The Marrow of Divinity

CHAP. VII. Questions, and Cases of Conscience about Afflictions

Quest. W Hat is Affliction?

Answ. Any trouble, grief, or evil whatsoever, that happeneth either to soul or body, name, goods, or estate, for correction of sin, or for trial, as it doth to the godly: or for punishment and vengeance, as it doth to the wicked, Rom. 2.8.

Quest. Why doth God suffer his children to be distressed and afflicted?

Answ. He respects himself therein: For

First, God gains glory many ways by it; As first his power is seen in their [ I] distresses, his love, goodness, truth, &c. Then the Saints can say with Job, Mine eyes have seen thee, Job 42.5.

Secondly, not only present power and mercy is then seen, but former: we see what power was used in preventing misery, what mercy in giving comfort.

Thirdly, Then God shall have their custom and company. Children that care not for their Parents in prosperity, will fly to them in adversity.

He aims at his people's good therein: For [ II]

1. Whilest they are Spectators, they lay about them in getting and exercising of grace. Others deep sorrows make us see how needful it is to get much faith, patience, Scriptures, &c. in readiness.

2. They stir up to prayers, mercies, &c. as when Peter was in prison, they thought it high time to pray, Acts 12.5.

3. When themselves be afflicted, they help themselves by the afflictions of others; Such suffered this affliction, and God loves them, why not me also? Such cried, and sped well, why may not I? Psal. 32.5, 6.

God aims at the Parties good in great distresses: Hereby they are tried, humbled, [ III] have experience of their frailties and graces. We know little of ourselves till much distressed, neither what our weakness, nor what our strength in Christ is: How poor ourselves, no • how great our God is.

2. Hereby they are brought to receive often sentence of misery, Death, Hell in themselves; and its good to taste these things before we feel any of them: It will empty a man of himself, and make him trust in the living God. It will learn him those three lessons of Christianity, mentioned by Paul, Phil. 3.3. To worship God spiritually, to make Christ his joy, and to lay down all confidence in the flesh.

3. Hereby they are made helpful to all, For 1. We cannot pity others till experience hath taught us. 2. We will not be serviceable till affliction hath humbled and broken us. 3. We know not how to comfort others till ourselves have been wounded and healed: But when we have learned by experience, we can make our plaster serve another man, and comfort him in the same affliction with the same consolation, 2 Cor. 1.4.

See Dr. Harris 's David's comfort, p. 56.

Quest. Why doth God suffer holy men to be afflicted?

Answ. Saint Chrysostom hath set down eight Reasons, to which more may be added.

[ I] First, because otherwise they would grow proud of their gifts and graces.

[ II] Secondly, lest others should over-value them, and account them God's rather then men.

[ III] Thirdly, that God's power might the better appear in their weakness.

[ IV] Fourthly, that their patience might be manifested, and made exemplary, as in Job.

[ V] Fifthly, to mind and assure us of the Resurrection. For if man suffer not any that hath taken pains for him to go away unrewarded: much less will God suffer such as have endured so much for him, to go away uncrowned, Rom. 8.17.

Sixthly, For the consolation of others, when they see that all things fall alike [ VI] to all.

[ VII] Seventhly, That we may the better imitate them in their virtues, when by their sufferings we see that they were Partakers of the same nature with ourselves.

[ VIII] Eighthly, that we may be enabled to judge aright who are indeed happy, and who are truly calamitous and miserable.

[ IX] Ninthly, for the clearing of his own justice, as in David.

[ X] Tenthly, for purging out corruption by the rod of correction.

[ XI] Eleventhly, to wean them from the world by embittering it to them; as in the Prodigal.

[ XII] Twelfthly, to prevent sin by hedging up the way with thorns, Hosea 2.6.

[ XIII] Thirteenthly, to make them fly to God, as the child to the mother when its frighted.

See Stock on Mal. ch. 3. p. 236.

Quest. But what shall we say to extraordinary afflictions?

Answ. They are no good proofs of a bad person or condition, as in Job, &c.

Obj. But would God so afflict me if I were his child?

Answ. So? How so?

Obj. I am crossed in a child as never man was: so ungrateful: so unnatural?

Answ. Yea, except David: Eli▪ and yet they were beloved.

Obj. Oh, but I have such a beast to my husband as never woman had?

Answ. Yea, Abigail.

Obj. Oh, but my estate is so broken, that I am worth nothing?

Answ. So was David's at Ziklag : So Naomi’s, and yet beloved.

Obj. Oh, but I have sold all, and now want bread?

Answ. So did the widow of Sarepta, 2 Kings 4.1. So Neh. 5.2. &c. and Lam. 5.6, 10.

Obj. Oh, but my body is smitten too?

Answ. So was David's: Psal. 32.3. and Jobs : and yet beloved.

Ob. But I am disabled from all service: I can neither pray, nor read, nor hear, nor live, nor die.

Answ. So the Saints, Ps. 102.3. &c. the Church in Isaiah, and yet beloved.

Ob. Oh, but my spirit is wounded. I am scorched with hell-flames in my conscience.

Answ. So Job, and David, and yet beloved.

Ob. Oh, but I am torn in pieces with hellish blasphemous temptations?

Answ. Christ had such offered from Satan, and yet beloved.

Ob. Oh, but I am haunted with lusts: now impure lusts: then covetous, revengful lusts, &c.

Answ. So was Paul, Rom. 7.14. &c. Gal : 5.17. yet beloved. Resolve therefore that neither things present, nor things to come, shall be able to separate us from the love of God, in Christ. For no affliction forfeits our title.

Ob. Oh, but mine be sins, passions, temptations?

Answ. Let them be what they will. If they be afflictions to us: If they tire, wound; and make us cry to God, as Jehoshaphat did, when they pursue us, they weaken not our title.

Ob. Oh, but the smart of them may cause that without the hatred of sin! they may make us weary because painful not sinful!

Answ. 1. They may: but these two are not well opposed: painfulness comes after [ I] from the sinfulness: were they not sinful you could brook them well enough, for their pleasure and prosperity.

Secondly, If opposed; know the pains in hippocrites only follows sin committed, [ II] whereas thou arr distressed before hand, and art afraid to commit sin, and criest as Paul, Rom: 7:24. Who shall deliver me from this body of death.

Thirdly, Only great sins are painful, if nothing but pain be heeded, whereas [ III] thou art • roubled with the First motions; with the whole body of sin.

Fourthly, Sin is only painful to the unsanctified, whereas thou art as much [ IV] troubled for want of faith, love, humility, thankfulness, as for the overflowing of sin.

Fifthly, Paine makes an hyppocrite howl, but not to God, at least in the First [ V] place. But sin drives a Davia, First to God, then to men: It ends in prayer, not in fretting, despair &c. And is it thus with thee? Either thou must condemn David, or confess that a man may be crossed in wife, child, house, goods, friends, Kinsmen, all at once: Nay, hazarded in his life, tempted in his soul, troubled in his conscience, yea plunged into a Sea of miseries, and yet be dear to, and beloved of God. Dr. Harris.

Quest. What other reasons may be rendered why God's Children are exercised with grievous crosses?

Answ. Because they are so beset with corruption, and therefore must be purged. For

First, God's children will sometimes venture on noisome meats, and hurtful [ I] poison; they will feed on grosser sins; they will drink in the puddle of iniquity, and when the child hath so done what should the father do? If David will lie, and commit adultery, and murder the innocent, what can God do less (Unless he would have him spoiled) then scourge him thoroughly, when he will be walking so near Hells-mouth, then take him by the heels, and make him believe that he will throw him in. Its bettet he should lose his sin them God his child.

Secondly, If they fall not to deadly poison, yet will they surfeit of lawful meats; and pleasures unlawfully: So childish we are that we cannot be turned lose to [ II] delights, and keep a mean: we cannot have prosperity but we abuse it, swell, brag, snuff, look over our brethren, and forget ourselves; It was so with David, Psa. 30.6.7. Hezekiah, Jsa. 39.2.

[ III] Thirdly, God hath but need to diet the best of us sometimes, We are so lazy when we are full, as men after a Feast: we follow our calling as if we would drop a sleep: we perform exercises of Religion as children say their lessons, minding everything rather then that in hand: We come to God's ordinances as fed wantons to a Feast: nothing pleaseth unless it be some cickshaw, or new invention, though the worst dish upon the Table; So one trick of wit doth more affect, then twenty gracious sentences. It stands the Lord therefore upon if he will provide for his harvest, and our good, to take some pains with us, lest he fail of his vintage whilst we want dressing.

[ IV] Fourthly, Crosses had need to come, and to come thick, and to come in strength to the strongest of us, because in the best there be many, and strong corruptions. Oh the pride, the pride, the unbelief, the ignorances, the self-love that lodges in the purest soul! So that the child would be spilled, if the rod were spared.

[ V] Fifthly, as God lays many crosses on us, so we may thank ourselves for many too, not only because we deserve them, but in that we work them out of our own bowels: For many we draw upon ourselves by riot, idleness, rage &c. and others, though heavy enough, we make more heavy through our own folly, whilst we rake into our wounds, looking no higher: and what with unbelief, and impatience, we double the cross on ourselves; when God afflicts us in measure, we make our crosses beyond measure, because we keep no mean in mourning; yea we provoke our father to give us the more for our muttering and struggling. Dr. Harris. p. 210.

Now that God hath his great day for afflicting his own people appears by these texts. Jsa. 42.24. Jer. 10.25. and the reasons are,

[ I] First, Because there he doth more especially love, and therefore he will assuredly visit as occasion is justly offered for his so doing. Amos 3.2. you only have I known of all the families of the earth: therefore I will punish you, for all your iniquities. So Jer. 25.29. 1 Pet: 4.17.

[ II] Secondly, There God more especially hates: As he loves their persons, so he hates their sins, yea by how much the more he loves their persons, by so much the more, we may in a qualified sense say, that he hates their sins, as being the only enemies of the eternal welfare of their souls, and therefore though he corrects them in measure, yet he will not suffer them to go altogether unpunished. Jer. 30.11.

[ III] Thirdly, God is very tender, and jealous of his own honor, it being to him as the apple of his eye, the richest jewel in his cabinet: But the transgressions of his own people asperse him with dishonor, Rom. 2.23. Through breaking the law they dishonor God: yea their sins in some respect are greater then the sins of others, being committed against greater light, sweeter motions of the Spirit, louder cries of conscience, richer means of grace, more frequent purposes, promises, and vows of better obedience: and God hath said that such as honor him he will honor, and such as despise him shall be lightly esteemed, 1 Sam. 2.30.

[ IV] Fourthly, God hath still at hand a whole world of executioners, even all Creatures who are ready to run at his command, Psa. 119.91. and therefore when the day of visiting his people comes, he cannot want either accusers, or executioners. See Conants Parliament Sermon.

[ V] Fifthly, There is something of Adams filth even in the purest, which must be washed out with these waters of Marah. Jsa. 27.9. and afflictions puts them upon judging themselves, that they be not judged by God, 1 Cor. 11.30.31.

[ VI] Sixthly, Affliction is sometimes intended for the prevention of sin. Men are apt to offend in prosperity, Job. 1.5. Psa. 119.67. 2. Cor. 12.7.

Seventhly, Troubles drive men to God: as sickness, lameness, blindness, [ VII] &c. brought many to Christ who otherwise had never sought after him.

Eighthly, God: by these trieth the spirits of men, as he led Israel 40 years in the wilderness to prove them, Deut. 8.2. So Rom. 5.3.4. Prov. [ VIII] 24.10.

Ninthly Graces are much exercised by afflictions, Hence one said, Qui nescit • are are discat navigare : He that knows not how to pray let him go to Sea, and as afflictions [ IX] abound, so grace where it is once wrought abounds.

Tenthly, God intends to work glory to himself: thereby For

First, He justifies the power of his grace thereby against the slanderous accusations of Satan, who accuses our service to be mercenary, as he did Jobs, Job. [ X] 1.6.8, 9, 10, 11, but he found him the same upon the dunghill as when he was [ I] clothed in scarlet.

Secondly, Saints are added to the Church daily, and so great honor brought to God by the examples of the patient sufferin • of God's people, Jam. 5.10 [ II] 1 P • t. 2.20.21. When the people saw the constancy of Cipryan in his Marty • dome, they cried out, Let us also with our holy pastor die. Moriamur simul cum sancto Episcopo. & J • stin Martyr testifies of himself: that having been trained up in the school of Pl • to, he was converted to Christianity by seeing the patience of the Christians in their Martyrdom. Sanguis Martyrum semen Ecclesia : the blood of Martyrs is the seed of the Church.

Thirdly, God shows then the glory of his power in drawing them out when [ III] they are sunk deep in sorrow. He casts them into extremities, that he might save them out of such doubtful dangers. As with the blind man John 9.3. and Lazarus whom he suffered to lie Four days dead John 11.39. So Exod. 14 13.

God also turneth the crosses of his people into Crowns, and so their afflictions make for their further glory. For

First, The readiest way to heaven is by weeping Cross. Christ who came from the no could find no other way thither again Luke, 24.26. So Acts 14.22. Heb. 12.6.8. Luke 16.22. His fatherly Correction keeps off the severity of his judgments, fits thee for mercy, and so fo • heaven too.

Secondly, As they are a way to glory, so they work a proportionable reward of glory, Q • o plus tormenti tanto plus erit gloria, .2. Cor. 4.17. Rom. 8.18. See Dr. 〈◊〉 . Parliament Sermon.

So then thou mayst be assured if thou beest a son, thy heavenly father will correct thee yet for thy comfort remember that,

First, He never doth it till there be need. 1. Pet. 16. [ I]

Secondly, In wisdom, Heb. 12.9.10. [ II]

Thirdly, In measure Jsa. 27.8. & 28.26. &c. Jer. 46.28. 1. Cor. 10.13. [ III]

Fourthly, In love and tenderness, Prov. 3.12. Heb. 12.5.6. Rev. 3.19. Isa. [ IV] 63.9.40.11. Psal. : 103, 13, 14. Hos. 11 89.

Fifthly, for a moment only Psal. 30.5. & 103.9. & 125.3. Isa : 10:25. [ V] & 54.7.8. & 57.16. Jer. 10.12. Mich. 7.18.

Sixthly, To try thee what dross of corruption, and what found metal is in thee [ VI] Deut. 8.2. Psal : 66.10. Prov. 17.3.3.. 1 Pet. 1.6.7. Jam. 1.2. &

Seventhly, To purg out sin. Jsa. 25. and 27.9. Prov. 20.33. Psa: [ VII] 119.62.

Eighthly, To refine and make the virtues of Christ more stirring in thee Dan. [ VIII] 11.35. and 12.10. Zach. 13.9. 1. Pet. 1.5.9. to refine and make the virtues of Christ more shining in this, Dan. 11.35. and 12.10. Zach. 13.9. 1 Pet. 1.6, 7.

[ IX] Ninthly, to stir up, quicken and increase all saving graces in thy soul, John 15.2. Rom. 5.3.4, 5. Isa. 26.9. Ja • . 1.2, 3. and amongst all the rest, faith always become most famous by afflictions, as Heb. 11.

[ X] Tenthly, to make thee blessed, Job 5.17. Jam. 1.12. and 5.11. Psal. 94.12.

[ XI] Eleventhly, to save thee, 1 Cor. 11. • 2. 2 Cor. 4.17.

[ XII] Twelfthly, he will ever be with thee in trouble, Isa. 41.10, 11. and 43.2. Psal. 91.15.

[ XIII] Thirteenthly, he will deliver thee, Job 5.18, 19. Psal. 34.17, 18, 19. and 50.15. and 91.15.

[ XIV] Fourteenthly, nay, never was Goldsmith more curious to watch the very first season when his gold was thoroughly refined, and fitted for use, that he may take it out of the Furnace: then our gracious God waits with an holy longing, that he may have mercy upon thee, and deliver thee, Isa. 20.13.

See Boltons Preparation to death, p. 31.

Fifteenthly, by afflictions we are made conformable to our Head Christ.

[ XV] Sixteenthly, we cannot bear pro • perity. It is as strong waters to a weak stomach. [ XVI] It makes us forget God, and the vanity of all earthly things, and ourselves, and our own mortality, and to forget others what respect is due to them. Hence David confesseth, Psal. 119.75. In very faithfulness thou hast corrected me.

Quest. What design hath God in afflicting his children?

Answ. To teach them to know him and to trust in him, and to know themselves: [ I] Its a true • aying of Luther, Schola crucis est Schola lucis, the House of Correction, is the School of Instruction. 〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉 . His rods when sanctified are powerful Sermons to teach us.

1. To know God: and this is life eternal to know him, John 17.3. Its said of Manasseh, 2 Chron. 33.13. Then he knew that the Lord was God : Affliction teacheth us not only to know God in his power, anger, hatred of sin, but also in his goodness and mercy. For God doth so sweeten the bitter Cup of affliction, that a child of God doth often taste more of God's love in one months affliction, then in many years of prosperity, 2 Cor. 1.4, 5. and 7.4. Affliction also teaches us to know God experimentally, and affectionatively: so to know him, as to love and fear him, and to fly to him as to our Rock and hiding place in the day of distress, Cant. 3.1, 2, 3, 4. By night, i. e. in the time of divine desertion, &c.

2. Not only to know God, but to trust in him also, 2 Cor. 1.9.

3. To know ourselves also: when the Prodigal was in adversity he came to himself, Luke 15.17. they teach us to know that we are but men, Psal. 9.2. yea, but frail men, Ezek. 21.17. and that God can crush us as easily as we do moths: which will make us to stand in awe of God, and to study to serve and please him.

Secondly, God's aim in affliction is to keep us from sin. So 2 Cor. 12.7. or [ II] when we have sinned, to bring us to repentance for it, and from it. For

1. They open the eyes to see sin, as Gen. 42.21. Oculos quos culpa claudit, poena aperit.

2. They open the ears to discipline, as Deut. 5.27. For Jer. 2.24.

3. They open the mouth to confess sin, Judge. 10.15.

4. They command us to depart from iniquity, Job 36.8, 9, 10. They are God's Furnaces to purge our dross: God's Files to pare off our spiritual rust: God's Fanns to winnow out our chaff, Dan, 11.35. and 12.10.

Thirdly, God's end is also to make us holy and righteous, Isa. 26.9. Hebr. [ III] 12.10.

Fourthly, to make the world bitter to them, and Christ sweet. For Prov. [ IV] 10.4.

Fifthly, to prove their graces, Rev. 2.10. Deut. 8.2. 1. The truth and sincerity [ V] of them. Hence he loaded Job with afflictions: and the strength of our graces; for it requires a strong faith to endure great afflictions.

2. To improve our graces: For as the Palme-tree, the more its pressed, the hi • her it grows, so do the graces of God's people.

Sixthly, it is to put an edge upon their prayers, and all their other holy services. [ VI]

1. Upon Prayer: what a fervent prayer did Manasseh make when he was in fetters in the dungeon, 2 Chron. 33.13, 18, 19. When Saint Paul was struck off his horse▪ and smitten with blindness, then he prayed to the purpose, Acts 9.11. So Isa. 26.16.

2. Upon Preaching. Prosperity glutteth the spiritual appetite, Adversity whets it.

3. Upon the Sacrament. How sweet is the Sacrament to a true Saint, after a long and great sickness.

4. It makes God and his Word precious. If God set our corn-fields on fire, as Absalom did Joab's, then we come running to him: and how sweet is a Scripture-Promise to a child of God in his distress, Hos. 5. ult.

Quest. What considerations may cheer up our hearts in the time of affliction?

Answ. First, that God never afflicts his people, but out of pure necessity, 1 Pet. [ I] 1.6. as a tender father never corrects his children, but when he is forced to it, Lam. 3.33. Isa. 27.9. Its sin that puts thunderbolts into God's hand. God never scourgeth us, but it is with a whip made of our own sins, Prov. 5.22. Rom. 2.5. Hence Isa. 28.21. Its his strange work.

Secondly, he doth it out of his true and real love, Heb. 12.6, 7, 8.

Obj. Do not divine afflictions proceed from anger? was not God angry with Moses [ II] for speaking unadvisedly, Psal. 106.33. and with David for Adultery?

Answ. This anger was a fatherly anger rooted in love. It was not Ira quae reprobate, but Ira quae purgat : It was not Ira hostilis, & exterminativa, but Ira [ I] paterna, & medicinalis. As its sometimes a great punishment for God not to punish, Isa. 1.5. Hosea 4.14. So its a great mercy sometimes for God to withdraw his mercy.

Thirdly, afflictions are a part of divine Predestination: that God that hath elected us to salvation, hath also elected us to afflictions, 1 Thes. 1.3, 4, 6. Rom. [ III] 8.29.

Fourthly, they are part of that gracious Covenant which God hath made with his people, Psal. 89.31. &c. In which Text three things are observable. [ IV]

1. A supposition of sin? If his children forsake my Law, &c. For it is always the cause sine qua non, the cause without which God would never chastise us, and mostlie its the cause for which he chastiseth.

2. A gracious Promise, Then will I visit their transgressions with the Rod, and their iniquiry with stripes.

3. A merciful qualification, Nevertheless, my loving kindness will I not take from him, nor suffer my faithfulness to fail, &c. So Psal. 119.75.

Fifthly, Consider that afflictions are part of the Saints blessedness, Job 5.17. [ V] Behold, happy is the man whom God correcteth, &c. Afflictions when sanctified are instructions, and so are evidences that we are in a blessed condition, Psal. 94.12. Job, when upon the dunghill, wonders why God should so set his heart upon him, as to visit him every morning, and try him every moment, Job 7.17, 18. Lazarus full of sores, and in his rags, was happier then Dives in his robes: P • ilpot in his Colehouse, then Bonner in his Palace.

[ VI] Sixthly, consider the gracious ends, and designs that God hath in afflicting his children, mentioned before.

[ VII] Seventhly, the sweet and precious Promises that he hath made to them, to comfort and support them in the day of their affliction.

• i •• hly that all afflictions shall at last work for their good, Rom. 8.28. God [ VIII] beats his children as we do our clothes in the Sun, only to beat our dust and mo • hes: God puts them into the Furnace, not to hurt, but to untie the bonds of their sins, as D • u. • .25. God will either deliver them out of afflictions, or send them to heaven by them.

Quest. What else may comfort us in the times of affliction?

Answ. First, consider that by afflictions we are conformed to the Image of [ I] Ch • ist, Rom. 8.29.

Secondly, that Christ himself suffers with us, nay, suffers in us. Act • 9.4. Christ [ II] bein • the head of that mystical body, whereof we are members.

Thirdly, he will 〈◊〉 then us with his grace, that we shall be able to say [ III] with the Apostle, Phil. 4.13. I can do all things, (yea, and suffer all things too) through Christ tha • s •••• g • neth me.

Fourthly, Christ will sweeten all those waters of Marah to us, that we shall [ IV] find them most delicious in the clo • e, Cam. 1.13. A bundle of 〈◊〉 is my beloved to me, he shall lie all night between • y br •• sts : though a bundle of bitterness, yet I will lodge him as near my heart as may be.

Fifthly, as li • ht is to a man that hath lien long in a dungeon: as the Haven [ V] is to the M •• riner that hath been long tossed at the Sea: So shall Heaven be to that soul, that hath been under long and grievous afflictions.

Quest. What must we do to prepare for • fflictions?

Ans • . First, get a stock of graces: For sickness is a time of spending, not [ I] getting grace. Woe to that man that hath his graces to get when he should use them.

Now the Graces to be stirred up beforehand are▪

1. A t • ue and a stron • f • ith: for a little faith will faint under great afflictions: when the win • e blew fiercely▪ Peters little faith • ailed, Mat. 14.30.

2. A great measure of patience to enable us to wait quietly and contentedly, till God comes in with help, who many times defers till the fourth watch of the ni • ht, as Mat. 14.25.

3. A great stock of self-denial, humility, contempt of the world, heavenly mindedness: Such will be as safe as No •• in the A • k: and as those which had sufficient food in the seven years dearth in Egypt.

[ II] Secondly, a stock of assurance of salvation: For grace without assurance, and knowledge of it, cannot comfo • t in the day of distress, • ob 19.25. this was Jobs comfort. So Paul, Rom. 8. • 8.

[ III] Thirdly, a stock of divine experiences, whereby we may argue from them in the day of adversity: So Moses, Numb. 14.19. and David, 1 Sam. 17.37. and Paul, 2 Cor. 1.10.

[ IV] Fourthly, a stock of Sermons: we should use Sermons as good husbands do their money: some they lay out for their present occasions, and some they lay up in case of sickness: Hence Isa. 42.23. we are commanded to hear for aftertime.

Fifthly, a stock of Scripture-Promises which will be as so many reviving cordials, [ V] and spiritual Anchors to uphold us from perishing in the day of distress. So D • vid, Psal. 119.92. I had perished in mine affliction, unless thy Law had been my delight.

Quest. But what may we do to know the meaning and voice of God's Ro • ?

Answ. God's Rod ordinarily speaks three Languages. 1. It corrects for sin. 2. It tries and exercises grace. 3. It instructs in holiness: sometime its for the two latter, and not for the former: as in Jobs, and the blind man's case. But usually its for all three, Lam. 3.39. Isa. 42.24. Luke 1.20. 1 Cor. 11.30.

Quest. How shall we know whether our afflictions are only for trial and instruction, and not for sin?

Answ. Its safest to believe that they are for sin also, when upon ourselves, though out of charity we judge them not so to others, Rom. 5.12. For though all afflictions are not sent directly and specially for sin, yet sin is the original of all afflictions.

Quest. What course must we take to find out that particular sin for which God corrects us?

Answ. First, Somtimes we may read our sin in our punishment. As in Adonibezek, [ I] Judge. 1.7.

Secondly, consider, what that sin is, for which thy conscience most accuseth [ II] thee.

Thirdly, what is the sin of thy constitution: what is thy dilectum delictum, thy peccatum in delitiis, thy beloved and bosom-sin, of which David speaks, [ III] Psal. 18.23. I have kept myself from mine iniquity.

Fourthly, when sick and near death, consider what sin doth most trouble and [ IV] perplex the conscience.

Fifthly, What those sins are, for which thy godly Minister, under whose charge [ V] thou livest, doth reprove thee, and of which thy true and real friend doth accuse thee. But if thou canst not hereby find out the particular sin, labor to repent of all, and then we shall be sure to destroy that sin for which God afflicts us.

See Mr. Calamie 's Godly man's Ark.

Quest. What means may we use to quiet our hearts in afflictions?

Answ. First, Remember that they are inflicted by the Decree of Heaven, and [ I] that God is the Author of all our afflictions implied, Job 5.6. So Jer. 51.53, 55. Psal. 39.9. &c.

Secondly, that they are sent to try thy patience: to show how well thou [ II] canst suffer.

Thirdly, its the common state of all mankind: we are all borne to sorrow, [ III] Job 5.7. As a man we must bear what is common to man, and as a sinful man we bring troubles on ourselves, and therefore should say with the Church, Mich. 7.9. I will bear the indignation of the Lord, because I have sinned against him.

Fourthly, that God takes care for his children, and then especially when they [ IV] are in affliction, Psal. 40.17. I am poor and needy, yet the Lord thinketh of me. So Jer. 29.11. Isa. 49.13.14, 15.

Fifthly, that God intends us no evil but good thereby, Jer. 24.5. For Rom. [ V] 8.28.

Sixthly, when in affliction, be assured that it shall be better with thee then now, [ VI] and so let thy future hopes work thy heart to patience, James 5.6. the darkest night shall have a fair morning; The Rod of the wicked shall not always rest, &c. So Isa. 54.11. and 62.3.

Seventhly, what we lose by afflictions are such things as may be spared, and [ VII] which God will make up in as good or better, God, and Christ, and Grace, and Heaven cannot be lost. Zach. 10.8. 2 Cor. 4.8, 9. Zeph. 3.19.

Eighthly, no affliction shall be too much, or too long, for that only is too [ VIII] much,

1. That exceeds our desert. Whereas Ezra 9.13. Thou hast punished us less then our iniquities deserve.

2. Nor too much in regard of our strength, for God proportions his burdens to our backs, and his strokes to our strength, Isa. 27.7.

Obj. But Paul saith, 2 Cor. 1.8. that he was pressed out of measure?

[ I] Answ. First, Indeed he met with unreasonable men who knew no measure, and his afflictions were above his strength as a man; but he was able to do, and to suffer all things, through Christ strengthening him, Phil. 4.13. At such times God increaseth their power, Isa. 40.29, &c.

[ II] Secondly, nor too long, though we are apt to cry, How long? and a little time seems long; But God who intends our good, must take a time answerable to his own intentions; when the sore is cured, the plaster will fall off; If we be not in the fault, usually thy time is short: A day : the evil day, Eph. 6.13. A night, Psal. 30.5. A piece of a night, Isa, 17.14. A moment, Isa. 54.8. A small moment, ver. 7.

Quest. How can this be when afflictions are oft much longer?

Answ. First, in the times of affliction there are many lucida intervalla, intermissions, [ I] partly, by ease from the pain and grief that oppresseth, and partly, because of the joy and sweet communion with God, which times being substracted, there remains but a little time.

[ II] Secondly, when the affliction is past, and we look back to see what good came by it, how lusts were purged or prevented: how graces were cherished or increased: how sweet mercies are when restored, we shall easily say that it was not too long, only our patience was too short.

[ III] Thirdly, if we consider the eternity, wherein we shall reap the fruit of our sufferings, we shall conclude that it was not too long.

See Mr. Valentines Parl. Sermon.

Quest. What are the benefits of receiving our afflictions as from God?

[ I] Answ. First, it will put us upon serious humiliation for our sins, whereby we have provoked him against us, the rather because no hand can heal us, but the same that hath wounded us, Hosea 6.1. 2 Chro. 7.14.

[ II] Secondly, it will bear up our spirits, not to sink when our afflictions come thickest, and lie heaviest upon us. For it is our Fathers Cup, and that only for correction, Psal. 76.10.

[ III] Thirdly, it would restrain us from using any unwarrantable means for our deliverance.

Quest. What is especially to be feared when afflictions are heavy, and long upon us.

[ I] Answ. First, then especially fear, and look to the seeds of rage and madness which are in thy heart. Never more need to look to the banks, then when a tempest is upon the sea. Have you seen a beast break his teeth upon the chain that ties him? or a dog pour forth his revenge upon the stone that hurt him, then have you seen some dark shadows of that fierceness and fury that is apt to rise out of our hearts, when God's hand lies close upon us. When thou hearest of the strange impatience of Jonah, at the beating of the Sun upon his head, unto whom yet it was a wonder that he did now see the Sun: when thou hearest of those deep expostulations of David with God, Psal. 77.9, 10. Hath he forgotten to be gracious? forgotten his Promises? forgotten his Truth? forgotten his Power and Mercy? and shut up all his kindness in displeasure? when thou hearest the impatiencies of Job, yet a man renowned for his patience, Jam. 5.11. expostulating and charging God, Is it good for 〈◊〉 that thou shouldest oppress? Job 10.3. when thou hearest of those deep curses of Jeremy against the day of his birth, Ier. 20.14, 18. of those froward expostulations and debates of the people of Israel with Moses, and of Moses with God, Why hast thou evil entreated this people? why hast thou sent me? Exod. 5.28.22. Oh then reflect upon thyself, and be afraid of thine own evil heart, which is far more likely to break out against God, then any of those were; and for prevention hereof keep in thy sight the history of thy sins, make them as heinous to thy own view as they are in their own nature. The way not to rage against afflictions is to know ourselves aright; that will make us to confess as Ezra, That the Lord hath punished us less then our iniquities have deserved. Ezr. 9.13. The way to bear the hand of God with patience is to confess our sins, and to be humbled for them. Levite. 26.40, 41. Wherein is shown that the sight of our sin and humiliation for it, is the way to make us accept of the chastisements of God: so Lament. 3.39. Wherefore doth the living man complain? a man for the punishment 〈◊〉 his sins. Where are three strong reasons why we should not murmur in our affliction. First, We are men, and what an impudency is it for the clay to swell against the Potter that formed it, and complain why hast thou made me thus ? Secondly, We are sinners all the punishments we suffer are the wages of our own iniquities, an • what a madness is it to complain against the justice of our Judge? Thirdly, We are living men, and therefore God hath punished us less then our sins deserve: for the wages of sin is death: Rom. 6.23. and what ingratitude is it to repine against merciful, and moderate punishments? and yet we are prone hereunto; But it is the cure; See v. 40. Let us search, and try our ways, and turn again unto the Lord our God, the more that we grow acquainted with our sinful estates, and marvelous provocations, with the patience, and promises of God, the more we shall justify God, and wait upon him; the more we shall judge ourselves less then the least of God's mercies, forbearances; as Mich. 7.9. q. d. I have pressed, and vexed, and wearied him with my sins without any care of his glory, but he hath visited me in jugdment not in fury: In wrath he hath remember mercy, and not consumed me as he might have done, he hath not rewarded me according to my sins, &c. but hath spared me as a son, when I dealt with him as a Traitor. See Dr. Reynolds sinfulness of sin, p. 175.

Quest. How shall we bear afflictions rightly?

Asw. First, If we count it no strange thing to lie under it, 1 Pet. 4.12. but rather that it is that whereunto we are ordained of old, to be conformed to Christ in [ I] afflictions that we may be like him in glory. Rom. 8.29. Yea, if we esteem them as the beaten path, by which God will have all his Children to enter into heaven. Acts 14.22. 2 Tim. 3.12.

2ly, If we observe the example of all, or the most excellent of God's servants, and especially of his only Son, from the beginning of the world to this day, Heb. 12.1.2 [ II]

Thirdly, If we inure and accustom ourselves: to bear the yoke from our youth, it will tame our proud and rebellious hearts, and frame us to bear afflictions [ III] the better ever after. Lam. 3.27.

Fourthly, If we consider that Satan every day invents new mischief against us, Job. 1.6. &c. [ IV]

Fifthly, if we remember that it's a sign of God's love, Heb. 12.7. Rev. 3.19. and [ V] that the issue will be good and blessed, Psal. 37.5. Esth. 4.16.

Sixthly, If we remember the many good uses of afflictions. For hereby God's power appears in our weakness: and we have the better proof of his grace dwelling [ VI] in us: 2 Cor. 12.9. as Faith, Hope, Love, humbleness of mind, patience, &c. that these light, and momentary afflictions work an exceeding, and eternal weight of glory. 2 Cor. 4.17.

Quest. How shall we be sure to profit by afflictions?

Answ. First by the confessions of the Saints, who have experimented it: as David, Psal. 119.67, 71. Manasseh. 2 Chron. 33.13.

Qu. How come we by wisdom not only patiently to bear, but to profit by afflictions?

Answ. First, it's obtained of God by prayer, Jam. 1.5, 6, 17. [ I]

Secondly, by a due consideration of the end, fruit, and uses of afflictions. [ II]

Quest. What are the ends of afflictions?

Ans. First, To keep us from wandering, or to bring us back when we have erred, & [ I] to make us tractable scholars in the school of Christ. Ps. 119.67.71. 2 Cor. 1.10.

[ II] Secondly, To make us know God, and ourselves as they did Manasseh : 2 Chron. 3 & 13.

[ III] Thirdly, To give us experience of God's gracious hand in our deliverance. Psa. 34.17, 19.

[ IV] Fourthly, To discover to us our faith, and patience, Rom. 5.4.5. Jam. 1.3.

[ V] Fifthly, To keep us from being condemned with the world. 1 Cor. 11.31, 32.

[ VI] Sixthly, To purge out our dross of profanness, and unbelief. Dan. 12.10. and as mustard laid upon the breast, to wean us from the world. Psal. 131.2.

[ VII] Seventhly▪ To manifest God's love, and our election, Heb. 12.6, 8.

[ VIII] Eighthly, To make us partakers of his holiness, and to bring forth the quiet fruits of righteousness. Heb. 12.8, 9. See practice of Christianity.

Quest. Are not all afflictions evil in their own nature?

[ I] Answ. Yes, and so the Lord stills them, Isa. 45.7. Amos. 3.9.

[ II] Secondly, They are of a contagious nature, spreading their poison, and making those things evil which are good in themselves. Henc • , Prov. 15.15. All the days of the afflicted are evil▪ and Genesis 47.9. Few and evil are the days of my Pilgrimage, &c.

[ III] Thirdly, They are in their own nature, punishments of sin, fruits of God's displeasure, harbingers of death, the First beginnings of everlasting torments, and enemies to our joy, peace and comfort.

[ IV] Fourthly, sense shows that they are evil: For afflictions are the mother, and nur • es of smart and sorrow, terrible in their very sound, fearful to look upon, bitter to taste, painful to our feeling, and they torment us whilst they touch us: Hence affliction, and mourning are joined together Lam. 3.19.

[ V] Fifthly, They bring forth evil fruit, unless grace alter their nature, For wicked men the more they are afflicted the more they hate God, despair of his mercy, murmur at his providence, and use all unlawful means to ease themselves.

Quest. Are afflictions then simply, and absolutely evil?

Answ. No, for thus sin is only evil, but they are of an indifferent nature.

Quest. How then come they to be good.

[ I] Answ. First, In respect of the chief efficient, or author whence they come, they are good, either as they are punishments inflicted by a righteous Judge, or chastisements coming from the hand of a merciful Father.

[ II] Secondly, Because they have had for their subject the chief goodness, even Christ, God and man, who whilst he lived in the world, was exceedingly afflicted, whose pure nature could not admit of anything that was simply evil in its nature.

Thirdly, As they help us to come to the chief goodness: For God hath ordained [ III] them as means to further his elect in attaining to salvation, Rom. 8.29. 1 Thes. 3.3.

Fourthly, As they are means to draw us nearer to God by true repentance, and [ IV] fervent Prayer Mat. 7.14. Act. 14.22.

Quest. What rules are we to observe in preparing ourselves unto the conflict with afflictions

Answ. First, We must hear, read, and study the word of God: For

[ I] First, Its a special means to comfort and uphold us in our troubles, without which we cannot stand, Ps. 119.92.

[ II] Secondly, Its the sword of the spirit whereby we may defend ourselves, and repel the fury of our spritual enemies, and get the victory over them in the day of battle. Its our souls Armory wherein are stored up all our weapons which we must use in this spiritual conflict. Its our Card and Compass to direct us through this Sea of miseries to our Haven of happiness: our light to guide us in this hard passage, and our thread to lead us through the Laborinth of troubles. Its our quickener when we are wounded, Psal. 119.25, 50. Its our joy in all our sorrows, v. 143. and its our chief comforter in all our miseries.

2. We must be frequent, and fervent in Prayer, acknowledging our sins, that all [ II] our affections are justly infflicted upon us, beging pardon for Christ's sake, and the removal of our afflictions, or that if he please to continue them, that he will arm us with faith, and patience that we may meekly bear them; come more pure, and approved out of this fiery furnace, and brought nearer unto God, both in respect of the illumination of our mind, and the reformation of our lives, and then God will forgive us. Prov. 28.13. 1 John 1.9.

Thirdly, In our prosperity we must labor diligently in the moderating, and [ III] and mortifiing our inordinate affections, and unruly passions that we may bring them in subjection to the good will of God, and make them serviceable to holy reason. Especially we must mortify the passions of Fear, which doth much aggravate the weight of misery, and is oft more intolerable then the evil suffered, both as it deforms the mind of resolution, and as it anticipates the griefs before they come. Yea many times such as are only feigned in the imagination, & never befall us. We must also in our prosperity limit our hopes: for the further they are extended, the more are we directed when they fail us: and commonly when there have been no bounds to our expectation, there will be, no measure in impatiency, when things so much desired, and expected answer not our hopes. The like may be said, of immoderate desires after earthly things, inordinate lusting after superfluities, which will set us on the rack of discontent when they are not satified, making lesser comforts great crosses, and the lightest afflictions intolerable burdens, So in prosperity we should exercise ourselves: in mortifiing rash anger: for if a man be froward when he is pleased in his desires, he will be stark mad when he is crossed, &c. So also we should subdue pride which is the nurce of impatiency, &c.

Fourthly, we must not fain unto ourselves afflictions in our conceit, and imagination, [ IV] laying crosses upon ourselves by a false opinion when God lays none upon us. Many through conceit become wretched before their time, and are only miserable because they are so in their imagination. Thus some torment themselves because they have not the upper hand at meetings, respect, and observance from their Inferiors: Commendations, and applause for their good parts. Others grievously afflicts themselves, because they have lost part of their superfluities: Yea so powerful is opinion in producing these effects, that not only a false apprehension causeth a true affliction, but it is able also to turn comforts into Crosses, benefits into miseries, and that which this man's opinion makes his Hell, another man's opposite conceit would make his Heaven, and happiness.

Fifthly, We must not by fear anticipate afflictions, making ourselves miserable [ V] before our time. Thus some are more tormented with the fear of evils, than with the evils that they fear, and suffer longer and greater sorrows with the expectation of their miseries before they come, then they do after they are come, and lie upon them. Thus some excruciate themselves with fear and grief when they hear but uncertain rumors of great calamities, as though they were already overtaken by them, whereas it may be they will never happen: So in the time of Pestilence, and war, and decay of trading, &c.

Sixthly, With wise, and Christian providence we must forsee crosses, and in [ VI] the time of peace, and prosperity continually expect when we shall be called forth to encounter with afflictions, that so we may be the better armed for the conflict. For though we are not with a cowardly apprehension to torment ourselves: with crosses before they come, yet must we wisely forsee them that we may prevent those that may be lawfully avoided, and with patience bear those which will necessarily be fall us. Luke. 14.28.31. Mat. 16.14.

Seventhly, We must not fix our hearts upon anything in the world, but use these outward blessings as though we used them not, and enjoy them as those [ VII] that may presently lose them, For what we possess with immoderate love, we lose with immoderate grief: and if we look upon these things as perpetuities, we shall be subject to much sorrow and find small patience when they prove movables. So we should look upon Honor, riches, relations, health, &c.

[ VIII] Eighthly, We must not be secure in prosperity promising to ourselves, immunity from future crosses, and the continuance of our delights: This world that is a valley of tears will not be a Paradise of pleasure to us. Consider that our providence, and foresight of afflictions will prevent many, and lessen all. Wise men make themselves acquainted with future evils by thinking on them before they come, and make those afflictions light by meditating on them, which are made light to others by their customable bearing of them.

[ IX] Ninthly, Having in our meditations discovered these enemies approaching, we must neither securely contemn them, nor faintly yield to them before we are assaulted. The former of these evils is to be avoided, because there is scarce any force so weak which will not vanquish a secure enemy, and therefore that we may not be endangered hereby, when we see afflictions approaching, let us entertain a valorous fear which may excite us to arm against them, not a cowardly fear which would make us faint, and run away: Hence. Heb. 12:6: Psla. 119.120. and indeed we have small cause to contemn afflictions if we consider our own weakness and want of patience &c. The latter of these evils is to be avoided; because we should be courageous in the power of God's might, and not faint. Heb. 12.6. we should resolve with Job: Though thou kill me, yet will I trust in thee, Job. 13.15. such resolution was in the three Children, Dan. 3.18. In Peter, and John, Act. 5.29, & In Paul, Act. 21.13. Hence Rom. 8.35.38. Remember his promise. 1 Cor. 10.13.

[ X] Tenthly, We must not willfully run into afflictions, but use all good means either to avoid them before they come, or to be freed from them when they are come. As we must not hide ourselves from them under the covert of sinful shifts when they are sent of God to find us; so we must not voluntarily seek them, and dare them to encounter us when they would be quiet, and mean us no harm. We must not fill this bitter Cup to ourselves, but only drink of it, when God puts it into our hands, John 18.11.

[ XI] Eleventhly, As we may not take upon us voluntary afflictions, when we may lawfully escape them: so neither may we lie under them still, when we may by good and lawful means be freed from them; for this is to tempt the Lord, when we needlessly desire to make experience of his Power, Providence, and promised Assistance, either for our delivery, or for strength and patience to undergo these willful trials. For herein we resemble stubborn children, who willfully fall that their Parents may catch hold of them, and being down, lie still and cry, that others may help them up. This is to tempt the Lord, Mat. 4.7. Jacob used all good means to escape his brothers fury, Gen. 32.11, 13. Moses fled from Pharaoh, Exod. 2.15. David from Saul and Absalom, 1 Sam. 19.12. 2 Sam. 15.16. — Joseph and Mary from Herod, Mat. 2.14. Paul from the Jews, Acts 9.25. and 22.21. and 23.

Quest. What considerations may move us, patiently and quietly to bear those afflictions which God lays upon us?

[ I] Answ. First, that afflictions are not laid upon us by God as punishments to satisfy his justice: For,

1. Christ bore all our sins in his body upon the Cross, 1 Pet. 2.24. Isa. 53.5, 6, and had not Christ done this, he had not been a perfect Savior, nor had offered to his Father a full and all-sufficient price for our Redemption. But he was a perfect Savior, Luke 1.74. Heb. 7.25. and 9.12, 26. Mat. 20.28. John 1.29. 1 John 1.7.

2. Christ taking upon him our debt, by being our Surety, he hath discharged it to the uttermost farthing. Yea, he hath also cancelled the hand-writing of Ordinances, and the obligation of the Law by nailing them to his Cross, Col. 2.14. Gal. 3.13. and therefore God cannot require a new satisfaction by our sufferings, &c. Yea, God is so far off from punishing, where his Justice being satisfied, willeth him to spare, that when he corrects his people, its called his strange work, Isa. 28.21. and he is grieved for it, Judge. 10.16.

3. Where there is no sin, there is no place for punishment: but in the faithful there is no sin, because it is not imputed to them: their sins are washed away by the blood of Christ, and being justified for his righteousness and obedience, they are accepted as righteous in God's sight, Col. 1.14. and 2.13. Rev. 1.5. 1 John 1.7. John 3.29. Jer. 31.34. Isa. 1.18. Jer. 50.18. Mich. 7.19. Psal. 31.1, 2.

4. Afflictions tend to our good, to the mortifying of our sins, and to the multiplying and increasing God's graces in us, and furthering our everlasting happiness, Rom. 8.18, 28. 1 Cor. 11.32. Heb. 12.10, 11. 2 Cor. 4.17. Lam. 3.27. therefore they are not punishments for sin, not being inflicted for our hurt, but for our good.

5. That which is either a cause, or means of eternal blessedness, cannot be a punishment for sin: but so are afflictions to the godly, Psal. 94.12, 13. and 23.4. and 16.11. and 119.67.

Secondly, that afflictions are to the godly the chastisements of a gracious Father, [ II] wherewith out of mere love he corrects them as his children, not for any displeasure he hath against their persons, nor for any pleasure he takes in their pain, but only for their profit both here and hereafter. And that,

Because we have testimonies and examples in Scripture to make this out, Ier. 25.29. 1 Pet. 4.17. Amos 3.2. Prov. 3.11, 12. Heb. 12.5, 6. Rev. 3.19. 1 Cor. 11.32. So we see in the examples of Job, David, 2 Sam. 12.25. 2 Sam. 7.14. of the Church, Psal. 89.31, 32, 33. Ps. 99.8. Rom. 8.35, 38.

Quest. How is this love of God manifested unto them in their afflictions?

Answ. First, by the measure of afflictions, and that

1. In general, in that he corrects us in measure, when our sins have been out [ I] of measure, both in their greatness and number, as also having been committed against so infinite a Majesty, Isa. 64.9, 12. Jer. 30.11. and 46.28. Mat. 10.30 So we see in Job 1.12. and 2.6. and Israel's bondage, Exod. 12.40, 41. Jer. 25.11. and 29.10. Rev. 2.10. and 12.6.

2. In that all our afflictions are small and light, far inferior to the desert of our sins, Lam. 3.22. 2 Cor. 4.17. 1 Cor. 11.32. 2 Cor. 6.9.

3. In that they are momentary, and of short continuance, 1 King. 11.39. 2 Sam. 7.14. Isa. 57.16. Lam. 3.31, 32. Mich. 7.18. Psal. 103.8, &c. Mal. 3.17. Ps. 30.5. Hos. 6.1, 2. Isa. 54.8. Ps. 71.20.

Secondly, In that our afflictions exceed not our strength: In anger he remembers [ II] mercy, Hab. 3.2. He corrects in judgment, Jer. 10.24. and 30.11. 1 Cor. 10.13. yea, he proportioneth them according to the scantest measure of necessity, laying no more upon us then he is necessarily enforced to do, having therein respect to his own glory, and our benefit.

Thirdly, in that God the Father hath committed the tempering of our Cup [ III] to Christ our Savior, who as he hath manifested his love to us, in giving his life for our Redemption; so hath he no less skill in tempering a Cup fit for our strength. For he remembereth whereof we are made, &c. Psal. 103.14. Yea, he himself began to us of this Cup, and drank it all off, and hath left us only some few drops. His was given him in anger for the purging away of punishment in respect of sin: but ours in love, either to purge out sin, or to prevent sin, Isa. 53.4, 5. Heb. 4.15, 16. and 2.17, 18. and 5.2. Job 5.18, 19. Mat. 12.20.

[ IV] Fourthly, in that the Holy Ghost is present with us, and powerfully assisteth and comforteth us in all our afflictions, whereby we are enabled both to bear and overcome, Mat. 8.24. Exod. 2.23. and 14.10. Psal. 118.18. 2 Cor. 4.8, 9. Rom. 8.35. 2 Cor. 1.5, 7. Psal. 94.19. and 46.4. and that he gives strength also, See Isa. 40.29, 30, 31. Psal. 41.1, 3. 2 Thes, 3.3. Isa. 41.10, 13, 14. Psal. 46.1, 2, 3. God uses to moderate our grief for worldly crosses, by giving us spiritual comforts, Rom. 5.3. Act. 7.76.

[ V] Fifthly, God afflicts us no more then is necessary for his own glory and our salvation. For

• 1. He takes no delight in our sufferings, but uses all means to prevent our punishment, Lam. 3.33. Isa. 28.21. Mich. 7.18.
• 2. The measure of our afflictions exceeds not necessity, and therefore first he corrects us gently, and if that prevail, he proceeds no further.
• 3. By God's corrections and medicines we may guess at the greatness of our faults and grievous diseases,
• 4. Our great afflictions argue that our sins are great, either in their own nature, or as they are aggravated by circumstances.

[ VI] Sixthly, God's love appears in the ends of our afflictions, which are his own glo • y, and our good. For the first,

• 1. As a Soldier, behaving himself valiantly in fight, the honor returns also to his Captain: so when we fight manfully against temptations and afflictions, God our General is glorified thereby: and that in the manifestation of his power and goodness, assisting us in our afflictions, 2 Cor. 12.9. and 4.7. Ps. 44.3, 5, 6, 7, 8. 2 Cor. 10.17. Isa. 25.3, 4. 1 Sam. 2.6. Psal. 50.15.
• 2. God is glorified in our afflictions, as they are trials of our spiritual graces, John 21.19. Psal. 44.22.

[ III] Thirdly, that God by our afflictions doth much advance the good of our neighbors, and that

1. As they learn by them to fear God in his judgments, 1 Pet. 4.17.

2. As they serve to restrain them from committing the like sin, which they see punished in us: Thus God severely chastened Moses and Aaron for their distrust, that others might be aware of the like: so David for his adultery: Lots wife for looking back, Luke 17.32. So 1 Cor. 10.6, 11.

3. As they serve to manifest God's graces in us, and so make us examples of piety unto them, and Presidents for their imitation. So Abraham's trial in offering Isaac, Gen. 22.2. Moses was tried both with prosperity and adversity, Heb. 11.25. So Jam. 5.11. Acts 5.41. Jam. 5.8, 10. Mat. 5.12. Phil. 1.13, 14.

4. As they are Partners of human frailty, whilst in our afflictions we bewray impatience: For this will comfort a man when he bears his Cross with much weakness and imperfection, in that he observes that God's dear children, yea, and great Worthies have shown the like frailty, as Job 3. Jer. 20.18.

5. As they are occasioned hereby to acknowledge and magnify God's power, appearing in our weakness, his wisdom in our foolishness, and his goodness, and the virtue of his graces in our frailty, and natural corruption, 2 Cor. 1.11.

6. As our hearts are made tender by afflictions, so that we are apt to pity others in the like miseries: as also because after we are delivered, we are the better able from our own experience, to comfort others with those consolations, wherewith ourselves have been comforted. So Psal. 34.4, 5. 2 Cor. 1.4. So it was in Christ, Heb. 2.18.

Quest. How will it appear that afflictions cannot hurt the children of God?

Answ. First, because the afflictions of this life do neither deprive us of any of [ I] those things which are of chiefest excellency, not bring upon us any of those evils which are principally to be avoided. They cannot separate us from the love of God, Rom. 8.38, 39. Heb. 12.6. they do not extinguish no • diminish in us God's sanctifying Graces, but rather they are increased by them; they do not make us more slack in the service of God, but rather kindle our affections in them. Nor do they hinder our heavenly happiness, but rather further it. Again, they bring not upon us the chiefest evils that are to be avoided: For they do not empair our spiritual estate: for though the outward man decay, the inward man is renewed daily: they defile us not with sin, but rather (like files) scour off our rust; they do not subject us to the Curse of the Law, or to the wrath of God, or to the torments of Hell: but rather by bringing us to a fight of our sin, and sense of our misery, drive us to Christ the great Physician of our souls, they hurt us not in the day of death, but by our being inured to suffer them, death becomes much more tolerable, &c. Psal. 34.19, 22. and 129. 2, 3. 2 Cor. 4.8, 9. Exod. 3.1, 2, 3.

Secondly, because God not only aims at, but powerfully effects our good [ II] by afflictions. He b • ings honey out of this gall: blessings out of these curses, Rom. 8.28. Deut. 8.16. Lam. 3.27. Ps. 119.71. So Gen. 50.20.

Quest. How doth God intend, and work our good by afflictions?

Answ. First, in this life, whether we consider them as trials, or as fatherly [ I] corrections.

1. As trials, for they are not always chastisements for sin, but sometimes gracious trials, whereby God trieth us for his glory, and our own good. So Deut. 8.2. Zach. 13.9. 1 Pet. 4.12, 13. Job 1.9, 10, 12. and 23.10. Psal. 139.1, 5. and this God doth, not to better his own knowledge: for, Psal. 139.1, 2. Jer. 17.10. Heb. 4.13. but to make us known better, both to ourselves and others. Again, God tries us by afflictions, whether we are true Christians or no, lest we declare ourselves to others as the stony ground did, Mat. 13.5, 6. So Mar. 10.22. Christ tried the young man. Yea, God by afflictions trieth what measure of grace we have attained unto, as what measure of faith and affiance we have in God. So Acts 21.13. Rom. 8.35, 38. Job 13.15. So also of our love, patience, humility and obedience, Acts 20.19. 2 Cor. 6.4, 5. 2 Sam. 15.26. Mar. 14.36.

2. He trieth us for the advancing of our credit, and esteem also, through the manifestation of his graces in us, Prov. 17.3. Ars tua Typhe jacet si non sit in aequore fluctus, &c.

3. He tries us likewise for the discovery of our infirmities, and corruptions for our further humiliation, Psal. 81.7. Mat. 26.70, 71.

Quest. What comfort may the consideration hereof afford us in our afflictions?

Answ. First, this consideration may justly move us to bear all our afflictions, not only with patience and humility, but also with thanksgiving, and spiritual [ I] rejoicing; and that

1. Because nothing should seem too difficult to be attempted, nothing too grievous to be borne, if it tend to the advancement of God's glory, which should be the supreme end we should aim at in all we do, and suffer.

2. Because hereby we may get assurance that we are God's children; for God trieth, and in trying purifieth us, that we may be vessels of glory for his own use, Isa. 48.10. Psal. 11.5. I am. 1.2, 3.

Quest. How may we know that our afflictions are trials, and not punishments for sin?

Answ. First, when by them we are purified, and made to shine more gloriously in the eyes of God and men, through the brightness of those saving graces which are manifested by them.

Secondly, when we a • e not overcome in the conflict, so as to murmur against the dispensations of God, but show Christian fortitude notwithstanding, and overcoming all these assaults.

Thirdly, When they prove profitable to us in humbling us for sin, and quickening us in prayer for pardon and reconciliation through the blood of Christ.

Secondly, we may be comforted in our afflictions, because they have always [ II] a good issue, and tend to our great profit both in this life, and in the life to come. For what end soever the devil and his instruments have in afflicting us, yet God tempts no man to evil, Jam. 1.13. but he tries us to do us good, Deut. 8.16. 1 Pet. 1.6, 7. and that after victory we may receive the Crown of eternal life, Rev. 2.10. Job 23.10.

Obj. But my afflictions are great, and my strength small, so that I fear I shall be overcome?

Answ. God knows how to fit his trials to thy strength, and he hath bound himself by Promise to do it, 1 Cor. 10.13.

Obj. Yea, but in the mean time I am so pressed, that I discover many corruptions?

Answ. Happily this is necessary and profitable for thee, that thou mayst be humbled by the sight and sense of thy corruptions, brought to unfeigned repentance for them, and an hearty endeavor in the use of all good means, to be freed from them.

[ III] Thirdly, we may be comforted, as our greatest trials bring greatest comfort, because they are signs of greatest grace bestowed upon us: for where there are abundance of afflictions, there God bestows abundance of patience, faith, and other graces, whereby we are enabled to bear and overcome them, as we see in Abraham, Job, David, Paul, &c.

[ IV] Fourthly, we may be comforted because God much honoreth us by these trials; and that

1. By enriching us first with his graces, and then trying them, whereby their excellency is manifested to all that behold them.

2. By crowning his graces in us, when as by trial they are approved: as the Armorer first graces his armor by good Workmanship, and then brings it to the proof, and lastly employs it in his Princes service.

Fifthly, we may be comforted, because God uses afflictions as an effectual [ V] means to further our Conversion, Hosea 5.15. and 6.1, 2. Isa. 17.7. Ps. 83.16. and 78.34, 35. Isa. 26.16. 2 Chron. 33.12. Act. 9.5.

1. For by afflictions he fits, and prepares us to hear the Word, Hos. 2 6, 7. Job 33.16, 17. and 36.15.

2. By afflictions he works in us contrition and humiliation, 2 Sam. 15.26. 1 Chron. 21.17. Lam. 3.22.

3. Afflictions are usually the last means that God useth to convert obstinate sinners, Jer. 8.5, 6. Amos 4.6, 12. If they profit not by these, their case is desperate as in those foregoing texts. So Isa. 1.5. and 9.13.

[ VI] Sixthly, we may be comforted, as God useth our afflictions as an effectual means to prevent our falling into sin, as also to mortify and subdue our corruptions, Heb. 12.10. Job 33.16, 17. Isa. 4.4. Ezek 24.11.

[ VII] Seventhly, we may be comforted as God useth afflictions to increase all his spiritual graces in us.

1. First, those which are seated in the understanding; as saving knowledge, and spiritual wisdom, Prov. 19.15. Isa. 28.19. Hos. 6.1, 3. Job 33.16, 17. and 33.15. Psal. 119.71. and the benefit of this spiritual wisdom, doth much exceed our hurt by afflictions, Prov. 3.11, 19. and 3.15. John 17.3. Psal. 94.12.

2. They much confirm, strengthen and increase our faith. So in Abraham, Heb. 11.9. and this they do through the experience which we then have of the truth both of God's threatenings and gracious Promises. So 1 Sam. 17.36, 37. 2 Cor. 1.9, 10. As also by causing us to renew our repentance, and assuring us that our sins, for which we are thus corrected, shall not rise up to our condemnation, 1 Cor. 11.32. They also strengthen our faith as they are signs of our Election, Rom. 8.29. Luke 24.16. 2 Tim. 2.12. Acts 9.15, 16. Amos 3.20. and as they are signs of our effectual calling, 2 Tim. 3.12. Luke 9.23. 1 Pet. 4.17. • er. 25.29. John 15.19. and as they are signs of our Adoption, Gal. 4.1. Heb. 12.6, 8. 2 Sam. 7.15, 16. Gal. 4.29.

3. They confirm and increase in us affiance, love, hope, fear, and humility. Our affiance, Jer. 10.6. Psal. 23.4. and 46.1, 2. 2 Cor. 1.9, 10. Job 13.15. So for our hope, Rom. 5.4. and 4.18, 21. and our love, Cant. 8.6, 7. and our fear, Psal. 119.120. Heb. 12.31. Isa. 57.11. Psal. 111.10. and our humility, Psal. 115.1. Dan. 9.7. Deut. 8.2. 2 Cor. 12.7. 2 Sam. 15.26. 2 Chron. 12.6. and 33.12. Lam. 3.28, 29, 30.

4. They increase in us repentance and new obedience, as they put us upon self-examination to see our sins, and to bewail them with greater grief, Gen. 42.21. Psal. 32.4, 5. 1 Kings 8.35, 36. God by them increases in us obedience to his Will, Heb. 12.11. 1 Pet. 4.1, 2. John 15.1, 2. 2 Chron. 12.8.

5. They make us more devout and zealous in his service: as in prayer, Isa. 37.1, 2, 3. Psal. 18.1, 2. 2 Chron. 33.12. Isa. 26.16. Psal. 78.34. and 81.7. and 107.6, &c. and 108.12. In thanksgiving, Psal. 103.8. Lam. 3.22. Exod. 15.1. Jude 5.1. Psal. 30.11, 12. and 59.16, 17. and 9.13, 14. They increase our patience, Rom. 5.3. Jam. 1.3. 2 Sam. 15.26. Heb. 5.8.

2. Secondly, God by afflictions worketh and increaseth in us all those virtues, [ II] which concern either our neighbors, or ourselves. For,

1. Hereby we are moved to do justice unto all men.

2. We are made more merciful, and compassionate towards others in misery, Heb. 5.2. and 2.18. and 4.15, 16.

3. We are by them made more humble and courteous towards our neighbors, Prov. 18.23. 1 Kings 20.10, 18, 30, 31.

4. Afflictions bring us to a knowledge of ourselves, Psa. 30.6. and 104.29. Hag. 1.9.

5. By the exercise of afflictions our strength is increased to bear them, Prov. 24.10.

6. By afflictions God works and increaseth in us temperance, sobriety, modesty, and chastity.

Thirdly, God useth afflictions as means to convey to us divers worldly benefits [ III] and advantages. As

1. By afflictions we profit much in civil wisdom and policy.

2. By them we are enabled to discern our friends from our foes; He who is a friend in need, is a friend indeed.

3. By them we come the better to relish God's blessings and benefits, Prov. 27.7.

Quest. What further helps are there to comfort us in, and under afflictions?

Answ. First, if we compare our lesser and lighter afflictions with those [ I] greater and heavier, that many of God's Saints that were dearest to him, have suffered. As Abraham, Gen. 12.1, 2, 10. and 13.7, 8. and 14.12, 14. and 16.2. and 20.2. and 21. Of Isaac, Gal. 4.29. Gen. 25.35. Of Jacob, Gen. 27. and 34. and 35.22. and 37.35. Of Moses, Heb. 11.25. Of Job, David, Jam. 5.11. 1 Sam. 30▪ 2 Sam. 18.33. Of Paul, Act. 9.15, 16. 1 Cor. 4.10. &c. and 2 Cor. 4.9, 10. and 6.4, 5, 6. and 11.23, &c. And its the lot of the whole Church militant to suffer afflictions, Isa. 41.14. and 54.11. 1 Thes. 2.14. The Scripture often foretells the manifold afflictions of the faithful, Luke 9.23. John 16.20. Revel. 3.19. 2 Tim. 3.12. Heb. 12.6, 8. Acts 14.22. 1 Pet. 5.9. Heb. 10.33, 34.

[ II] Secondly, if we compare our light and small afflictions with those grievous and intole • able punishments which Christ suffered for us, Isa. 53.2, 3. Heb. 2.10. and 5.8. Luke 24.16. and 8.3. and 9.58. Mat. 27.38, &c. 46. and consider further.

1. That Christ suffered all those miseries being innocent, Isa. 53.9. 1 Pet. 2.22. 1 John 3.5.

2. Yea, he suffered them for us who are sinners, dead in our sins, children of wrath, and enemies to God, Isa. 53.4▪ 5. 1 Pet. 2.24.

3. That we shall be adjudged unworthy to reign with Christ, if we be not content to suffer with him, Matth. 10.38, 39. and 16.24, 25. Luke 14.13.

4. That God hath pre-ordained those to be like Christ in sufferings, who shall reign with him in glory, Rom. 8.29. 1 Pet. 2.21. 2 Cor. 8.9. Mat. 20.22, 23.

Eighthly, we may be comforted▪ by comparing our afflictions with the punishments [ VIII] of the wicked, which Christ hath freed us from. For,

1. The wicked endure many and great miseries in this life, for the attaining of earthly vanities, J • r. 5.9. Hab. 2.13.

2. But especially their intolerable torments in hell, do infinitely exceed all the miseries of God's people in this world.

[ IX] Ninthly, we may be comforted if we compare our earthly afflictions with our heavenly joys, Luke 6.21. John 16.20. Rom. 8.18. 2 Cor. 4.17. 1 Pet. 1.4, 6, 7. 1 Cor. 2.9.

[ X] Tenthly, we may comfort ourselves from the assurance we have of deliverance out of all our afflictions, Psal. 118.18. Psal. 34.17, 19. and 147.3. Heb. 12.10. Psal. 125.3. Isa. 57.16. For,

1. God takes notice of all our afflictions to deliver us out of them, Psal. 34.15. and 94.7, 9. and 33.18, 19. 2 P • t. 1.9. Psal. 40.17.

2. God is present with us in all our afflictions to help and relieve us, Job 5.15, 16. and 36.15. Psal. 34.18. and 121.5. and 145.18, 19. and 91.14, 15. John 14.18. Isa. 43.1, 2. and 41.10, 13, 14. and 46.1, 2, 3. 2 Chron. 32.7, 8. and our God is Omnipotent, and therefore able to help us, Psal. 18.31. Isa. 63.1. Nahum 1.6, 7. Isa. 26.4. Yea, he loves us, and therefore will deliver us, Deut. 7.6. and 32.9. Tit. 2.14. 1 Pet. 2.9. Jer. 31.3. Psal. 103.13. Isa. 49.15. and he never shows his love more then in the time of affliction, Isa. 63.9. Judge. 10.16. Jer. 31.20. Lam. 3.31, 32, 33.

Mr. Downhams Christian Warfare.

CHAP. VIII. Questions, and Cases of Conscience about the Angels.

Quest. W Hat are Angels?

Answ. Created good spirits sent forth by God to minister for the good of the Elect, and for the punishment of the wicked, Heb. 1.17, 14. 2 Kings 19.15.

Quest. What titles doth the Scripture give to them?

Answ. First, they are called spirits, to show their nature, which is spiritual. [ I]

Secondly, Ministers, to show their Office, which is to [ II] Minister to God, to Christ, and to the sons of men. [ III]

Thirdly, Men of God : So Judge. 13.6, 9. The Angel is called a man, because he appeared in the shape of a man: and a man of God, because he came from, and was sent by God. [ IV]

Fourthly, Sons of God : So Job 1.6. Because they received their being, and are sustained by God, as also for that being made after his Image, they still retain the same. [ V]

Fifthly, God's. So Psal. 8.5. to set out their excellency, Psal. 82.1, 6. For so in Scripture • language excellent things are styled God's, Psal. 97.7. [ VI]

Sixthly, Cherubims, Gen. 3.24. Ezek. 10.1. which signifies a Figure or Image: most usually a resemblance of a young man: for so they appeared as a man, to show that they had knowledge and understanding, (as men have reasonable souls) and as a young man, to set out their beauty, vigor, strength, &c. [ VII]

Seventhly, Seraphims, Isa. 6.2, 6. which comes from an Heb. word that signifies to burn: and they were so called, either from this particular act in touching the Prophets lips with a burning cole: or from their fervent zeal in executing the Will of God.

Eighthly, Watchers : So Dan. 4.13, 17. and its attributed to Angels.

1. Because of their nature, being spirits they are not subject to drowsiness and sleepiness: but wake and watch day and night.

2. Because of their office, which is always to behold the face of God, Mat. 18.10. and to be ever ready to do his Will, Psal. 103.20. which requires watching.

3. Because of the constant and continual care that they have over the Saints to keep them from the manifold dangers, whereunto they are subject. Hence they are said to be full of eyes round about, Ezek. 1.18.

[ IX] Ninthly, Holy ones ; So Dan. 4.13, 17. because of that holiness wherein they were at first created, and in which they still abide: Hence called holy Angels, Mar. 8.38. Mat. 25.31.

[ X] Tenthly, God's Host. So Gen. 32.2. Psal. 103.21. Luke 2.13. because God useth them as an Host to protect his Saints, 2 Kings 6.17. and to destroy his enemies, 2 Chron. 32.21. Rev. 12.7.

[ XI] Eleventhly, Thrones. So Col. 1.16. because of their dignity and excellency, being fit to sit on thrones, at least in comparison of other creatures.

[ XII] Twelfthly, Dominions : So Col. 1.16. because God hath given them dominion and rule, whereby as Lord's under God they order and govern matters and persons in the world.

[ XIII] Thirteenthly; Principalities ; as Dominions note indefinitely and generally, such as have authority without respect to any peculiar jurisdiction; So Principalities are such as have a special and peculiar jurisdiction: So Tit. 3.1. Its attributed to Angels, Eph. 3.10. Col 1.16. because God sets them over particular Policies, Kingdoms and Persons.

[ XIV] Fourteenthly, Powers: the word properly signifies that right which Governors have to exercise their authority. So John 10.18. Acts 5.4. It shows therefore that Angels have a good right to that Government which they take upon them.

[ XV] Fifteenthly, Mights : this title imports strength and ability to accomplish what they undertake. Hence they are said to be mighty in strength, Psal. 103.20. So they are called, Rom. 8.38.

Quest. What are the principal properties of the Angels?

Answ. First, they have great knowledge: for they are understanding creatures [ I] able to understand any mysteries that are revealed; they understand according to the spiritual power of an Angelical mind, comprehending all things that they will together most easily, Mat. 18.10. In Heaven they always behold the face of God, implying, that they are privy to the whole Counsel of God revealed in Heaven. On earth also they frequent the Assemblies of Saints, whereby they know the whole counsel of God made known to the Church, Eph. 3.10. 1 Pet. 1.12. And this gift is necessary, because their main function, is to be God's messengers to declare and execute his Will, which they could not do without knowledge thereof.

[ II] Secondly, Prudence: For Knowledge works Prudence, and Prudence directs Knowledge. Hence Jam. 3.13. they are coupled together. And this is necessary, because the evil Angels, against whom the good Angels defend the Saints, are exceeding crafty and subtle.

Thirdly, Purity: which is perfect without the mixture of any impurity and [ III] sin. Signified by the pure white linen wherewith they are said to be clothed, Rev. 15.6. Hence they are styled holy Angels, Mar. 8.38. under which is comprised their sincerity, Rev. 14.5. and their integrity in execuring God's Will, Psal. 103.20. and these are necessary to make them fit to appear in the Presence of the pure and holy God; For Rev. 21.27. Hab. 1.13. Psal. 5.4.

Fourthly, Glory: such is the brightness of their glory, that its resembled to [ IV] lightening, Mat. 28.3. so that men on earth cannot endure the brightness of Angels, Numb. 22.31, 33. Mat. 28.4. Yea, good men cannot endure it, Luke 1.12. and 2.9. Rev. 19.10. and 22.8. Dan. 8.17. and this is necessary for the glory of the Lord whom they serve, as Courtiers attending upon Kings are gorgeously attired, Mat. 11.8.

Fifthly, Power: Hence they are called mighty, 2 Thes. 1.7. Strong, Rev. [ V] 5.2. to excel in strength, Psal. 103.20. Resembled to horses and chariots of fire, 2 Kings 6.17. See what one Angel did, 1 Kings 17.35. and this is necessary, because the Church and children of God whom they defend, have here against them, not only many, mighty, cruel, malicious men, but Principalities, Powers, &c. Eph. 6.12.

Sixthly, Speed: Hence they are said to have wings, Isa. 6.2. Dan. 9.21, 23. [ VI] they are swifter then any corporeal substances in these respects.

1. They cannot be hindered by any bodily impediments, no corporal substance can stay thei • course; they can pass through, and pass over Castles, Cities, Stone-walls, Iron-gates, Woods, Rivers, Seas, &c.

2. They have no corporal gravity to slaken their motion.

3. They need not such space of time to pass from place to place, as bodies need. They can suddenly move from heaven to earth, or into any place of the world.

4. They have great forwardness to do any task enjoined by their Lord, more then any other creatures. Its necessary for them.

1. Because heaven and earth are so far asunder, and they have oft occasions to pass from one to the other.

2. Many Saints in the world, (whose distress requires present succors) are far distant one from another.

3. Devils are very swift to mischief: and its meet that good Angels be as swift to protect, as evil ones to annoy.

Seventhly, Zeal, which is most fervent; Hence Seraphim ; such as burn [ VII] with zeal, and a flame of fire, Heb. 1.7. Its necessary because of the fiery fury of the devil and his instruments in plotting against God's glory, and his Saints good, therefore the good Angels must be as zealous in maintaining the cause of God and his Saints, as the other are furious against them.

Eighthly, Constancy in good: and this with respect both to their condition [ VIII] and disposition.

In respect of their condition they are immortal, and without decay; Hence after the Resurrection we are said to be equal to the Angels, Luke 20.36.

In respect of their disposition: It always temains good, and ever will do: they never yielded to any evil, nor were weary of good, nor never repented of doing good. Hence Rev. 7.15. they serve God day and night: And Mat. 18.10. Its necessary, because the Lord whom they serve is Jehovah that changes not, Mal. 3.6. Jam. 1.17. God established the good Angels that stand, and this is the true cause of their unalterable constancy.

Quest. What are the Offices of the Angels?

Answ. They may be ranked under three Heads.

First, such as they perform to God, which are these. [ I]

1. They attend in his Presence for the honor of his Majesty, and to set out his magnificence. So 1 Kings 22.19.

2. They follow the Lord whithersoever he goes. Hence styled Charets of God, Psal. 68.17.

3. They are his Messengers to be sent on his Errands, Psal. 104.4. Dan. 7.10.

4. They are oft employed in declaring his Will, as in delivering the Law, Acts 7.53. Gal. 3.19. Heb. 2.2. So in divers other particulars: As Gen. 16.7, 9. and 19.1. 2 Kings 1.3. Dan. 7.16. Luke 1.13, 26▪ and 2.10. Acts 1.11. and 5.19, 20. and 8.26. and 10.3. Revelat. 1.1.

5. They are his Ministers, to do what God appoints them, Psal. 103.20. Gen. 19.1. Numb. 20.16. Numb. 22.22. Dan. 6.22.

6. They are Executioners of God's judgments, as 2 Sam. 24.15, 16. 2 King. 19.35. Rev. 15.7.

7. They are special instruments of praising God, Rev. 7.11, 12. and 4.8. Hence they are called on to do it, Psal. 103.20. and 142.2.

[ II] Secondly, such as they perform in relation to Christ, and that especially as Son of man: As, In general, they ascended and descended on him, John 1.51. G • n. 28.12. Heb. 1.6. Psal. 91.11. More particularly,

• 1. They foretold his conception, Luke 1.30, 31.
• 2. Declared his birth, Luke 2.9. &c.
• 3. Prevented his danger, Mat. 2.13, 14.
• 4. Ministred to him in his need, Mar. 1.13.
• 5. Protected him from enemies, Mat. 26.53.
• 6. Comforted him in his Agony, Luke 22.43.
• 7. Opened his Grave at his Resurrection, Mat. 28.2.
• 8. Witnessed his Resurrection, Luke 24.5, 6, 23.
• 9. Confirmed his Ascension, Acts 1.10, 11.
• 10. Accompanied him to Heaven, Ps. 68.17, 18. Eph. 4.8.
• 11. Reveal what he will have done, Rev. 1.1. and 22.16.
• 12. Fight with him against his enemies, Rev. 12▪ 7.
• 13. Gather out of his Kingdom all things that offend, Matth. 13.49, 50.
• 14. Accompany him at his last coming, Mar. 8.38. Mat. 25.31.
• 15. Execute his last judgment, Mat. 13.49, 50.

[ III] Thirdly, such as they perform in relation to men's bodies and souls, in this life, and hereafter. In general, they are said to attend on the Saints, and to minister to them, Heb. 1.14. Hence, Mat. 18.10. In particular,

• 1. They are Stewards to provide for them in their need, 1 Kings 19.5, &c.
• 2. As Physicians to cure their maladies, John 5.4.
• 3. As Nurses to bear up and keep them from hurt, Ps. 91.11, 12.
• 4. As Guides to direct and keep them from wanderings, Gen. 24.7. and 32.1.
• 5. As soldiers to guard them, Psal. 34.7. 2 Kings 6.17. and to destroy their enemies, 2 Kings 19.35.
• 6. Rescuers and deliverers to pull them out of dangers, Acts 5.19. and 12.7, &c. Dan. 6, 22. In reference to our souls in this life:
  • 1. They are as Prophets or Teachets to instruct them, Dan. 8.16, 17. and 9.22. Luke 1.15, 34, 35. Act. 1.11.
  • 2. They are Comforters to them in their fears and perplexities, Gen. 21.17. Isa. 6.6, 7.
  • 3. Coadjutors to stand with them against Satan, Zach. 3.1, 2. Judge. 9.
  • 4. Fellow-members to rejoice with them at the Conversion of sinners, Luke 15.10
  • 5. Tutors to punish them for their offenses, that they may be brought to repentance, 2 Sam. 24.16. In the life to come they are,
    • 1. Watchers, to carry their souls at the separation of them from their bodies into Heaven, Luke 16.22.
    • 2. As Keepers at the last day to gather all the Elect together, Matth. 24.31.
    • 3. Fanners or Fishers to separate the evil from the good, Matth. 13.49.
    • 4. Companions in Heaven to join with them in praising God, Rev. 7.9, 10, 11.

Dr. Gouge on Heb.

Quest. Why doth God use the Ministry of the Angels about us?

Answ. Not for any necessity, for he can do it of himself without them; but to declare his abundant love to, and care of us in providing for our comfort, and making far more excellent creatures then ourselves our Keepers.

Quest. Why are the Angels such tender Keepers of God's children?

Answ. First, because Christ our Head (who is their Lord and Head also) hath [ I] reconciled things in Heaven and Earth, Col. 1.20. viz. Angels and men▪ so that whereas they hate us for our sins, now they tender us as hi • members.

2. They love us as Nurses their children, now that they see that God loves us [ II] so dearly, as to give his own and only Son to death for us.

Thirdly, because he hath given them charge and commandment so to do, Ps. [ III] 91.11.

Quest. What comfort doth the consideration hereof bring to God's children?

Answ. First, When we see our own weakness and impotency on the one hand, and the multitude, power and policy of the enemies on the other. When [ I] we see a whole Army of sins besieging us, and a whole Legion of dangers ready to oppress us, we may be comforted when we consider, that not only God's Protection, like a wall of fire is round about us, but that he hath also set his Angels to pitch their tents about us, so that there are more with us then against us, and the blessed Angels are stronger then the powers that are against us: and when we consider that God hath not only charged one or two Angels with us, but the whole blessed company of them, to defend and protect us.

Secondly, when we neglect the Watch over ourselves, through sleep of [ II] soul or body, what a comfort is it that the Angels watch over our safety? as Mat. 2.13. when Joseph slept, dreaming of no danger from Herod, the Angel admonisheth him in a dream, and tells him how to escape.

Thirdly, when we see great difficulties between us and our desires, what comfort is it that we have God's Angels ready to do it to our hands? as Mar [ III] 16.3. They can roll away all stones, and make our way smooth for us to all good duties.

Fourthly, when Satan begins to insult, and makes as if he would t • ample upon [ IV] us, what comfort is it that we have so strong a guard about us, one Angel being able to shut the mouth of this toaring Lion, as he did those in Daniel. Dr. • ailor.

Fifthly, that their care and attendance on us will be perpetual, because their love to us is founded on their love to Christ our Head, whose Members and [ V] Spouse we are.

Ob. But God's children oft fall into inconveniencies, how then are they attended by the Angels?

Answ. First, they are preserved by the Angels from many inconveniences [ I] that they know not of: as we have devils about us continually, so certainly there is a conflict between the good Angels, and them about us continually.

Secondly, if at any time we fall into inconveniences, its because we are out [ II] of our way, and then they have no charge over us. For Ps. 91.11.

Thirdly, if we suffer in the custody of Angels any inconvenience, it is that we [ III] may be tried by it, exercised and made better by it: For if they keep us not from ill▪ they keep us in ill, and deliver us out of it at length: so that there is nothing in the world that befalls God's children, but they are gainers by it at last, whatsoever it is, Rom. 8.28.

Quest. What may this Guardianship of the Angels teach us?

[ I] Answ. First, Not to grieve these good spirits: Its wondrous humility in them that they will stoop to be our servants that are weaker, and baser then they: and its wonderful patience that they will continue to guard us, though we grieve them by our sins: this consideration would keep us from secret sins where no eye of man sees us, but God and our consciences, and the blessed Angels see us, and grieve when we fall into sin.

[ II] Secondly, to bless God that hath thus honored us, not only by taking our nature on him, but giving us his own guard of Angels to attend us: which shows that in Christ we are advanced above the Angels: indeed they stand, and are confirmed by Christ, hence called the Elect Angels, 1 Tim. 5.21. but they are not the Spouse of Christ as we are; he hath honored our nature more then the Angelical.

Quest. But what need we the guard of Angels, since God can guard us without them?

Answ. It is not by reason of any defect in God to supply his want of power, but further to enlarge and demonstrate his goodness: God could do it of himself, but having ordained such ranks of creatures, he makes all to serve for his own ends.

Quest. What may we learn further from hence?

[ I] Answ. First, to take an holy State upon us, and to think ourselves too good to abase ourselves to sin, to be slaves to men, seeing we have Angels to attend upon us; we are Kings, and have a mighty guard, therefore we should carry ourselves answerable.

[ II] Secondly, despise not the meanest Christian, seeing Angels despise not to attend upon them.

Quest, What excellencies are attributed to the Angels in Scripture?

Answ. They are said to be excellent for holiness, Mar. 8.38. excellent for beauty, Acts 6.15. excellent for strength, Psal. 103.20. excellent for wisdom, 2 Sam. 14.17. excellent for swiftness. Hence Isaiah 6.2.

Quest. Wherein should we imitate the Angels?

[ I] Answ. First, rejoice at the Conversion of sinners as they do, Luke 15.

[ II] Secondly, Reverence the Majesty of God as they do, by covering their faces, Isa. 6.2, 25.

[ III] Thirdly, Stand ready pressed to execute the Will of the Lord as they do, Psal. 103.20, 21.

[ IV] Fourthly, execute it for manner as they do, viz. with cheerfulness, sincerity, and without wearisomeness.

Quest. What further comfort may the Nature and Offices of the Angels afford us?

Ans. First, In regard of their readiness they stand before the face of God, ready [ I] to take a Commission from him to execute vengeance on the enemies of the Church, or to do service for the heirs of grace.

[ II] Secondly, here is comfort when we are solitary: when Jacob was alone, the blessed Angels were with him.

[ III] Thirdly, in respect of our weakness: the Angels are Nurses to uphold and keep us from dangers.

[ IV] Fourthly, in respect of contempt: If the world contemn us, yet God honors us in giving us such servants.

[ V] Fifthly, in respect of evil spirits, though they malign us, yet the good Angels love us, and are for us.

Quest. How are the Angels employed?

Answ. First, in respect of God they stand before him to execute his Will, [ I] Psal. 103.20, 21: and to praise him, Isa. 6.3.

Secondly, In respect of man they are employed. [ II]

1. By way of punishment, and that

• 1. To blind them that they cannot see, Gen. 19.11.
• 2. To stop them that they cannot go, Num. 22.26.
• 3. To slay them that they cannot live, 2 King. 19.15. Acts 12.23.

2. In mercy to the godly, and that

• 1. To defend them from dangers, Ps. 34.8.
• 2. To comfort them in troubles, Luke 22.23.
• 3. To encourage them in duties, 2 King. 1.15.
• 4. To reveal to them hidden mysteries, Dan. 9.22, 23, 24.
• 5. To carry their souls to heaven, Luke 16.22.

Quest. How else doth God use the Ministry of Angels?

Answ. First, in the swaying of the Kingdoms of the world, and wherein we [ I] live: For Eph. 3.10. they are called Principalities and Powers, because God gives them a preeminence under him, and a power of ordering th • se inferior things; As the devils are called, Powers of darkness, Eph. 6.12. because the wickedness of the world doth set them up as Kings and Princes: So Dan. 10.13. the Angels are called Great Princes. They are made to he above Kings and earthly Powers, as God is above them, Eccl. 5.8. Marvel not at the oppression in a Province; for there is an high one above the High on earth : and there is the Father, Son, and Spirit, higher then both. A created Angel led the Israelites into Canaan, as may be gathered by comparing the 20. and 31. Chapters of Exodus together.

Secondly, they are God's Warriours and Ministers of his manifold decrees. [ II] Hence they are often called Chariots, 2 Kings 2.11. and 6.17. Hab. 3.8. Ps. 68.17.

Thirdly, they are Spirits of Heaven, Mat. 24.36. Gal. 1.8. resembling [ III] their Creator as children do their father: Hence they are called, Sons of God, Job 1.6. and 38.7. both in regard of their substance, which is incorporeal: and in regard of their excellent properties, life, and immottality, blessedness and glory, a part whereof is their just Lordship, and Command over the inferior Creatures. For as they stand before the Lord, who sends them out at his pleasure to serve his Providence, so they have no small stroke in ordering and managing natural and civil affairs. Hence Ezek. 1.6, 7. they have faces to look every way, when as God's Watchmen, they stand Sentinel in Heavens Turret: their feet are like Calves feet, round, and ready to go either forward or backward with greatest facility. For as they see every way, so they are ready to go every way, for dispensing God's benefits, or executing his chastisements on the Elect, and his vengeance on reprobates. Let us labor to obey God as the Angels do; else we may be Angels for gifts, and yet go to Hell.

Angels wait for God's commands, and are ready to run on his errand, Mat. 18.10. Dan. 7.10. Jacob saw them at Bethel, ascending to contemplate and praise God, and to minister to him; and descending to execute God's Will upon men for mercy or judgment?

Quest. What other employment have they?

Answ. They are eye-witnesses of what is done in the Church of God, 1 Cor. 11.10. The woman ought to have power on her head, because of the Angels. This was shadowed out in the old Church? Exod. 36.8. the Curtaines were wrought with Cherubims, to signify that about us, who are the true Tabernacle, and Church of God, there are troops of Angels. Hence 1 Timothy 5.21.

Quest. How manifold is the knowledge of the Angels?

Answ. Its fourfold.

[ I] 1. Natural, whereby they know the Works of Creation, and the invisible things of God in it, all the truth in which they were created.

[ II] 2. Supernatural, which is such a sight of God, whereby they are confirmed in their estate, for there was in them some further apprehension of God, than in them that fell. Now they could not have it, unless they had received it.

[ III] Thirdly, a knowledge of Revelation, Dan. 7.16, &c.

[ IV] Fourthly, a knowledge that they get by observing things that come to pass, both spiritual and natural; For beholding the graces of the Spirit, and working of them, they gather an habitual knowledge, whereby they can discern, both the Worker of them, and persons in whom they are wrought effectually: So, observing the course of things casual, they can probably foretell things which in part are casual.

Now the knowledge which the Apostle speaks of, that they have acquired, Eph. 3.10. is this knowledge of experience, beholding that which the Gospel wrought in the Church, they did more fully see the work of Redemption. For,

• 1. They did see accomplished before their eyes things which they had known in some sort; as we know things absent unaccomplished.
• 2. They did thus grow to a more full and confirmed enlightening, in the wise work of our Redemption.
• 3. And, which is the principal, they did thus come to a more full knowledge, and acknowledgment of the deep riches of the wisdom of God, the fountain of the former. For though the Angels had always a blessed knowledge of God; yet not a perfect, either in regard of themselves seeing, or of God seen: they did not see him totaliter, so as there was no further thing in him to be seen; nor yet with such a sight in regard of themselves; so perfect, that no further light could be lent to it then it had.

Baines on the Eph.

CHAP. IX. Questions, and Cases of Conscience about Anger, Wrath, Passion, Malice, Hatred, and Revenge.

Quest. H Ow many sorts of Anger be there?

Answ. Two. 1. Good. 2. Bad.

Quest. What is good Anger?

Answ. Its a displeasure not against the person, but against the sin of our neighbor, or of ourselves: this anger being moderate, and joined with compassion is an holy anger: Commanded, Eph. 4.21. Commended, 2 Cor. 7.11. Or,

Its a displeasure at that which stands in our way, and hinders good. Thus Moses was angry, Exod. 11.8. Lev. 10.16. &c.

Quest. What is bad Anger?

Answ. Its a desire to be revenged upon the person of our neighbor, either by words or deeds, threatened, Mat. 5.22.

Quest. Why is Anger placed in the heart?

Answ. First, to be an Harbinger, or Usher to prepare the way, for obtaining some good desired, and to remove the obstacles that lie in the way.

Secondly, to be as it were the hearts dagger for the defense of love, desire, delight, [ II] and hope.

Quest. How must we act Anger?

Answ. First, against sin as the open enemy, and grand Obstructer of God's glory, [ I] and good to ourselves, Isa. 59.2. especially against sin in ourselves: and in those that are near and dear to us. So Moses, Exod. 32.19. Nehemiah, ch. 13.17, 21.

Secondly, For the removal of the impediments of God's glory, and our [ II] good.

Thirdly, for the Reformation of the person, and the abuse. [ III]

Quest. How may it be proved that there is a good and lawful Anger?

Answ. First, because its attributed to God himself, Rom. 1.18. John [ I] 3.36.

Secondly, it was made by God, and was in man before the fall. [ II]

Thirdly, yea, it was in Christ himself as man, Mar. 3.5. Mat. 10.14. Joh. [ III] 2.15.

Fourthly, many holy men in Scripture are commended for it, Exod. 16.20. [ IV] Act. 8.20. Act. 7.24. and 13.11, 12. Neh. 5.6.

Fifthly, in true repentance there must be anger and revenge, 2 Cor. 7.11. [ V]

[ VI] Sixthly, the Scripture commends it, Eccles. 7.3. and commands it, Ephes. 4.26. Mat. 5.22.

[ VII] Seventhly, there be just occasions for anger, and if we be not angry at them, we fail in our duty to God and man.

Quest. When is anger rightly ordered?

Answ. When it's moved, quickened and guided by faith, stirring up godly sorrow for sin in ourselves or others, joined with an holy and just desire of revenge, to the saving of the person, appeasing of God's anger, and promoting the Kingdom of Christ.

Holy anger must have a just and weighty occasion: so we read of Moses, he was angry, when contrary to the command of God Mann • h was reserved till the next morning, Exod. 16.20. when they tempted God in worshipping the golden calf, Exod. 23.19. When Corah &c. rebelled, Numb. 16.15. The causes of just anger are,

[ I] First, when we see God dishonored, and his glory defaced. So in Phineas, Numb. 25.7, 8. and Elias, 1 King. 19.14.

[ II] Secondly, when injury is unjustly offered to ourselves: For by God's law we are bound to seek the preservation of our own good name, and estate. So in Paul, Acts 23.2. and in Christ, John 18.23. But this gives no place to private revenge, when out of bitterness of spirit we seek the hurt of them that wrong us. Forbidden, Matth. 5.39. Rom. 12.17. yet when wronged we may implore the aid of the Magistrate, yet without a desire to hurt him that wrongs us, as Luke 18.3.

Thirdly, when injury is offered to our brethren; for by the law of charity we [ III] are bound to love them as ourselves: so in Moses, Acts 7.24. in David, 2 Sam. 13.21. in Nehemiah, ch. 5.6. hence, James 1.9. we are commanded to be slow to anger : For the object of holy anger is sin, not the person: so in David, Ps. 119.139. in Jeremy, ch. 6.10, 11.

Quest. What are the properties of holy anger?

[ I] Answ. First, It must begin at home: we must be most angry with our own sins.

[ II] Secondly, it must be mixed with love: God himself in wrath remembers mercy, Hab. 3.1, 2. So in Moses, he prays for those with whom he was angry, Exod. 32.31, &c.

Thirdly, anger for an offense must be mixed with sorrow for the offense. So in [ III] Christ, Mark 3.5. Hence Gal. 61.

Fourthly, we must show Christian modesty in our anger, by abstaining [ IV] from malicious speeches, and unjust actions: So in Michael, Jude 9.

[ V] Fifthly, We must observe a due decorum, and fit respect in it, and that,

1. In regard of ourselves, we must have respect to our place and calling: A Magistrate must show his anger, not only in countenance and words, but in his actions also: and so must a father, the contrary was Eli's sin; but a private person must only show it in countenance and words.

2. The offenders are not to be used all alike: A mean man must not show his anger to a noble man, or Magistrate as he may to his equal; the son must not show his anger to his father as the father may to the son. Moses, a Magistrate useth the sword, Exod. 32.27. John the Baptist, a Minister, useth only the sword of the Spirit, Matth. 3.7. Jacob a private man towards Laban, useth only mild and gentle admonitions, Gen. 31.36. Jonathan by rising from the Table, and going out, 1 Sam. 20.34. The three children in humble and respective words to the King, Dan. 3.16. Paul the like to Festus, and Agrippa, Acts 25.10, 11. and 26.25, 29.

[ VI] Sixthly, it must be contained within the bounds of our particular callings, so as that it make us not to neglect our duty either to God or man.

Seventhly it must be moderate, rising and falling according to the nature of [ VII] the offense: It will not favor sin in one, and detest it in another: sly out against one offense, and connive at another.

Eighthly, it must be seasonable for time and continuance: It must not continue [ VIII] longet then the cause continues, our safest course is quickly to be appeased if the party offending repent of his sin against God, and his wrong against us, or our brethren. For reformation is the aim of holy anger.

Ninthly, the ends of holy anger must be just and holy: which are, [ IX]

1. The glory of God which is set forth by our anger, when being private persons we manifest our detestation of sin in word and countenance: Being Magistrates we punish sin, and execute justice.

2. The good of Church and Common-wealth, which most properly belongs to Magistrates who are to punish sin, not only that civil justice may be maintained, but that God's anger which hangs over whole countries where sin is countenanced, or not justly punished, may be averted.

3. The good of the party: For hereby the offender is restrained from the like future miscarriages.

Quest. How are we to stir up just and holy anger in ourselves?

Answ. We are to stir it up by the exaggeration of the injury done, or received, and that by the consideration of these four circumstances.

First, from the person that doth the wrong: his baseness, wisdom, gravity, [ I] and office: if he hath pretended former friendship, received from us many kindnesses, which he repays with injury and ingratitude: if he hath often done us wrong, which we never revenged, or greatly endamaged himself to endamage us: In all which respects we have much more cause to be angry with ourselves for sinning against God: Think with thyself that if a base Peasant should buffet a Prince, what an injury it would be? how much more abominable is it for me so vile a wretch to rebel against God? That I should sin against him who hath enriched me with such wisdom and understanding; that hath adorned me with so many gifts, afforded me such means to keep me from sin: that I should abuse my talents, and his mercies, so as to fight against him with his own weapons. As he hath laden me with his mercies, I have pressed him with my sins, &c.

Secondly, the second circumstance is the injury itself, as if we be injured in [ II] our soul, body, name, goods, &c. and as the thing wherein we are wronged is the greater▪ so is our anger which we conceive against it: This we should consider in the wrong we do against God: We injure him in his glory which is most dear to him: impeach his sovereignty, deny him homage, and all this to satisfy our fleshly lusts, and to enlarge the Kingdom of Satan.

Thirdly, the person injured; as if he be a person of great authority, esteem, and virtue: If one that was then endeavoring the offenders good, &c. In [ III] these particulars we have great reason to be angry with ourselves for sinning against God: For hereby we have done intolerable injury to the Lord of glory: To whom we are indebted for inestimable favors, who hath been always ready to do us good, &c.

Fourthly, the mannner of injuring: as if we be esteemed as friends, and yet [ IV] secretly injured as enemies: If the injury was premeditated long aforehand: If in place where we ought to be loved, and honored, we be wronged, and disgraced: If the injury be public before many: If often reiterated, &c. In which respects we have the more cause to be angry with ourselves for sin: For in words we profess ourselves Christ's servants, but in deeds we deny him: We lightly regard his presence: sin against knowledge, and conscience, &c. If ever we had just cause of indignation, it's against ourselves for sinning against God.

Quest. Why is anger rightly to be ordered?

[ I] Answ. First, because of all passion: it's deepliest rooted, and extends its branches farthest; For no age, condition, or nation are free from it: other passions only trouble some particular persons. Lust enflames one, ambition another, covetousness another, &c. But whole states are enflamed by anger, and fury.

[ II] Secondly, Inordinate anger is most infamous: an argument of shameful levity, infirmity, madness. An angry person hates truth, embraceth error, opposeth them that admonish him; entertains perverse counsel: forgets his own credit: is an enemy to his own safety: against himself is untameable: against his neighbors is intolerable: under a weak pretence of revenge anger makes men violate all bonds of friendship; tread under feet all Laws both Divine, and Human: Other passions will hearken to Reason, but this to none.

[ III] Thirdly: as of all infirmities there are none worse, or more dangerous then those which disfigure the face of a man: so of all Passions none are more pernicious then anger: for the eyes of such a man sparkle: his face is enflamed with blood which flows from the heart: his hair stares with horror: his mouth foames: his tongue falters; his feet and hands are in perpetual motion: he vomiteth out nothing but threats; speaks of nothing but blood and revenge, &c.

[ IV] Fourthly, It's a deceitful passion: An angry man sees not the thing as it is, and yet swells and boils inwardly.

Fifthly, it's the character of a fool, Prov. 12.16. and 14.17, 29. Eccles. [ V] 7.9.

Sixthly, it makes a man unmindful of his own condition: If poor, yet he'l [ VI] waste his goods: Being a private man, he would rule: being weak, he becomes a lion: where delay is requisite, he makes haste: where haste is necessary, he doubts.

Seventhly, an angry person can neither please God nor man: He regards [ VII] no commandments; doth nothing in order, but all rashly and without discretion.

Quest. What are the several kinds of disordered anger that must be shunned?

Answ. It's disordered when it's not moved by faith, ariseth not from love, keeps not within its bounds, and is not directed to a right end. The kinds of it are many.

[ I] First, devilish, which rageth against virtue and godliness; is incensed by innocent and virtuous actions; as in Cain, Genes. 4.5. In Saul, 2 Sam. 20.30. In Asa, 2 Chron. 16.10. In the Jews, Luke 4.28. In Nebuchadnezzar, Dan. 3.13.

[ II] Secondly, rash, and unadvised: the branches whereof are,

1. Unjust anger that proceeds from our own suspicion and imagination only, as in Eliab, 1 Sam. 17.28.

2. When we are provoked without cause, or upon every small occasion contrary to the law of love, 1 Corinth. 13.7. Prov. 10.12. and it's a man's glory to pass by a Transgression, Proverbs 19.11. And so sudden anger which is admitted without deliberation; condemned, Eccles. 7.9. Its a foolish thing, Prov. 14.17.29. such abound with transgressions, Proverbs 29.22.

Thirdly, immoderate, and immodest anger: which may be discerned by [ III] these signs.

1. When men utter words dishonorable to God by blaspheming, swearing, cursing, &c. or opprobrious to their neighbors, as when their anger breaketh out into bitter and reviling speeches, as Shimei did against David, 2 Sam. 16.5. the Jews against Steven, Acts 7.54. Forbidden, Ephes. 4.32.

3. When we have no regard of order, and comeliness, either in respect of ourselves, or those with whom we are angry: In respect of ourselves, when (though private men) we take revenge, which belongs to God, Rom. 12.19. In respect of the party with whom we are angry; as when a son being angry with his father (though upon just cause) useth him unreverently: and so of servants towards their Masters, &c. and all inferiors towards their superiors.

4. When it makes us forget any duty of love which we owe to them, as to pray for them, and endeavor their reformation: So in the Disciples, Luke 9.54.

5. When it stirs us up to violent and unseasonable reproofs, Psalm 106.32, 33.

6. When its not mixed with sorrow proportionable to the displeasure that we conceived: He that is rightly angry, though he be displeased with the offense, yet he pities the offender.

Fourthly, when anger is partial its disordered: and that is, [ IV]

1. When its hot against some sins▪ and can brook others as bad, either because they suite with our disposition, or that we have little wrong by them.

2. when we are zealous against sin in our enemies, but • avourable to it in ourselves or friends.

3. When we are as angry for small as for great offenses: whereas our anger should be proportioned to the offense.

Fifthly, when it's directed against the person of the offender, not against [ V] his offense, and aims at his hurt, and destruction, but seeks not the glory of God, the good of the Church, or Common-wealth; the private benefit of ourselves, or neighbors, or the reformation of the offender. Such was Cain's towards Abel: Saul's towards David, Nebuchadnezzar's towards the three children, but Christ's rule is otherwise, Mat. 5.44.

Sixthly, when being long retained it turns to hatred. [ VI]

Quest. What Motives may dissuade us from sinful anger?

Answ. First, consider the sinful causes of it, which are [ I]

1. Unbelief in God's Word; David tells us that he was so patient towards his adversaries because he waited upon God, Psal. 38.13, &c.

2. Folly, for Eccles. 7.9. it resteth in the bosom of fools.

3. Self-love which makes us so to prize ourselves as never to think on the injuries and indignities we do to others; and heinously to aggravate every small wrong done to ourselves.

4. Pride, which makes us more sharp- • ighted in apprehending a wrong, and more furiously insolent in taking revenge, Prov. 13.10. so in the Ephraimites, Judge. 8.1. and 12.1, &c. so Psal. 10.2. This set Haman against Mordecai, and the Jews, Esth. 3.5, 6.

5. Covetousness: For if the hope of a covetous man fail his expectation, their unquiet thoughts prepare a lodging in their hearts for anger; they trouble their own house, Prov. 15.27.

6. Impotency, and effeminatenesse of mind which makes men unable to bear injuries: Hence women, children, sick, and aged persons are so wayward.

7. Luxurious niceness; If the houses of such are not kept neat; their diet cooked to their minds: if a spot be on their clothes, they are so enraged that the house will not hold them.

8. Curiosity: For when men have an itching desire to see and hear all things: How friends, and foes speak of them: what servants do, and say, &c. they come to hear, and know many things which provoke them to anger. Hence Prov. 20.3. Eccles. 7.21, 22.

9. Lightnesse in believing reports, and listening to tale-bearers: Hence, Prov. 26.20. and 16.28. so in Saul, 1 Sam. 22.19. yea, in David, in hearkening to Ziba, 2 Sam. 19.29. Hence Jam. 3.6.

10. Inordinate love, or excessive sorrow: For the powers of the soul, being weakened by these passions, are made unable to bear any burden.

11. Want of meditating on the common imperfections whereunto we are all by nature subject: For if we consider that ourselves have as great, or greater faults as those we are angry for in others, we would not be so easily provoked for every trifling occasion, Eccles. 7.21, 22. Titus. 2.3. If we would look more at home, and less abroad, it would prevent much anger.

12. Tendernesse of education, and foolish cockering of mothers, begets anger, making their children more teasty then wasps, more proud then peacocks, more wanton then the Ass-colt, &c. whereas severer education would pull down their stomachs, and make them more patient.

13. Idleness, unthriftiness, and voluptuousness nourish anger. Hence, Proverbs 26.17. 1 Thes. 4.11. 1 Tim. 5.13. Proverbs 16.12, &c. and 20.1.

[ II] Secondly, consider the mischiefs of this passion above others: Other passions do but draw men to evil: but this precipitates them into it; those do but shake, but this overthrows them▪ Love is stronger then death, yet anger overcomes it; the father in anger forgets his love to his child, the child to his father, &c. Yea, anger makes a man forget the love of himself: as appears by those, who to satisfy their anger violently thrust themselves into imminent dangers of death: Covetousness is a violent passion, as apppears by those who venture body and soul to get riches, yet anger makes them hazard the loss of their estates, and to spend all amongst Lawyers to be revenged on their enemies. Voluptuousness makes men plunge themselves into particular pleasures; but choler makes them of so bad a disposition, that they rejoice in other men's miseries: It's worse then envy; for as envy desires to see any one miserable, it's choler that procures their misery. Fear is a cruel tyrant which makes men thrust themselves into danger to avoid danger, and to kill themselves for fear of greater torment, yet anger vanquisheth fear, causing them, who tremble to see another man's wound, contemn their own death: so that as other affections lead a man, this draws him: others entice him, this compels him: others make us prone to evil, but this casts us headlong into the gulf of all wickedness.

[ III] Thirdly, consider the manifold evil effects of anger which are produced of itself, or are caused from others: As

1. It blinds reason, and makes men for the present as though they were distract of their wits. It's a short madness, and in this respect worse; for that madness is involuntary▪ but this passion is entered into willingly and wittingly. Madness is an evil of punishment, but this is an evil of sin: So in Simeon, and Levi, Gen. 34.25. In David, 1 Sam. 25.13, 22. in Saul, 1 Sam. 22.18, 19. in Theodosius.

2. As it springs from, so it causeth infidelity, and fretting against God, as in Moses, Numb. 20.10, &c. Prov. 19.3. 2 Sam. 6.8.

3. It extinguisheth the love of God, which cannot kindle in such an unquiet breast. How should we love God whom we have not seen, if we love not our neighbor whom we have seen, 1 John 4.20.

4. It's an hindrance of holy prayer. An angry man cannot call upon God, or if he should, God would not hear. Hence, Psal. 26.6. 1 Tim. 2.8. Mat. 5.23. and 6.12, 14, 15. 1 Pet. 3.7.

5. It makes the Word of God unprofitable: Hence, Jam. 1.19. Be swift to hear, slow to wrath. It hardens the heart that the Word cannot take root.

6. It so fills, and swells the mind that there is no room for good thoughts, and meditations, it's so full of thoughts of revenge, &c. so that it stops communion with God, and disturbs the peace of conscience.

7. It makes men impatient of admonition, which is ordained by God as one means to recover us from sin: so in Abner when justly reproved, 2 Sam. 3.8.

8. It grieves the Spirit of God, and lets the Devil into men's hearts, to whose image they are conformed by unjust anger, Ephes. 4.27.30, 31.

9. It disfits a man for society. Hence, Prov. 22.24, 25. make no friendship with an angry man, &c.

10. It macerates, and vexes the soul with fury, so that they become self-tormentors; Rage, and fury, tortures more then wrong, and injury.

11. It exposeth to infinite dangers, by provoking men to enter into private quarrels so as wholly to neglect themselves, that they may hurt their enemies: Like the Be that looseth her life to sting others. It oft ruins the body; some being extraordinarily moved have broken their veins, and vomited out their souls with their blood. Others have fallen into mortal diseases, as Apoplexies, frenzies, madness, palsies, falling-sickness, &c. These are its effects in regard of ourselves; now in regard of our neighbors.

1. It overthrows all friendship: for there was never friendship so inviolable, but anger hath dissolved it. Hence, Prov. 27.4. Anger is cruel, and wrath raging : they will fall from words to blows, then to wounds, then to death.

2. Yea, it makes men hurt whom they should most love, as wife, children, servants, who being necessarily conversant with them, are most exposed to their fury.

3. It's the gate of vice whereby it enters. Hence, Psal. 37.8. Cease from anger, leave off wrath, fret not thyself to do evil ; so Prov. 29.22. A furious man abounds in transgressions : so Jam. 1.20.

The effects of anger which are caused by others as a deserved punishment of it, are,

1, It subjects a man to the wrath of God, and brings his curse upon him, Mat. 6.14, 15. Hence Job 5.2. Prov. 19.19. Mat. 5.22.

2. Such are a prey to Satan, whilst they plot, and devise that mischief which pleaseth him; and when once by passion he hath blinded the eye of reason, he can easily lead us into all wickedness. As Crows first pick out the sheep's eyes, and then prey upon them.

3. It brings contempt from men, whence by it they blaze abroad their folly, whereas wisdom procureth honor and respect.

4.. An angry man lies open to the malice, fraud and violence of his adversary: For having no power over his passion when provoked, he rusheth himself head-long into danger, not caring what he saith, or what he doth, though tending to his own prejudice, and to his adversaries advantage.

[ IV] Fourthly, consider the high account the Lord makes of a heart well fortified, and purged from this base passion, Prov. 23.26. God calls for the heart, i. e. a heart well drained from sinful affections; and a Christian may fetch a surer evidence of his spiritual estate from his reformation herein, then from any particular duty to the affirmative Commandments of the moral Law.

Object.