserate the state of him that provokes thee to anger; for he is a fool and mad, but the instrument of God to exercise thy patience.

Q What are the remedies whereby we may cure Anger in others?

A. 1. If we live with them that are furious, the best means to win them to love and kindness is serious, true and hearty repentance When the ways of a man please the Lord, he maketh even his enemies to be at peace with him. It matters not how perversely they are bent, how far their hearts are estranged from us; if we turn unto God, they shall be reconciled unto us, when it is for our good. The Spirit of God is that glue that joineth together things most disagreeing: He can make that clay and iron, (that is things most unfit to be conjoined) shall stick fast one to another. He makes the Wolf to feed with the Lamb, the Calf with the Bear, the Leopard with the Kid. The hearts of men are in the hands of God, and as the Rivers of waters, he turneth them at his pleasure; as he changed the fierce and savage mind of Esau to be mild and gentle towards his Brother Jacob. Why should a good man fear to find favor of his most deadly enemy, if it be for the best unto him? They that be in league with the Prince, have peace with the subjects: so they that upon true repentance and hearty supplication be reconciled unto God, shall find the whole Army of Heaven and Earth favorable unto them. And be it that the subjects of men may hate him whom their prince affecteth: none of God's subjects can move himself to hurt us without his will and pleasure. Why should we despair of living peaceably with them to whom we are linked, unless we be resolved to live impenitently, and not to seek the Lord? Doth not God rule the hearts of men? And hath he not given his Promise, that if we humble ourselves speedily, sincerely before him, he will grant us compassion in the sight of them that hate us? If ye turn unto the Lord, your Brethren and your Children shall find compassion before them that lead them captive, so that they shall come again into this Land: And this is that which Solomon prayed at the dedication of the Temple: If they bethink themselves, and repent, and make supplication in the Land of them that carried them captive, saying, We have sinned, and have done perversely, we have committed wickedness; And so return unto thee with all their heart, and all their soul: Then hear thou their prayer and their supplication in Heaven thy dwelling place, and maintain their cause, And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them, who have carried them captive, that they may have compassion on them. When Jacob feared lest the bordering Inhabitants should set upon him in hostile manner, by reason of that bloody slaughter which his Sons had made amongst the Sichemits, he is commanded to go to Bethel, and perform his vows to the Lord, as the only remedy to free himself and his from that imminent danger. 2. To mitigate anger in another we must use silence: for, as the fire cannot long continue if the wood be taken from it, so anger cannot long endure, if words and cross answers be not multiplied: whereas on the other side, cross speeches and perverse replies, make the choleric man proceed from anger to rage, from folly and fury to madness. And this the wise man teacheth us: As the coal maketh burning coals and woe • d a fire, so the contentious man is apt to kindle strife. Anger is as fire, and words as fuel. As he that wringeth his nose causeth blood to come out: so he that forceth wrath bringeth forth strife. By silent yielding thou mayest easily abate another's anger, whereas cross answers make it ragingly violent. For as the Cannon-shot loseth his force, if it light in soft earth or wool, but dasheth the stony wall in pieces: so the violence of the most furious anger is abated when it is not resisted, but furiously rageth, where it findeth any opposition. And hence it is that the Heathen man calleth anger the nerves or sinews of the mind, which are intended and made stiff, with sharpness and bitterness, but slack and easy, with courtesy and gentleness. 3. A soft and mild answer, either excusing their fault by showing their innocence, or in all humbleness confessing it, and craving pardon, is most fit physic to cure anger. Oftentimes angry men imagine that silence argueth contempt, and proceedeth from sullenness, as though they were silent because they were discontented or scorned to return an answer. A soft answer (saith the wise Physician) putteth away wrath, but g • ievous words stir up anger. A Prince is pacified by staying anger, and a soft tongue breaketh the • ones, or as it is in the Original, a man of bone, that is, such an one as is most stiff and obdurate. An example hereof we have in Gid • on, who by his mild repl • pacified the proud Ephraimites, that contended with him without cause. And therefore iron which is red hot, being dipped in cold water, presently loseth all his heat, and returneth to his natural coldness: so is the heat of the hottest anger soon mitigated with a cold and mild answer. 4. Grave and wholesome admonition, with good counsel and advice seasonably administered, is a notable remedy of unjust anger. Inordinate passion is better cured by accurate and sound speech joined with truth, then with an hundred stripes. An example hereof we have in Abigail, who by her mild and discreet speeches quickly appeased David's furious anger. But admonition must be given in fit season, when anger is overpast. For as it is not fit to minister Physic to a sick Patient, while he is in a fit of an Ague, and therefore well-advised Physicians rather make choice of their Patients good day,: so it is in vain for a man to seek the curing of anger by good counsel, unless he stay till the fit be passed over, and the heat of anger somewhat asswaged. For a man cannot, nor will not hearken to another man's reasons, while he is subject to his own passions. And as a man heareth nothing almost which is said, when is house is on fire, for the noise of the multitude, the crackling of the flame, and the perturbation of his own mind: so the violence of this affection, and the fury of this passion, doth make a man while he is in a fit of rage, deaf to all reason. A Ship without a Pilot in a Tempest, will as soon receive a Governor from another place, as a man will admit the speech of another, whilst he is tossed to and fro with the waves of anger. And therefore they are to be admonished when the fury hath somewhat spent itself, and the great evils of anger both in respect of their souls and bodies, their neighbors and friends, the Church and Common-wealth, are as it were in one view, to be presented to their more sober meditations. But they who admonish are to remember, that they use all mildness and moderation in their admonition, lest while they go about to prevent anger for the time to come, they presently provoke it. For if they be too austere and rough in using too insolent invectives and bitter reprehensions, they do not only commit themselves a great absurdity, while in reproving anger they show their own spleen, but also make their admonition altogether unprofitable. Because the angry man (if he see them so sharp and severe) will rather think how he may defend his fault by aggravavating the injuries which he hath received, then either confess it to such a cynick censurer, or labor to amend it. For as no man will suffer his wound to be searched by such a Surgeon as hath a rough hand, and an hard heart, neither will any Patient commit himself to the cure of a froward and merciless Physician: so man cannot abide (and therefore much less an angry man) to have his gauled faults too much rubbed, and the wounds and diseases of his mind healed and cured with too sharp a corasive and loathsome potion of insolent and bitter words. As the fearful Snake, when he hath no means to fly away, will turn again, and desperately leap into the face of him that pursueth him. And the Dog that is hardly pursued with a cudgel, will turn again when he cannot fly away. So the angry man being so hardly pursued with sharp invectives and bitter reprehensions, that he hath no evasion of excuse to cover his fault, nor hope of pity by confessing it, doth as it were fly into the face of the reprover, by objecting his greater faults, that they may serve to extenuate his, which are less. 5. Humble submission doth allay Choler. Anger ceaseth against them that behave themselves in lowly manner: because they seem to confess themselves inferiors. The Lions tear not the beasts that prostrate themselves before them. Dogs bite not such as humble themselves and crouch before them. If Jacob bow before his Brother, and call him my Lord Esau, he will fall upon his neck and kiss him. They are monsters of men rather then men, that rage in fury against them that submit themselves under their hand. 6. Benefits and kindness asswage anger, and pacify the unquiet spirit. Some raving in anger have been won to their deadly enemy, even by this, that they have not hurt them, when it was in their power. If thine enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink: for thou shalt heap coals of fire upon his head. Many gifts and good turns are of great force to appease and reconcile the minds that are separated by anger. As Founders or Casters of Mettall, by adding much fuel and making a great fire, do cause the hardest iron or steel at last to melt, and become liquid: so, many and great good-turns will mollify and quiet an imbittered heart, if there be any metal of ingenuity and good nature in them. Jacob knew this very well, and therefore he said with himself, I will appease my Brother Esau with the present that goeth before me. Lastly, We must diligently mark the disposition of angry persons, and by all lawful means conform • ourselves unto them, shunning all occasions of offense, and carrying ourselves towards them in all mildness and courtesy, as shall be fittest to win them. Be not hasty to go out of his sight. If the spirit of the Ruler rise up against thee, leave not thy place; for yielding pacifieth great offenses. A meek man, that in all things observeth how he may gain his enemy unto him, is an healing man, who hath learned to cure the diseases of the soul. But let it be remembered, that if we prevail not speedily by this course, we must not utterly despair, as if things would never be better: No, we must arm ourselves with invincible patience, and labor with much kindness to overcome their frowardness. A small fire or little time will not melt the hard iron or steel: The soar is not cured as soon as the Plaster is applied: The sick Patient recovereth not upon receipt of the first Potion, yet there is no cause to cast off all hope of health.

CHAP. XV. Reasons to persuade to the right Exercise of Mildness. When it is rightly Exercised. How Mildness and true Zeal may stand together. The Use and Benefit of Mildness. Motives to persuade us to the Practice thereof. And how it is to be stirred up in us, with the several Kinds of inordinate Mildness that must be shunned.

Question: MUst not a Christian be careful to order Gentleness or Mildness aright?

A. He must, and that for these Reasons. 1 Well ordered Mildness is excellent in all men, for that it is a bud of true humility, and a lively Character of the Children of God. But it hath a greater luster and a more eminent show when it is found in the souls of Kings and Monarchs of the earth. For what praise, what triumph, and what glory is it to a great Prince, to have the command of so many Millions of men, to be Arbitratour of their lives, to be Master of their goods and fortunes, to be able at an instant to leavy fearful Armies, and in the twinkling of an eye to ruin Towns and Countries, without the fear of any Laws? And yet in this prodigious power, not to suffer his eyes to be dazzled with so great a splendor, nor to be transported with Choler, and in offenses not to use severity; to contain his passions, and to make it his whole glory to do good to those that are subject to his authority. Wherefore this bounty and clemency in Princes, makes them not only to be beloved, but even to be adored by their subjects, who are ravished with a sweet excess of joy, when as they see themselves subject to a power which hath nothing insolent, but all things tend to their preservation, and propound to themselves no more glorious objects then their safety. Mildness and clemency, as a powerful charm, bind the affections of the Subject unto the Prince, and purchase their love, which is the most powerful bond and safest guard whereby Monarchs may assure their Estates. 2. We read in Scripture, that the Saints who are most commended for meekness, have been justly moved to anger, when they saw God to be highly dishonored amongst men. Moses was very meek, above all the men which were upon the face of the earth: but it is noted of him, that he was very angry sometimes, when the people by great transgression had provoked the Lord. And so Elihu, his anger was kindled against Job, because they had found no answer, and yet had condemned Job: from which examples we learn, that Mildness and anger must mutually give place to each other. He is not truly mild, that is not moved to indignation, when God is greatly dishonored before his eyes: nor he rightly displeased with sin, that leaveth not room for gentleness to harbor in his breast. 3. The worth of Mildness is set forth unto us by comparison, that it might the more affect. The patient in spirit is better then the proud in spirit. Mildness with want and misery, is better then pride with plenty and abundance. He that is slow to anger, is better then the mighty: and he that ruleth his spirit, then he that taketh a City. The greatest Victory is to conquer our passions; the most glorious Triumph to bear rule over our proper lusts. He which will not be provoked to anger without due cause, neither having due cause to be angry, will pass the bounds of moderation and measure, is more to be commended for his strength and fortitude, then he that is boisterous and strong of body: and he who represseth and keepeth under his intemperate and violent affections, hath greater power, and doth a more worthy exploit, then he which by force of arms doth overcome and conquer whole Cities, Castles and Countries. A man of a cool spirit is of excellent understanding. He that is moderate and stayed in his affections, is both judicious and godly. Mildness is a thing very much approved of God, very dear and precious unto men: for the mild man's esteem with others, is raised according to the lowly conceit he hath of himself. None more base in his own eyes, none more honorable in the judgment of others. 4. The blessings entailed unto right ordered Mildness, should move us to the exercise of it. (1.) Spiritual, God will teach none but the meek, neither can any learn of the Lord but the meek: and therefore James willeth us, to hear with meekness the engrafted Word. (2) Temporal blessings, even all outward prosperity so far as God seeth good; for this is the blessedness of the meek, that they shall inherit the Land. And in days of distress and times of straightness and affliction they shall be safe: for the Lord hath promised to hide them in the day of his wrath. (3.) Eternal, which was figured by the Land of Canaan, and given as an Inheritance to the Saints. 5. Inordinate gentleness or Mildness, when men carry one temper in all things, and be not much moved whatsoever happen, is the bane of zeal, the nurse of sin, a dissolute lenity, then which nothing is more pernicious. Too much lenity in the Surgeon may undo the Patient. If Physic be too gentle, it will not work. Exhortations, admonitions, reproofs, will not take effect in some hearts, if they be not mixed with severity, if they have not some spiritual tartness.

Q. When is Mildness rightly Exercised?

A. When it is informed, quickened and determined by faith, teaching us when, how, and in what things to show forth all Mildness, according to the example of our heavenly Father. The proper Acts of this Mildness are 1. To suffer the duties and threats of the Law to be pressed upon us without grudging or stomach. 2. To calm and quiet the heart that it be not disturbed or troubled, either for the prosperous success of the wicked, or the afflictions that are laid upon us of God. 3. To incline the affections unto a mild and courteous, loving and kind carriage towards our neighbor, not permitting the heart easily to be overcome with bitterness, not permitting the possessor hastily or violently, either to offer to another, or remove from himself such injuries. A mild man doth seldom think himself to be contemned or mocked. And if he be derided or disgraced, he bears it with an equal and quiet mind. Hence he becomes a more severe inquirer into himself, that if anything be truly spoken, he might seriously amend it. If it be false, he doth neither complain bitterly, nor grievously expostulate, but command himself the more strictly not to be lifted up with any desire of revenge. He is ever calm, quiet, enduring just and unjust, patient of reproach, abstaining from all inward sedition. He is never puffed up for those things which he hath, but ever humble in respect of those things which he hath not: whose mind is so appeased, qualified, sober and temperate, that he never prefers himself to any, all to himself. The next attendants or handmaids of it are; First, A sweet composed and quiet spirit. Secondly, Compassion or affliction of spirit in sight and sense of the afflicted. Thirdly, Rediness to forgive offenses. Fourthly, Soft answers, such as those of Abigail which broke the wrath of David.

Q. If Mildness must be shown to all men, how may we warrant any anger against any man in any sin or offense, or how may any severity be put on against any offender?

A. Mildness is no enemy to true zeal; for both are graces of the Spirit, that cannot be cross to each other. Christians mistake this grace, when they dream it to be a bottomless charity, and under pretence of Mildness, can bear with any evil, which indeed is nothing else but an irreligious and mute approbation and association in the evil. He that commandeth to be angry, but not to sin, maketh it a sin not to be angry sometimes: neither did the meekness of Moses hinder, but that he might be exceeding angry at the Calf they had made. Whence it followeth, that public persons must publicly suppress, and reprove open sins, disturbing the public proceedings of Religion or justice; so David put on zeal to weed the wicked out of the Land: and the Minister is taught, if he see beasts or slow bellies, to reprove them sharply. The private person must privately also, but yet plainly reprove his Brother, and not suffer his sin upon him; or at least by showing his indignation against sin, he must free his own soul from the guilt of it, as also the punishment; yea, from the suspicion of it in such as may be present, who else may think him that holdeth his tongue a partner, or of conset with the sinner. Gentleness doth favor sin no more then zeal or indignation; only it moderateth passion, that it break not out into revenge and fury.

Q. What then is the Use of Mildness?

A. To purify our zeal, for so the Apostle James would have a wise man to show forth his good conversation in meekness of wisdom. Which meekness of wisdom or wise Mildness, First, Causeth a man to put a difference between the person and the sin; and affecteth him with pity to the person, even in revenge of the sin: so Joshua called Achan, my son, when yet presently he executed the judgment of death upon him. Secondly, Between sin and sin: for some are motes troubling the eye, some are beams putting out the eye: a mote may soon be blown away and removed, a beam requireth more strength: Wise Meekness will more show it itself in the one, and more retire itself in the other. Again, Some sins are more directly injurious to men, and perhaps the party himself; others more injurious to God: Now this Meekness of wisdom will be Queen in the former, but giveth place to zeal in the latter. Thirdly, It discerneth beteween sinner and sinner: for all sinners are not of a suit; some sin of ignorance, some against their light and knowledge; some of weakness, some of set purpose, and obstinate wickedness; some are leaders and setters of sin, some are led and seduced: some seek excuses as ashamed of that they have done, others defences, as glorying in their iniquity. Now cometh this Meekness of wisdom, and putteth difference, showing compassion on some, and others saving with fear. Fourthly, It omitteth no opportunity of saving and pardoning that may stand with justice; it blotteth out the fault, it lifteth up him that is fallen, it recalleth the wanderer from the Labyrinths of errors into the way of innocence by mild persuasions, long forbearance, and gentle admonitions.

Q. What Motives may persuade us to the continual and uniform prastice of Mildness?

A. 1. The mild person is subject, and well-affected to God in all things; profitable to all men, even his enemies; and hath obtained dominion over himself. 2. The Lord hath special care of the mild and humble: when they cry he will hear their prayers, in distresses he will send them succor and deliverance. The Lord will lift up the meek, and beautify them with salvation. 3. Well-ordered Mildness is the heap of all virtues, so that there can be the utter want of none where this appeareth: and though she boast not herself in any wise, yet she is most conspicuous in the renowned assembly of virtues; to whom God doth abundantly restore what she detracteth from herself. But he that is destitute of this grace, him God knoweth not, men hate; to him we attribute no sound grace, but only the Images of grace which vanish. 4. Christian mildness is an Argument of a sound courageous mind. He is of a noble and generous spirit, that, as it is the manner of valiant wild beasts, doth securely hear the barking of Dogs. 5. A mild Christian is an healing man, who is skillful to cure the diseases of the mind, and to restore them to health that have wounded themselves by sin. The Physician, who knoweth to cure the grievous maladies of the body, is much esteemed: but he is worthy more praise, who hath learned to heal the diseases of the soul. 6. Mildness is an evident testimony of Communion with Christ, who, as it was foretold of him, doth graciously govern the meek of the earth, that is, such as being humbled under the sense of their own misery, have thrown to the ground all high and proud conceit of themselves. The Spirit of the Lord God is upon me, therefore hath the Lord anointed me: he hath sent me to preach good tidings to the meek. 7. Light is sown for the meek, and joy for the mild in spirit. The meek also shall increase their joy in the Lord; and the poor among men shall rejoice in the holy One of Israel. 8. The Lord Christ doth invite us to meekness by his own example. Behold thy King cometh unto thee, meek. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a Lamb to the slaughter, and as a Sheep before his shearers is dumb, so he opened not his mouth.

Q. How is meekness or gentleness to be stirred up in us?

A. 1. We must cast away all overweening and proud conceits of our own worth, goodness, sufficiency; for humility is the mother of mildness. A quiet heart lodgeth with a base conceit of ourselves. 2. It is necessary we should acquaint ourselves with our weakness and misery, nakedness and sin. What creature is more feeble than man? more exposed to divers and sundry chances? more easy to be cast down? In respect of his body, what is man but dust? in respect of soul, what more ignorant, more prone to error, vanity and baseness? How greedy in sin? how averse to that which is good? Who can reckon up the manifold dangers to which he lies open by reason of his sins? Whomsoever truth hath brought to this confession of his own infirmity, he hath much profited. For by this descent we come to that ascent which leadeth to the highest of all things. He becomes good who first acknowledgeth himself not good. Pride that is fast riveted in the heart, is not drawn forth without great sense of grief: but the fruit that followeth upon it is most sweet. 3. Some wisdom begetteth mildness. The wisdom that is from above, is first pure, then peaceable, gentle, easy to be entreated. The prudence of a man deferreth his anger. For every understanding man considereth, that in the thing wherein he is hurt he hath more offended God, and that it is the chastisement of God: which persuasion allayeth all bitterness of spirit, and calmeth the heart quietly to undergo what God shall measure out unto him. 4. By faith look upon Jesus Christ, and seriously meditate on his death, till thou be changed into the similitude of it. He that often and earnestly looketh upon the blear eye, shall be blear-eyed himself. By great and much familiarity we learn the manners of our friends. And thus it is in things spiritual; by faith in Christ we come to be made like unto him. 5. Faith in the promises of mercy and remission of sins, doth bridle all boisterous passions. Be courteous one to another (saith the Apostle) and tender-hearted, forgiving one another, even as God for Christ his sake forgave you. Seeing the Lord hath sent his Son, and the Son hath given his blood, and the Holy Ghost hath sprinkled the same upon your hearts, for the washing away of all your iniquities, stand not with men for small petty injuries, but forgive and forget them. And assuredly whosoever hath the comfortable feeling of the pardon of his sins, cannot but be so minded. For faith in the blood of Christ quieteth the conscience, pacifieth the heart, and humbleth him so much the more in his own sight, as he is advanced of God: which calm, peaceable, humble disposition of soul, is the proper seat of mildness He that believeth for the pardon of his offenses, is sensible of his own wants and the riches of God's grace, which causeth self-denial, and enflames the heart with love, whence issueth gentleness. When Steven saw Christ sitting at the right hand of God in Heaven, and was assured that he had saved him from his sins, and that he should forth-with go unto him, he could kneel down, and with all meekness pray for his most bitter enemies, that in rage and fury were moved to take away his life: neither were they so mad against him to do him hurt, as he was earnest with God for them to procure their good. 6. Meekness is a supernatural grace of the Spirit, which is given to them that ask it by earnest and faithful prayer. What the Apostle saith of wisdom is true of meekness; If any man lack meekness, let him ask it of God, who giveth liberally to all, and reproacheth no man, and it shall be given him.

Q What are the several kinds of inordinate Mildness?

A. 1. There is a devilish Mildness, when men are mild and favorable to them that transgress the Commandments, but fierce and outrageous against true godliness. To which head may be referred, the lenity that is shown to scuh as be notoriously profane, when the infirmities of the godly be pursued with all bitterness and rigor. For in this case godliness is persecuted, not sin. 2. Dissolute lenity or stupidity, when men are stirred with nothing that befalleth, cometh under the name of mildness. This issueth from want of zeal and Christian feeling, whose effects appear not so much in committing anything against honesty and right, as in omitting or forsaking the offices which concern men in their places. Herein Eli offended. 3. Hypocriticall mildness, when men pretend peace and quietness, but plot and meditate revenge, as Absalom did against his hrother Ammon. He that hideth hatred with lying lips, and he that uttereth a slander is a fool. 4. Carnal sottishness, when men are cool and remiss in whatsoever concerns the glory and worship of God, but hot and fiery in that which toucheth their state or name, is abusively called mildness, but more truly irreligiousness. Matters of wrong or injury are hardly digested: but abuses committed against God are swallowed with ease. Gallio cares for none of these things. 5. Partiall mildness, when men are calm in some things not directly cross to their projects or inclinations, but hot and fiery in others of no greater consequence; or gentle and quiet in some presence, for fear or desire of praise, but ragaing mad with them that be under their government; is the fruit of natural corrupt disposition, not of lively faith. 6. Superficiall or sleighty mildness, which doth not hold out in weighty and great occasions, is the fruit of a temporary, ill-rooted faith. This therefore is to be corrected and better ordered.

Q Should I so abase myself, as to yield in such or such things?

A. Nay, why should we be so base minded, as to yield unto the devil? for whosoever giveth place unto anger and wrath, giveth place unto the devil. Christ is the Prince of peace, whose subjects after the example of their Lord and Master, must be lowly and live peaceably. It is for dogs and swine to bark and bite one another: but for Sheep or Lambs to rent and tear each other, all men would wonder at it. If then we profess that Christ is our Shepherd, and we his sheep, how can we with any honesty look him in the face, when we so far differ from the nature and properties of his sheep in eating up our own hearts with griefs, and ministering continual vexation unto others. 2. If we esteem it baseness to yield unto our brother, we must know it is rebellion to strive against God, who is our most absolute Sovereign, able to save or destroy. But if we give place to wrath, we fight against God, who is the principal author of our sufferings, man being the instrument by which he worketh.

Q. I have been pr • voked many ways?

A. Who can provoke a Sheep to bark or bite? True Christian love is not provoked: so that it is not the provocation without, but want of true love within and abundance of self-love that causeth passion: Our own disstempered lusts are the cause of all contention and strife. Christ Jesus had as great wrongs as ever man in this world had, yet was he never in any passion or distemper: And why? because he was quite void of all carnal affections. Before his conversion Paul was very boisterous and full of rage, but after that he had spent the heat of his anger upon his own great sins, he that had been very froward, became very meek, and was able with patience to undergo imprisonment, whipping, stoning, reviling, with any the like indignities. We never hear this from him, What? shall I bear this? a man of my education, of my learning, of my gifts? No, no, these thoughts were far from Paul: he was content to suffer anything, yea, to lay down his life for the Name of the Lord Jesus, and that because his lusts were subdued, and the venom thereof removed.

Q. Have I not cause to be offended, just reason to be moved?

A. What sound reason can there be against God's reason, who saith, Revenge not, for vengeance is mine, I will repay. It is his Office which he hath appropriated unto himself, and they are intruders, yea, tra • tours that will go about to thrust God out of his Judgment Seat. And therefore let not the Devil delude us with this conceit, that we have reason for our bitter thoughts or secret grutchings: for the best that can be said for it, is this, that it is beastly and fleshly reason, such as the Lord esteemeth folly and frenzy, and enmity against his Majesty, which will bring with it death and destruction of body and soul, if we yield unto it, and be led by it. All sound reason teacheth us quietly to submit ourselves to the providence of God, whose hand must be acknowledged in everything that happeneth unto us.

A. Should not a man be angry at sin?

A. Sin is the proper object of just and lawful anger: but many times this excuse is made to cover and hide the deformity of unjust and carnal anger. Let us examine the matter a little First, Do you hate your own sins? Have they caused you as often to break your sleep▪ as the injuries of others? Are you as much displeased with yourselves for offenses committed against God or man, as with your neighbor, wife or child, for the supposed wrong he hath done unto you? To pre • end grief for another's sin, when you have little or none for your own, is nothing else but plain dissimulation. Secondly, such as grieve for the faults of others, and are desirous to reform them, will use a good and discreet order in dealing with the parties, observing all circumstances for that end. As namely, the circumstance of time, that they will not presently upon the committing of the offense fly in their faces in the view of all the standers by, seeking to disgrace them to the utmost, but will wait the fittest opportunity, when with most benefit and least blemish to the party, they may cure him of his corruption. Then as every sin is greater, so they will be more incensed against it. And herein doth the sin of many appear, that they will be more moved at some small offense, wherein they themselves are touched, then at a far greater matter, that nothing concerns their credit and commodity, though it do never so much concern God's glory. Thirdly, If any be displeased at sin, he will use all good means for the healing thereof: he will reprove and admonish, and exhort, and all from a loving and merciful heart, yea, he will join unto these hearty prayer for a blessing upon his endeavors. This we see in Moses: he was very angry against the sin of the Israelites in making the golden Calf, and shown his just anger in executing judgment upon the ring-leaders in that hanious offense: but withal we must note that he was never more fervent in prayer for them, then at that time. Those therefore that are so far moved, that they cannot speak unto the offenders in giving them good and loving advice, nor speak for them unto God in putting up hearty and earnest requests, such may be assured that their anger is not the zeal of the spirit, but the heat of the flesh, which they can have no comfort in, but must be humbled for it.

CHAP. I. From whence the Spiritual Combat proceedeth. What we are to understand by the flesh, and what by the Spirit. How these two can be said to fight together. The Properties of these enemies. Reasons to show that the flesh is a most dangerous enemy, with sundry Encouragements to undertake this Combat.

Question: THe Saints of God that are sanctified in every part, are sanctified but in part, and not able to exercise their mind, will and affections as they ought: let us therefore consider the fruit of their imperfection in grace, and what followeth thereupon?

A. From this, that every Child of God is truly renewed, not perfectly sanctified, followeth that Spiritual Combat or Warfare between the flesh and Spirit, which only the regenerate, and every regenerate man feels in himself more or less, according to the measure of grace received, and care to exercise himself in all things according to the Word of God. The enemies which thus fight with one another are the flesh and the Spirit, with an innumerable Army of their motions and lusts: Both which with all their forces dwell in every true Christian, making mutual opposition, the one nilling what the other willeth, and hindering and destroying what the other furthereth and advanceth. This plainly appeareth by the Scriptures, which both discover this hostile dissention and contrary faction in the same man, and opposition and conflict which ariseth from their enmity and cohabitation; their natural division and local union.

Q. What are we to understand by the flesh?

A. To omit many acceptations of it not pertinent to this purpose: First, It is taken for all mankind; In which sense it is said, that all flesh had corrupted his way upon the earth; that all flesh is grass, that is, all mankind is frail and momentain; that God would pour his Spirit upon all flesh, that is, upon all men of all sorts and conditions: who are so called in respect of their frailty. And in the same sense, or much like it is taken for the whole man, consisting of soul and body. Thus it is said, The word became flesh, that is, did assume our human nature; Christ was put to death concerning the flesh, that is, his human nature, his body being severed from his soul; We wrestle not with flesh and blood, that is, only or principally with men; The Psalmist having said, that he would not fear what flesh could do unto him; expoundeth himself in the verses following, I will not be afraid what man can do unto me. Secondly, It is taken for the body of man alone consisting of many members. Cleanse yourselves from all filthiness of the flesh, and of our spirit; that is, body and soul. The flesh of thy Saints have they given to the beasts of the field, that is, the dead bodies of thy servants. To live in the flesh, is to live in the body. Phil. 1.24. 1 Pet. 4.2. The signification is somewhat more restrained in that of our Savior; Handle me, and see me, for a Spirit hath not flesh and bones, as ye see me have. Thirdly, This word signifieth the whole nature of man, as it is born in corruption, and polluted with sin. My Spirit shall no longer contend with man, for he is flesh; that is, corrupt, walking after his lusts; That which is born of the flesh, is flesh; that is, if the Parents be defiled with sin, then needs must the children be polluted with their corruption; They who are in the flesh, (that is, remain in that corrupt and sinful condition in which they were born) cannot please God. Fourthly, It is taken for that quality of corruption, frailty and infirmity of the human nature, which is not sin, but rather the effect and punishment which attendeth and waiteth upon it. He remembered that they were but flesh, that is, weak and frail; Cursed is he that maketh flesh his arm, that is, who placeth his strength and safety in weak and vain man. Flesh and blood cannot inherit the Kingdom of God; and what this flesh and blood is, he expoundeth in the next words, neither doth corruption inherit incoruption. Thus the Apostle saith, that though he walked in the flesh, yet he did not war after the flesh, not with weak and carnal, but with strong and mighty weapons, which were able to cast down all that opposed against them; And in this sense may that speech of our Savior be understood, The Spirit indeed is willing, but the flesh is weak. Fifthly, The flesh is taken for the whole corruption of nature, or for that Original sin, whereby the whole nature of man, with all the faculties and powers of his soul, are defiled. In which sense it noteth that mass of corruption and sink of filthiness which dwelleth in all men till they be renewed by grace; or those relics and remainders of sin which abide still in the regenerate. In the former signification we are to understand all those places where unregenerate and wicked men are called flesh; as where the Apostle saith, that when we were in the flesh, the motions of sin which were by the Law did work in our members, to bring forth fruit unto death. In the latter we are to understand it, when it is applied unto the faithful, who are but in part regenerate, to signify the vicious quality of sin, which still abideth and remaineth in them unmortified and unsubdued. So the Apostle would have the incestuous person delivered to Satan, for the destruction of the flesh, that the Spirit might be saved in the day of the Lord Jesus. But most plain and distinct is that of the same Apostle to this purpose. The flesh lusteth against the Spirit.

Q. By what Reasons may it be shown, that the body or sensitive faculties are not meant by the flesh?

A. First, In the whole course and current of the Scriptures we may observe, that there is much more spoken of the sinful corruption of the soul, then of the body, and in the soul, not only of the inferior, sensitive and animal faculties, but also of the superior and intellectual, as of the corruption and depravation of the mind, understanding, reason, wisdom and will. Having therefore (saith the Apostle) these promises, let us cleanse ourselves from all filthiness of the flesh and spirit: Where he necessarily implieth, that both in himself, and in those beloved Saints to whom he writeth, there was remaining corruption and filthiness of nature, which was to be purged away, not only in the body which is here signified by the flesh, but also in the soul, which is here understood by the Spirit: Unto the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled. And this is taught in those Exhortations, wherein we are called upon to labor after the renovation of the mind: for it implies that not only the body and sensitive faculties are naturally corrupted, but also the mind the chief part of man, and hereof the spirit, that is, the prime vigor, and chief faculty of the mind. And when the Apostle prayeth unto God that the minds of the faithful might be renewed, Doth he not intimate that they were by nature blind, ignorant, corrupt and filthy? 2. The names, acts and sins which are attributed to the flesh, show plainly that the corruption of soul is meant. It is called the old Adam, and the old man; it is called sin, which hath not its seat in the body, but in the soul; It is called the sinning sin, the sin that easily besetteth us, the Law of sin and death. It is said to covet, desire, or lust: And the fruits of the flesh, are not only adultery, uncleanness, murders, drunkenness and such like; but foolishness, doubting, infidelity, perverseness, idolatry, witch-craft, heresy, and evil cogitations, which are sins of the soul and mind, and not properly and immediately of the body. 3. The flesh and the Spirit are contrary one to the other, and like mortal enemies in hostile manner they fight together, seeking one another's ruin and destruction; but such enmity is not between the soul and body, for then they would seek one another's overthrow, whereas contrariwise they mutually love and cherish the one the other, and are much grieved when they must part asunder. 4. The soul chiefly sinneth, and in it the mind and will. It is the Devils forge, wherein he first hammereth and fashioneth his sinful temptations; It is the spring-head from which all the streams of sin do run and flow, and therefore the Devil first poisoneth it The mind first conceiveth mischief, or entertaineth the temptation, then the judgment alloweth it, if not simply, yet in respect of some circumstance, and so then the will chooseth, and the heart affecteth it. So that if the mind were bound to the good behavior, and either would not think on wickedness, or at least would vilify or contemn it, our peace with God, and our own consciences would be kept, and we should have no sinful seditions, and tumultuous uproares in the inferior parts and members. The body is but the servant of the soul in acting sin, which can or dare do nothing but by the Masters appointment. Yea, so far is it off that our bodies should be chiefly corrupted, and the principal authors of sin, that if we speak properly the soul only sinneth, and the corruption of the soul alone is sinful, and as for the corruption of the body, it is rather the punishment of sin then sin itself. Lastly, Even the faithful and regenerate are tempted, not only to sins wherewith the inferior faculties of the soul are delighted, as lust, wantonness, intemperance, and the like, but also unto such sins as properly belong to the understanding and will, as errors, heresies, infidelity, doubting of God's mercy, truth, providence, security, impenitency and hardness of heart. Now of what are they thus tempted, but as the Apostle telleth us, of their own concupiscence? And therefore this concupiscence extendeth as well to the superior, as the inferior faculties of the soul. Yea, not only are they tempted, but often foiled by yielding to the temptation; of which we need no other proof, but that experience which every Christian may have in himself, if without partiality he will examine his own conscience. And though the actions of eating, drinking, lusting, and committing uncleanness, are immediately from the sensual concupiscence, yet the corruption and sinfulness of these actions, is from the mind and reason. Either because it bridleth not the appetite, or pricketh it forward to excess, because it taketh delight in these voluptuous pleasures; for not the body itself, but the soul by the body taketh pleasure in eating, drinking, &c.

Q. What are we to understand by the Spirit in this matter?

A. The word Spirit is diversely taken in the Scriptures. First, For all spiritual and incorporeal substances, and sometimes more specially for someone of them. Secondly, It signifies the soul of man, even as the flesh is taken for the body; but these are not opposites and enemies but dear friends, who so entirely love, that they sear nothing more then to be separated and to part company. Thirdly, It is taken for that chief and excellent intellectual faculty of the soul, called the mind, and particularly for reason and understanding; but neither can it here be taken in this sense; because this spirit itself is corrupt and sensual, and this natural reason and wisdom is enmity against God, and against this Spirit, which opposeth and fighteth against it, as against his chiefest enemy. Fourthly, It signifieth the vigor and efficacy of the understanding: as where the Apostle exhorteth the Ephesians, to be renewed in the spirit of their mind. Fifthly, By the Spirit, we understand the gifts and graces of the Spirit, as faith, love, hope, joy, and the rest; which being fruits of the Spirit, do stand in opposition to the lusts of the flesh, and in some sort do fight against them, they being contrary the one to the other. Lastly, The Spirit signifieth a new quality of holiness, created and wrought in us by the Spirit of God, whereby all the powers and faculties of the soul are renewed according to the Image of God, in wisdom, holiness and righteousness, which continually fighteth against the flesh with the lusts thereof. In this sense we are to understand it in this matter. And this is the other Champion in this Spiritual Combat, which is described unto us in the Scriptures by divers names. It is called the Spirit, the new man, the Spiritual man, the regenerate man, a new creature, the Law of the Spirit of Life.

Q. How can those twain, the flesh and the Spirit fight together, being two mere qualities?

A. 1. We must know, that they are not severed asunder, as though the flesh were placed in one part of the soul, and the Spirit in another; but they are joined and mingled together in all the faculties of the soul. The mind or understanding part, is not one part flesh, and another Spirit; but the whole mind is flesh, and the whole mind is Spirit, partly one, and partly the other. The whole will is partly flesh, and partly Spirit; the flesh and the Spirit, that is, grace and corruption not severed in place, but in nature and reason to be distinguished. As the air in the dawning of the day, is not wholly light or wholly dark, as at midnight and at noon-day; neither is it in one part light, in another part dark: but the whole air is partly light and partly drak throughout. In a Vessel of luke-warm water, the water itself is not only hot or only cold; or in one part hot, and in another part cold: but heat and cold are mixed togerher in every part of the water: So is the flesh and the Spirit mingled together in the soul of man; and this is the cause why these two contrary qualities fight together. 2. We are not so to understand it, as though this Combat were only maintained by bare and naked qualities of renewed purity, and old corruption, but that they are also backed and upheld by those Spirits which are the causes and authors of them; namely, the holy Spirit of God, and the impure and wicked Spirit Satan, the author of all sin and wickedness. For whilst men remain in the state of infidelity, the strong man Satan keepeth possession and dwelleth in them, though not after a gross and sensible manner, yet invisibly and spiritually, ruling and reigning in them. In which his regiment and government, he employeth the flesh and our carnal concupiscence as his Deputy and chief Instrument, to lead sinful men into all wickedness, the which he continually strengtheneth, enrageth, animateth unto all evil. But when a stronger then he cometh, even the good Spirit of God, he casteth him out, and taking possession, dwelleth, reigneth, and ruleth in our souls and bodies, creating in us that quality of holiness, and righteousness called the Spirit, which he substituteth a • his Vicegerent and chief Deputy in the regenerate man. Nor doth the Spirit of God leave the spiritual man to himself, but continually sendeth unto him fresh aides of renewed graces whereby he is enabled to overcome.

Q. What is the Property of these Enemies?

A. They are irreconcilable, and can never be accorded, till the one or the other be utterly subdued; yea, till the flesh be abolished, for the Spirit cannot be overcome. But though the flesh cannot prevail against the Spirit, yet we are to know, that it is not an enemy to be contemned, but exceeding pernicious and dangerous, the mightiest and chiefest Captain under the Prince of darkness, without whose help he could do little. For though he should assault us with a huge Army of his temptations, and have his strength re-enforceed, and even twice doubled with the aides of all worldly enemies, yet they could do nothing if we did not yield unto their assaults, or the inbred enemy did not betray us into their hands. This is apparent in the example of our Savior Christ, who being free from the inward corruption of the flesh, was not at all endangered with the outward temptations of the Devil. And whereas the hellish sparks of his suggestions fall into our corrupt hearts (as it were) into tinder or gun-powder, by which they are nourished and much increased in their strength and violence; they did no more work upon our blessed Savior, whose pure nature was no jot tainted with carnal corruption, then a weak Dart that lighteth upon an impenetrable Armor, or a small spark of fire that should fall into a Sea of water. Needs then must the flesh be a dangerous enemy, seeing all danger is by and through it; needs must it above all be most pernicious, seeing it exposeth unto all mischief, and nothing without it were able to hurt us, if we be not greatly wanting to ourselves, as were our first Parents.

Q. How may it appear that the flesh is a most dangerous enemy?

A. 1. It is most malicious, which appears in divers respects. First, That it is wholly evil, the fountain of all evil, the poisonous puddle from which do flow the stinking waters of all evils. And this our Savior noteth, whereas he saith, That which cometh out of the man, defileth him. So the Apostle James maketh this carnal lust the Mother, as the Devil is the Father of all sin and wickedness. From the inward concupiscence of the heart proceed evil thoughts. And so far off is the Law of God from stopping this flood of wickedness, that it swelleth so much the higher, and the opposition of God's will taketh occasion of greater rebellion, breaking down all the bounds and banks that should stay and keep it in. And as a wild beast or cursed ban-dog groweth more fierce and enraged when they ar • r • sisted, or when they are curbed in and tied up: So this savage flesh and sinful corruption takes occasion by the knowledge of the Law the more to transgress it, and the more that it is checked and restrained, the more violent it groweth in its wicked rage. Secondly, It is in deadly hatred with the spiritual man, continually disturbeth his peace, undermineth his safety, and is still plotting his ruin and destruction. Neither is it possible to conceive a more bitter opposition in all things, then between the flesh and the spirit; for what the spirit undertaketh, the flesh crosseth, what that furthereth, this hindereth, and at all times and upon all occasions the one nilleth, what the other willeth. In which respect it may easily be said that these two cannot reign and flourish in the same man at once, for the prosperity of the one, is the ruin of the other, the kindling of fleshly lusts is the quenching of spiritual, the nourishing of carnal concupiscence after earthly things, is the choking of spiritual concupiscence after that which is divine and heavenly. Thirdly, The flesh is most tyrannous if it get dominion: for it subjecteth us unto most miserable bondage and servitude, not suffering us to take any rest night nor day. There is no estate so vile and abject as the state of a bond-slave; nor no bondage comparable to the bondage of our lusts, for what lust commandeth, be it never so base, hurtful, dishonorable, (as sin ever is) it must be done. If unjust anger provoke to revenge, they must kill and slay; if filthy lust impose never so hard a task, they must undertake it, though it directly tend to the dishonor of God, the ruin of their estates, the staining of their fame, the hazard of their lives, and damnation of their souls. If covetousness command the campassing of some wealth, they must make no question of right or wrong; of hurting other men or their own persons. If ambition would have them to aspire to preferment, they must not stick to tread all underfoot that stand in the way, they must lie and dissemble, swear and forswear. The gally-slave hath some rest in the night season, but the flesh will not suffer men to be quiet at any time; it solliciteth to sin continually, sleeping and waking, upon all occasions, in all companies. Nature must have refreshing, sin will never tire. But what is the wages of this toilsome life? None, but the displeasure and curse of God, guilt of conscience, hardness of heart, and destruction of soul and body. Dearely beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts, which war against the soul. The end of which war is not only to get the victory, and to keep us in subjection, but to cast all that are conquered into the prison of hell, and to plunge them into everlasting condemnation of soul and body. When we were in the flesh, the motions of sin which were by the Law did work in our members to bring forth fruit unto death. If we live after the flesh, we shall die. 2. The flesh is a mighty and powerful enemy: for in the unregenerate it reigneth as a mighty Monarch or cruel Tyrant, in the little world of man, holding every faculty, power and part of soul and body in subjection; from whose force and power, the sons of men are not able by any outward means afforded by nature, or offered by grace, to free themselves: Nay, they neither can nor dare to attempt their liberty, because their wills are no less captivated, then their other parts and faculties, and it is their chief delight to live in this slavery. In the regenerate it is exceeding strong, though not so puissant as in them that remain in their natural corruption. For it maketh war against the spirit, doth often foil and overcome the godly, and carry them captive into the Law of sin. When the godly resolve with themselves to keep the Commandments of God, what strong and manifold resistance do they find from the flesh! 3. The policy of the flesh is more pernicious then its strength. The heart of man is deceitful above all things, and desperately wicked. Howsoever Satan the old Serpent in respect of his natural abilities and long experience, may be more cunning and politic in himself, yet his deceit is not so great in abusing and wronging us, as is the deceit of our own flesh. For this being a part of ourselves, it is of the privy council of our thoughts, and knowing our most hidden imaginations, and secret intentions, it can take advantage of them to work to our overthrow. Now this fraud and policy of the flesh, is most pernicious, in that it often prevaileth and much deceiveth us, which tendeth unto our exceeding hurt, even utter destruction. Moreover the danger of this deceit is so much the greater, because it is so subtle and secret, so deep and disguised, that it can hardly be discerned and found out. Our longest line cannot sound the bottom of this gulf, our quickest and most piercing sight cannot discern the multitude and strength of these subtle enemies. 4. The flesh is a domestical enemy, that dwelleth with us, yea in us; it keepeth possession in the strong forts and castles of our minds and wills, our hearts and affections, where our chief strength and treasure lieth. It adhereth and inseparably cleaveth unto us, as being a part, and the greater part of ourselves. Whereby the dangerousness of this enemy appeareth, for he is near at hand, that we can have no leisure and opportunity to fit and prepare ourselves for the conflict, before his approach: the war he maketh is domestical and intestine, in our own bowels. Nay more, here one person doth not fight against another, nor the body against the soul of the same man, nor yet one faculty alone against another of a different nature, the sensitive against the reasonable, and the will and affections against the judgment and conscience; but also the self-same faculties against themselves, reason against reason, will against will, the same affection against the same, love against love, fear against fear, hope against hope. This enemy cleaving unto us in all places and at all times, is ready to watch all occasions, and to take all opportunities of doing us mischief, laying traps and snares for us in all our enterprises. Do we undertake the performance of holy and religious duties? Why then it dogs and follows us to the exercises, and distracts us with worldly cogitations and wandering thoughts, and oppresses our minds with dullness, drowsiness and carnal weariness. Are we employed in the duties of our callings? It will make us negligent and lazy, and carry us away with carnal pleasures, or so wholly and earnestly intent on them, that we shall spare no time for God's service, nor for the enriching of our souls with spiritual treasure. Do we eat and drink to relieve and sustain our bodies? It is ready to make our Table a snare, turning sufficiency into superfluity, and necessary food into excess and belly-cheer, surfeiting and drunkenness. Do we intend to refresh ourselves with honest recreations? It doth attend and wait on us, moving us to consume a great part of our time in them, which should be allotted to better exercises, and even spend our strength and spirits in the immoderate use of them, whereby instead of being refreshed and cheered, we are disabled and made utterly unfit for the duties of Christianity and of our callings, and are so wholly taken up in the means, that we neglect the main end for which we use them. Yea, Do we after our labors betake ourselves to our rest? When we lock our Chamber doors, we cannot shut out this enemy, but whether we will or no, it will be our bed-fellow, and is always ready at our lying down to distract us from any good meditations or serious examination of what we have done or omitted the day past, to fill our minds with vain dreams and wicked imaginations, and to oppress our nature instead of refreshing it, whilst we give ourselves to too much drowsiness. 5. It is indefatigable and never wearied, whereof it is that it is so impudently importunate, that though it hath many repulses yet it will take no denial, though in the conflict it be often beaten back and put to flight, yet it will never quite leave the field: but unite its scattered forces, and receiving new aids and encouragements from the devil and the world, it will afresh assault us and renew the fight; herein resembling an hunger-starved Dog who will by no means leave the house where he hath often been relieved; but no sooner is beaten out of one door, then he re-entereth into another. Yea, oftentimes the more these fleshly lusts are resisted, the more enraged and violent for the time they grow, and the means and medicines which God hath appointed to cure them, make the disease but the more desperate. 6. And lastly, This Combat between the flesh and the Spirit, is fought in a place of great disadvantage, namely, this world, where the worser part hath many friends and strong aides, even millions of wicked men, and whole Legions of Devils, and contrariwise the better part hath few friends, many enemies.

Q. What equality is there between these two Combaters, the flesh and the Spirit?

A. The flesh usually is more in measure then the Spirit. The flesh is like the mighty Giant Goliath, and the Spirit is little and small like young David. The speech which is used of some Divines, that the regenerate man hath but the relics of sin in him, must be understood warily, or it may admit an untruth: for the measure of grace it can be but small in respect of corruption, we receive but the first fruits of the Spirit in this life, (which is but as a sheaf or two in comparison of the whole harvest) and must wait for the accomplishment of our redemption till the life to come. None can come to be tall men in Christ, according to the age of the fullness of Christ, till after this life.

Q. What encouragements have we then to undertake this Combat?

A. 1. The power and efficacy of the Spirit is such, that it is able to prevail ordinarily against the flesh. For the flesh receives its deadly wound at the first instant of a man's conversion, and continually dieth after by little and little: and therefore it fights but as a maimed soldier. But the Spirit is continually confirmed and increased by the holy Ghost: also it is lively and stirring, and the virtue of it is like musk; one grain whereof will give a stronger smell, then many ounces of other perfumes. Some may say, that the godly man doth more feel the flesh then the Spirit; and therefore that the flesh is every way more then the Spirit. We may answer, that we must not measure our estate by feeling, which may easily deceive us. A man shall feel a pain which is but in the top of his finger more sensibly then the health of the body: yet the health of the whole body, is more then the pain of a finger. To say nothing, that the clear sight and sense of corruption, is not attained by corruption, but by grace. In the state of corruption, by the light of nature and external instruction, we may discern many things to be out of order: but the poison of corruption and depth of sin engraved in our flesh, cannot be known without the light of grace. 2. Our grand Captain Jesus Christ hath by his death overcome, and led it captive upon the Cross, triumphing gloriously over it together with the rest of our spiritual enemies, so as none of them shall be able to hurt us. Therefore when we are weak and tired in the fight, let us fly to the standard and fight under the Shield of Christ our Savior, who is so mighty and omnipotent that he is able to vanquish and overcome all our enemies alone, only he would have us to fight with him in the battle, that so we might accompany him in his glorious Triumph. 3. We fight the Lord's Battels, and therefore he being on our side, we are sure, (if we will but fight) to obtain the Victory in the end. 4. Though our spiritual part be but the first fruits, yet it is an earnest of the whole Harvest; though small in quantity, yet of greater power then the flesh. Greater is he that is in you, then he that is in the world. The flesh indeed is a Giant in bigness and strength, but such an one as being in a deadly consumption, pineth away by little and little till it be wholly abolished. 5. We have a wisdom to direct us in this fight, in comparison whereof all the depth and craft of the flesh is but childish folly. The Lord hath given us his Word to be our line, which if we follow, we shall find every creek and corner in our deceitful hearts, and discover by its light all their subtleties and crafty policies, and prevent and disappoint them by the power of grace. 6. As we are assured of Victory if we will fight, so of a glorious Crown when we have overcome; which should encourage us to suffer a little while the pains of this spiritual Warfare. When we are weary in running the Christian race, let us comfort and refresh ourselves by having continually in our eye the Goale and Garland that is prepared for us. 7. Unless we fight against the flesh, we shall be led captive of it and kept in bondage: nay, we shall utterly perish in it. Joab encourageth his Soldiers to fight against the Syrians thus, Be of good courage, and let us play the men, for our people, and for the Cities of our God: Much greater cause hath each Christian to bid battle to the flesh for the liberty of his soul, and eternal salvation. If we fight not, we die; if we make not resistance, we shall go into captivity; if we be at one with the flesh, we are at enmity with God; if we spare the flesh, we destroy our souls. But if we would prevail, we must be courageous, vigilant, circumspect, and fervant in prayer for the assistance of the holy Spirit in this conflict, to strengthen us in the Combat, and to renew and repair our wearied, fainting and decayed graces, that so receiving new life, vigor and strength from him, we may thereby be enabled to hold out unto the end. 8. The rage of the flesh when we deal sharply with it, is but like the fury of an enemy, who hath received a mortal wound, which if for the present he be resisted, the blaze of his choler quickly goeth out, and fainting in his strength, he will fall at our feet. It is but like the reluctance and resistance of a base-minded slave, who by a few and small stripes is so enraged that he is ready to catch his Master by the throat, but if he be thoroughly hampered and soundly beaten, he will fall down at his feet and bear what stripes he pleaseth to give him without resistance. And therefore let us make this use of the rage of the flesh, to be moved thereby to unite our forces, and redouble our blows, and then though it make never so many gallant bravadoes, it will quickly yield, and we shall be sure of an happy Victory.

CHAP. II. Concerning the Subject of this Combat, in whom it is fought; And how the flesh and the Spirit being contrary, can be said to consist in the same Subject. What this Conflict is, and whether it be in all the regenerate after the same manner. The Causes thereof, with the manner of the Fight in our several faculties and parts.

Question: WHat is the Subject of this Conflict, in whom it is fought?

A. The Subject of this Combat are such persons as are regenerate, and the faithful only, that be of age and discretion, whilst they live: for in them only is the cause of this Conflict, which is the cohabitation of these enemies which assault and resist one another. 1. They that are perfectly sanctified feel no strife; as there can be no such Combat in the glorified Saints, because they are perfectly cleansed from sin, and have no relics of the flesh, or sinful corruption remaining in them, nor in Adam in the state of innocence being perfectly holy. If it be objected that there was a Conflict in our Savior, who was perfectly holy, when in his agony he prayed to have the Cup pass from him. The answer is, that this was not the Conflict between the flesh and the Spirit, but the fight of two desires in different respects, and both just; or it was the Combat between the superior and inferour will, the will of reason, and the sensitive appetite. So a man by his sensitive appetite may desire to eat and drink, and in his superior will may desire rather to abstain, that it may be conformable to God's revealed will. And thus our Savior being man, and in all things like unto, sin only excepted, desired that the Cup of his passion might pass from him in his inferour will or natural appetite, which shunneth death and seeketh the preservation of itself: but in his reasonable will, considering the end why he came into the world, which was by his death to glorify God in perfecting the work of our redemption, he over-ruled the natural appetite, and did wholly submit himself to the will of his Father. Neither is the sensual appetite sinful and unlawful, when it is subjected to the reasonable, as it was most perfectly in Christ: but when it goeth about, of a subject to become a Sovereign, and to resist and over-rule that unto which it should yield obedience, 2. This Conflict is not at all in those who are unregenerate and unsanctified, for in these one of the Combatants, which is the sanctifying spirit of grace, is wanting, and they are ruled by the flesh under their chief Commander Satan, whose Kingdom is not divi • ed in the carnal man, but he quietly reigneth and possesseth all in peace. Neither is there in him any power of saving effectual opposition, for he is not only sick, but stark dead in trespasses and sins Their mind and understa • ding is blind, dark, foolish; their wisdom is earthly, carnal, and devilish, standing in direct opposition against the wisdom of God; their desires are corrupt, according to the sinful inclination of their froward will. Howbeit we are to know, that there is even in the carnal man another fight or skirmish, which having some seeming show and similitude of the spiritual Conflict, is by worldly and civil men mistaken for it: But these Combats do much differ, and how they are to be distinguished we shall see hereafter, when we have spoken of the manner of this Combat. 3. This Conflict between the flesh and the Spirit is in all the regenerate, who have received spiritual illumination, and have the use of their reason and understanding, being possessed of God's sanctifying graces, not only in their habits, but also in their acts and operations; not in the faculties alone, but also in their functions and exercises. This is proved by the testimonies of Scripture, and common experience of all men regenerate. Neither is it possible that this mortal Combat should be fought in any, but that they must easily feel the terrible encounters and cruel blows given on either side. Not between divers faculties, as the conscience and the will, the mind and judgment against the affections and several f • culties: but the self-same faculties, as they are regenerate, fighting against themselves as they are unregenerate; as error against truth, and truth against error in the same mind and understanding, faith against doubting, and doubting against faith in the same heart, willing against nilling, and nilling against willing, about the choosing and refusing of good and evil in the same will; the love of God conflicting and combating with the love of the world, the fear of God with the fear of men. All which doth plainly prove that their whole man is divided, and part-takings in all their faculties and powers of body and mind, the one adhering and cleaving to God, the other drawing to Satan and the world, the which is more feelingly discerned, and experimentally felt by every true Christian, then it can be demonstrated and evidenced by any man's writing. Finally, the contrary effects which every Christian may observe in himself do sufficiently argue and demonstrate that there are contrary causes in him from which they proceed. For who findeth not, after his regeneration and conversion, himself to be a Kingdom divided, and that as in his spiritual and renewed part, he hath a great desire to serve his Lord and Redeemer, so in his fleshly part, he is inclinable unto the service of sin and Satan for the base hire of worldly vanities? And from this contrariety in affection and disposition, the Christian may discern the like contrariety in all his actions, which arise and spring from them. For one while the Spirit lifteth him aloft in heavenly meditations, and another while the flesh pulleth down his thoughts, and fixeth them upon earthly vanities; Now with posting speed he runneth in the ways of God, and sayleth with full sails, having the wind and tide to help him forward, and soon after the flesh diverteth him into the by-paths of sin, or maketh him sit still, or to return unto his old courses. These things sufficiently manifest to every sanctified man, that the flesh and Spirit do continually war one against another. And howsoever our chief Commander may sometime sound a retreait, and give us some intermissions for the renewing of our forces and recovery of our breath, yet utter dismissions we shall not have from this warlike service, till having overcome all our enemies by death, we shall receive the Crown of Glory.

Q. The Intellectual nature is individual, not capable of contrary qualities.

A. It is false that the Intellectual nature is individual, in which there is so manifest a contemperation of flesh and Spirit, that we do not what we would, and yet we can do nothing, which we will not. Was not the will divided in Peter? wherein there was something for which it was said to him, Blessed art thou Simon Bar-jona, for flesh and blood hath not revealed it to thee, but my Father who is in Heaven; and yet there was something for which it was said unto him, Get thee behind me Satan; for thou savorest not the things that be of God, but those that be of men. And who seeth not that the heart of the poor man was divided, when he crieth out, I believe Lord; but addeth presently, Help mine unbelief? At one and the same time, he who did not yet perfectly believe, did both believe, and was incredulous. And always in the Warfare of this present life, the will is distracted betwixt good and evil, striving in the part ascending with the part falling, the sale now hanging on this side, now on that, that we must necessarily understand it to be divided in itself, whose effect is so divided. And yet we cannot infer that the regenerate do serve God and the Devil: for with the heart they properly serve God, and yet the will hath something of its own, whereby it comes to pass that it cannot serve God perfectly; and by accident something comes between now and then which is not of God, which happens by human frailty in them whom the wicked cannot touch.

Q. The flesh and the Spirit are contrary, how then can they consist in the same Subject?

A. It is impossible that contraries should stand together in the highest degrees, because they mutually expel one another. So it is impossible that the flesh and the Spirit should both reign in the same man: for as grace entereth, corruption is expelled. But in remiss degrees, contraries may consist together, though not without strife: So the flesh and the Spirit do dwell together in the regenerate, as under one roof, in remiss degrees, but not without Combat: in which one while this, another while that doth prevail or give place.

Q. What is this Conflict?

A. It is a continual Conflict between the unregenerate part of the flesh, with the lusts thereof, and the part regenerate, the Spirit with all the holy qualities, graces and motions thereof, by reason of their contrariety in nature and conjunction in place, whereby they mutually lust and strive one against another, the flesh willing and embracing that evil which the Spirit nilleth and hateth, and nilling and shunning that good which it willeth and effecteth, and contrariwise. For in this Conflict they mutually assault one another with irreconcilable enmity and unpla • able contrariety; so that as the one getteth, the other loseth, as the one gathereth strength, the other is weakened; and look how much this prevaileth and triumpheth: so much his enemy and opposite is foiled and dejected. Like herein to a pair of Scales, in which the rising of the one is always joined with the going down of the other; or like the Spleen in the body, the swelling whereof is joined with the others Consumption.

Q. Is this Combat in all the regenerate after the same manner?

A. This Conflict between the flesh and the Spirit is not in all the faithful after the same manner, nor in the same measure, but diversely as it pleaseth the Lord to glorify himself in the manifestation of his wisdom, goodness, and omnipotency, either by giving unto his servants a great measure of strength and spiritual grace by which they obtain an easy Victory, wherein the bounty of his goodness clearly shineth; or a less or scanter proportion, by which nowithstanding they are enabled as certainly, though not so speedily to overcome, hereby magnifying the all-sufficiency of his power, which more manifestly appears in our greatest weakness. For according as the measure of our spiritual strength and riches of God's grace, as also of carnal corruption differ in respect of their divers proportions, such is the difference of this Christian Combat between one faithful man and another. Some receive but a small measure of spiritual grace, and these through their weakness, commonly make war against the assaults and encounters of the flesh but weakly; though the Lord performing to them his gracious promise, will not suffer them to be tempted above their strength. Sometimes there is in the regenerate less reformation of their corrupt natures, by the restraining grace of God and the common gifts of the Spirit, by reason whereof the flesh is of greater strength, and the corruptions thereof are much more malignant: So that though they have a great measure of strength and spiritual grace, yet they cannot with any ease, or in short time get the upper-hand, but there is much struggling and wrestling, sharp and fierce assaults on both sides. Finally, the Lord to show the riches of his bounty, doth sometimes give unto his servants such a large measure of grace, spiritual strength, knowledge, faith, love, Christian magnanimity and the rest, that none of their spiritual enemies are able to withstand them, but in the first encounters after this strength received, they foil, wound, and vanquish them, either leading them captive without any great resistance, or else putting them to a shameful flight. But this Christian Champion doth not thus prevail by virtue of any natural strength, but through the gifts of the Spirit.

Q. What are the Causes of this Conflict?

A. 1. The remote Cause is the will of God appointing this Fight; and to this purpose, not perfecting our sanctification in this life, but in part regenerating, and in part leaving us unregenerate. Of this Counsel of God divers Reasons may be yielded. 1. It is profitable for the setting forth of his glory. It doth most manifest and magnify the glory of God's power; for the weaker we are in our regenerate part, the more clearly his power and wisdom shineth, which so strengtheneth this weak part, that it is able to stand in the day of Battle, and in the end obtaineth a full and perfect Victory. Again, God is glorified, when we are moved hereby to attribute the whole glory and praise of our salvation to the alone mercy of God, both in respect of the beginning and perfecting thereof. Moreover, the wisdom and power of God is more manifested and glorified, when he doth his great works by contrary means and causes, which in their own nature would rather hinder them; as to preserve his graces by temptations. Lastly, We are hereby made more thankful unto the Lord, and more cheerful in singing to his praise. For the more sensible we are of God's Benefits, the better we esteem them, and consequently receive them with greater thankfulness: but the more we have found the want of them, the more sensibly do we apprehend their excellency when we enjoy them. Our restoring out of a state of imperfection unto perfection, is much more acceptable, then if we had always been preserved in it, even as it gives us more contentment, having been poor to be made, then to be born rich. The more free our graces received do appear unto us, the more are we affected with them: But our growth in sanctification is manifested to be the free gift of grace by the opposition of the flesh. 2. It is profitable for our good, and the furthering of our happiness. It is effectual to make us deny ourselves, and a notable means to train us up in humility, which is a grace most acceptable unto God, and to subdue our pride, and all vain-glorious conceit, which above all vices is most odious and hateful. We are hereby moved to abhorue sin, which God hateth, with greater detestation, when as by our own experience we find the venom and poison of it working in ourselves; and to bewail and forsake it with more earnest endeavor, when we discern and see what miserable effects it produceth, and what bitter and cursed fruits it bringeth forth in us. By the sight and sense of these sinful corruptions still dwelling in us, we are occasioned to fly oftener unto God by fervant prayers, acknowledging and bewailing them before the Throne of Grace, earnestly craving the remission of them, and the assistance of God's grace and holy Spirit, whereby we may be enabled to mortify our corruptions, and to fly all sin for the time to come. We have also through these corruptions dwelling in us, the benefit of spiritual exercise, whilst we make war against them, withstand their assaults, prepare ourselves for the Conflict, watch over our own hearts that we be not surprised at unawares, mortify and subdue them with the Sword of the Spirit, exercise the spiritual graces received from God, and ourselves in all holy duties which God requireth for the obtaining of Victory. It may serve to make us go on in our pilgrimage with contentment, and to bear all afflictions which are laid upon us with meekness and patience, not only because we have deserved them by sin, but also because we know and have experience that these corrections are necessary to bridle and mortify the flesh with the lusts thereof, and serve as drawing salves to draw out the coar of our corruptions. It is also profitable for the weaning of our hearts and affections from the world, and to make us long after our heavenly happiness, when as we find ourselves tired and wearied in fighting, not only with foreign foes, but with these secret intestine in our own bowels. The Crown of Glory and eternal rest will be the more welcome, and the graces of the Spirit the more glorious, as our Conflicts in this life are the more sharp and difficult. The shade is comfortable to the weary Traveler. The Guord pleased Jonah well, when the Sun beat upon him that he was ready to faint. 3. It is suitable and seasonable to the time and place wherein we live, that these relics of sin should remain in us. For it is appointed by God that we should not in this life attain unto perfection, but that we should only labor after it and attain unto it in the life to come. The immediate formal cause of this Combat is twofold. The one is the contrariety which is between the flesh and the spirit, which is exceeding hostile, and full of all enmity and opposition: for in nature they are directly opposite, as heat and cold, light and darkness, health and sickness. What is the Spirit infused into us, but the quality of holiness and righteousness renewed according to God's Image? What is the flesh, but the defaceing of this Image, the deprivation of this Original righteousness, and the stain of natural corruption which hath overspred and defiled all the powers and parts of our souls and bodies? The other is their cohabitation and dwelling together in the same place and subject, the same room and faculty, which ministereth unto them, mutually occasion, and imposeth a necessity of their continual opposition, even as when fire and water, heat and cold meet together.

Q. What is the manner of this Fight?

A. As the enemies are spiritual, so is the manner of the Fight spiritual, by inward lusting and concupiscence, whereby motions and inclinations, either good or evil are stirred up in the soul and heart. And thus there is a contrary lusting between the flesh and the spirit, the one lusting against the other. In which their contrary lusting, they both of them mainly aim at two general ends. The first aim of the flesh, is to stir up and incline us unto such lusts, desires and motions as are sinful and contrary to the Law of God; as to infidelity, impenitency, pride, self-love, hatred, envy, uncleanness, covetousness and such like: Or to speak more distinctly, it endeavoreth to beget and stir up, preserve and nourish evil cogitations in the mind, wicked inclinations in the will, and sinful affections and desires in the heart; in which respect it is fitly compared to a fiery Furnace or boiling Pot, which continually sendeth up sparks and smoke; and by the Apostle James it is likened to a filthy Harlot, which by her alluring baits enticeth to commit folly with her, upon which followeth the conception and birth of sin, causing death. And our Savior Christ telleth us, that from within, even in the heart, (that is, the sinful flesh and natural corruption which resideth in the heart) proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, laciviousness, an evil eye, plasphemy, pride, foolishness. The second action or aim of the flesh is, either to repress and smother the good motions and inclinations which the Spirit exciteth and stirreth up in us, or else to poison and corrupt them, that they may become unprofitable and turned into sin. So when the Spirit moveth us to perform some good duty of God's service, of justice or mercy, it will labor to quench this motion, and to withdraw us from it, either by alluring us utterly to neglect it, or to spend our time rather in pursuing worldly vanities, or by persuading us, that there is such difficulty in it, that we shall not be possibly able to compass or achieve it; that it is very irksome and unpleasant, or unprofitable and not worth our labor; that the loss we shall sustain by it is present, the gain uncertain. But if it cannot wholly pervert, then it enticeth us to use delays, because we may be fitter or have better opportunity to perform it hereafter, then at this present; It also hangeth dullness and sloth upon us, that we are loath to stir about the work of God, or at least undertake it as men do things by half-chare, unto which they bear no hearty affection. Finally, it endeavoreth to interrupt or distract us in them, and to stain them with our imperfections and corruptions, that they may not be acceptable. As when we set ourselves to pray or hear the Word, it will put into our minds worldly cogitations and wandering thoughts, that so we may not attend those holy exercises, or else oppress our hearts with drowsy dullness, deadness of Spirit and carnal weariness, so as we cannot perform them with any cheerfulness. The Spirit aimeth at a twofold end also. First, It endeavoreth to stir up and preserve good motions and inclinations in us, as good meditations in the mind, good resolutions in the will, good desires and affections in the heart, which are conformable and agreeable to the holy will and Word of God. Thus the Apostle saith, That we have received an unction from the holy One whereby we know all things. And S ^t Paul exhorteth us not to quench the Spirit, that is, the good motions which arise from it, as it were sparks from the fire. So David: I will bless the Lord who hath given me counsel; my reins also instruct me in the night season; that is, those sweet meditations and motions which the Spirit secretly in the night season putteth into our minds and hearts. And the Prophet Isaiah saith, that the ears of the faithful shall hear a voice behind them, saying, This is the way walk ye in it, when they turned to the right hand, and when they turned to the left: Which is to be understood not only of the voice of God's Ministers outwardly speaking unto us in the Ministry of the Word, but also of the voice of the Spirit secretly by the good motions thereof leading us into all truth. For so our Savior promiseth accordingly, that he would send his Spirit the Comforter, who should convince the world of sin, righteousness and judgment; and that when he was come, he should lead the faithful into all truth; and reveal unto them things to come. The second action of the Spirit is, to labor and endeavor the suppression and subduing those evil motions which the flesh raiseth in us, and still moveth us to take the first and best opportunity of serving God and doing his will. So also it purifieth the heart by faith from all our sinful corruptions, and maketh us to labor and strive against our infirmities and imperfections, that we may with fervency of Spirit and cheerfulness of heart perform all holy duties and service unto God; and when in these endeavors we come short of our desires, through this sinful flesh which doth so easily compass us, it moveth us to bewail our imperfections, and still more and more to labor in the use of all good means, whereby we may attain unto more perfection, as we see in the example of the Apostle Paul, who kept under this body of corruption, beating it, as it were, black and blew, that he might hold it with the lusts thereof in subjection; whereof when he failed, and was either hindered from doing good, or led captive unto sin, he makes lamentable complaints of these rebellious lusts; and not contenting himself with that portion of grace and godliness unto which he had attained, he forgot what was past, and still did labor and strive to attain unto more perfection And thus the Spirit mastereth and subdueth the flesh, so as it cannot have full liberty, and take its full swing in sin, as it desireth: according to that of the Apostle, Whosoever is born of God doth not commit sin, for his seed remaineth in him; that is, grace wrought in the heart by the Holy Ghost, which resisteth the rebellious desires of the flesh; and he cannot sin, (namely like the unregenerate with full swing and consent of will) because he is born of God.

Q. Let us consider the manner of this Fight between the flesh and the Spirit in our several faculties and parts?

A. 1. The understanding being in part regenerate and sanctified, and in part unregenerate and corrupt, partly enlightened with spiritual, sound and saving knowledge, and partly obscured with the relics of ignorance; and not only so, but also much defiled and depraved with curiosity, dullness, negligence, presumption or conceit of knowledge, there is a continual Combat maintained in it, between sound knowledge on the one side, and palpable ignorance, gross dullness, vain presumption which make resistance. In the mind there is a Conflict between the knowledge of the truth and natural blindness or ignorance. For seeing in this life we know but in part, therefore knowledge of the truth must needs be joined with ignorance in all that are enlightened: and one of them being contrary to another, they strive to over-shadow and over-cast each other. And this is the cause of this Conflict, whilst ignorance striving to keep its place in the understanding, raiseth thick mists and dark fogs to obscure the light of truth, and to put out or dazzle the eyes of the mind; and on the other side saving knowledge doth endeavor with the Sun-shine of truth shining clearly in God's Word, to dispel and scatter these misty fogs by little and little, until it shine forth brightly unto perfect day. Again, carnal curiosity neglecting those things that are profitable, necessary, and revealed to be known of us, laboreth after nice and idle speculations and curious questions, which as they are useless and vain, so also abstruse and secret; or else diveth into God's hidden counsels which he hath forbidden us to search and pry into. But saving knowledge not only leaveth secret things as belonging to the Lord our God, but also represseth and mortifieth our curiosity as much as may be; and restraining us from going about to understand above that which is meet, it understandeth in sobriety, according as God hath dealt to every man the measure of faith. It apprehendeth things revealed as belonging unto us, and aimeth more at the use and fruit in practice, then in the theory and speculation, and to have feeling and experience of a little, rather then a bare conceit and ability to discourse of much. And yet it resteth not in a small measure, yea in truth not in the greatest proportion, but still laboreth after spiritual growth, and increase daily more and more until it come to perfection in Jesus Christ. But as the mind enlightened is quick to apprehend, and careful to increase in the knowledge of spiritual things; so it is unapt to conceive, and sluggish to search after the understanding of heavenly mysteries. Our sight is dim and old, to which great things appear small, and small things none at all. Our best endeavoures after the knowledge of God's Word, are not unfitly resembled to the motions of a man sick of a Fever, whose labor is mixed with much sloth and feebleness. By nature we are not more blind then self-conceited, knowing nothing, and yet vainly puffed up as if we understood all things; which poison is partly abated, not utterly expelled by the power of grace; so that in the renewed mind, there is a continual Conflict between the conceit of knowledge and soundness of truth, these two both residing in the same power of the soul, and yet being directly opposite the one to the other. Emptiness breedeth a desire of increase; conceit of fullness cloyeth the appetite. Thus it fareth with the most holy in this life, though not with all men in the same measure and degree; from whence these conclusions follow. 1. All Christians endued with the saving and sanctifying Spirit of God are enlightened soundly, dist • nctly, certainly to understand the things that be of God: but the most holy are ignorant of many things, know nothing for measure, clearness, and certainty as they ought to do. 2. The assent that is given to the truth of God is imperfect, mixed with much doubting; as the man in the Gospel saith, Lord, I believe, help my unbelief. The righteous do firmly give credit to the Scriptures, as the undoubted, infallible Word of life, and Rule of Religion: but this belief is not grown to perfect strength, nor freed from assaults of unbelief. 3. The righteous are in part acquainted with their natural blindness and corruption, but their darkness and corruption is far deeper then they can pry into. Every man is ignorant of much more then he knoweth by himself, and guilty of more sins then he can discern in himself. 4. The godly man desires to increase in knowledge of things profitable, but through infirmity he is prone to seek to know much, rather than what is behooveful, and tends to the furtherance of his salvation. 5. The Church of God was never so happy, that all godly and religious learned Divines should be of one mind in all points of Religion. The reason of it is, because natural blindness yet remaining, prevails more or less. Men that are dim-sighted and cannot discern without Spectacles, if they be set to descry a thing a far off, the most of them would be of divers opinions of it. The relics of ignorance still possessing the mind of the regenerate, is the cause why they know but in part, and see the truth of God through a glass darkly; the which imperfection of their spiritual sight and knowledge, worketh in them only a probable opinion in some things, and not a well-settled, resolved judgment, which maketh them to take that way which their conceit apprehendeth as the most likely: like divers men intending to travel towards the same City, who being uncertain and doubtful of the direct way in every point and turning, do in that particular choose divers paths, all leading to the same place, though some more direct, others much about. 6. These contrary qualities do fight continually one with another, and interchangeably both prevail sometimes, and sometimes are again foiled and get the worst. As for example, knowledge in the regenerate part of the mind, assaulteth ignorance that is mixed with it, and with the light of God's truth, scattereth and dispelleth the dark mists of ignorance; and soon after, ignorance through the neglect of reading, meditation, hearing the Word, prayer and holy conferences gathereth strength, and bleareth again the eyes of the understanding, that it cannot so clearly at least after a saving, feeling, and experimental manner discern the things of God. And when ignorance prevails, men otherwise godly and religious, may leave the way of truth and fall into errors, after their understandings have been truly enlightened, the flesh dazzling the eyes of their mind, whilst with its mists and fogs it darkeneth the light which formerly did shine unto them. The which befalleth them sometimes, not only in the knowledge of those points of Religion which are of less consequence, but also exceeding weighty and fundamental, as we see in the example of the Corintheans and the Galatians, even after the truth of the Gospel had been preached unto them. And as one man may err, so may an hundred; yea, a whole particular Church. For in respect of this Combat, the estate and condition of all men is alike: that which is the state of every man, is the case of all, the same reason being of the whole and all the parts. Whence it appears, that the Church militant upon earth is subject to error. But yet as the diseases of the body be of two sorts; some curable, and some incurable which are to death; so likewise errors are. And the Church though it be subject to sundry falls, yet it cannot err in foundation to death: the errors of God's Children be curable. Some may here say, If all men and Churches be subject to error, then it shall not be good to join with any of them, but to separate from them all. I answer, though they may and do err, yet we must not separate from them, so long as they do not separate from Christ. Though the visible Church offend, yet may we not forsake her until Christ sue a Bill of Divorce against her. We need not fear infection amongst them by Communion and society, that sup with Christ and enjoy his presence in his holy Ordinances. But seeing through the flesh remaining in us, we are subject to ignorance and error: this should make us to conform our opinion to the analogy of faith, and as to hold fast those Doctrines which are manifestly grounded upon the Scriptures, so to be modest and sober in maintaining such points as are doubtful and controversial, when as other of our Brethren differ from us; Because we may err by reason of these relics of ignorance abiding in us; and they may err also out of human frailty. Finally, seeing the relics of ignorance and error will never leave us till death divide us, this must make us labor continually in the use of all good means, whereby our minds may be more and more enlightened. And especially we are to hear the Word, study and meditate in the Scriptures, and call often and earnestly by fervant prayers for the assistance and illumination of God's holy Spirit, whereby we may be preserved from error, and led into all truth. For if David who was wiser then his Ancients, had need to make that prayer; Open mine eyes, O Lord, that I may see the Wonders of thy Law; And if the Apostle Paul who was immediately taught by Christ, desired above all things still more and more to know Christ, then how much more should we, who come far short of their perfection? Again, constant, clear and firm assent to the Word of truth is opposite to unbelief, and is opposed by it. These two contraries do war continually in the soul, and sometimes the worst part doth get the upper-hand: In which temptation the godly have greatly staggered at the truth of God's Promises, and questioned what the Lord hath spoken. David confesseth of himself, I said in my haste all men are liars; The Disciples hear from Christ, O fools and slow of heart, to believe those things that are spoken by the Prophets: Zacharias is stricken dumb, because he believed not what was spoken unto him by the Angel of the Lord. Abraham is much commended in Scripture for his constant belief in the Promises of grace: but many tokens of unbelief are noted in him. Thus we see that the assent which men give to the words of truth, is often shaken through the infirmity of the flesh. Moreover, sound knowledge is assaulted with vain curiosity and conceit of self-sufficiency, which so prevails in the godly now and then, that neglecting the search of things necessary, sound and comfortable, they give themselves to vain and idle speculations, matters of doubtful disputation, distracting controversies, genealogies and such like. The Apostles Exhortation is not causeless, Give not heed to Jewish Fables, but speak the things which become sound doctrine. The Disciples are more forward to inquire, whether the blind man or his Father had sinned, than to be informed what use they should make of that visitation: to be resolved of the number of them that should be saved, than to strive to make their calling and election sure. This is an hereditary disease which we derived from our first parents, and in some measure more or less doth hang upon all the sons of God, so long as they carry about with them this body of sin. Lastly, Sound and sanctified knowledge doth encounter that spiritual laziness and deceit of mind, whereby we are apt to rest in the superficial and sleight apprehension of truth, not possessing the fruit and comfort of it: But this deceit prevails with us many times to the great prejudice of our spiritual welfare. Many times good Christians forgetting themselves, and giving place to sloth and security, do rest in this, that they hear the word, pray, can repeat what they have heard, be able to confer of matters of religion, but labor not to be well-grounded in the true religion, to possess the word as their own, and to be thoroughly changed into the nature of it. 2. The faculty of thinking, studying, devising, is partly renewed by grace, partly corrupted by the flesh, partly spiritual, and partly carnal, from which cohabitation of grace and corruption, followeth a continual strife and fight of thoughts and cogitations, imaginations and motions, devices, meditations and purposes, which labor mutually to expel one another, and to keep the mind in their sole possession. For when the spirit lifteth up the mind in divine contemplation, and causeth it to think and meditate on heavenly things as the end of our hopes, or on the service of God, the duties of Christianity, or of our lawful callings, as the means whereby we may attain unto them; then the flesh depresseth and pulleth it down, and by suggesting such thoughts as be simply worldly and wicked, or at least impertinent, vain and unseasonable in respect of present employment, do cause it to stoop unto earthly vanity. But the spirit finding itself thus defeated of those spiritual excellencies, which so earnestly it desireth, doth not rest thus dejected and depressed, but shaking off the thoughts of sinful vanities and sensual delights, it leaveth the earth and up again it mounteth in spiritual and heavenly thoughts. In respect of this combat it fareth thus with the spiritual man.