Mans Fury Subservient to Gods Glory, Sermon

Mans Fury Subservient to Gods Glory · Sermon

MANS FURY SUBSERVIENT TO GODS GLORY.

A SERMON preached to the Parliament at Margarets Weſtminſter Febr. 20. 1656. it being a day of publick Thankſgiving.

WITH The Addition of an Applicatory Diſcourſe about the Mutuall Animoſities of Chriſtians, which was omitted for want of time when the Sermon was delivered.

By JOHN WARREN, M. A. Miniſter of the Goſpel at Hatfield Broad-oak in Eſſex.

LONDON. Printed by J.G. for Nathanael Webb and William Grantham, at the black Bear in Paul's Church-yard, near the little North door. 1657.

CELSISSIMO, HONORATISSIMO que SENATUI, TOTIUS

ANGLIAE, SCOTIAE, ET HIBERNIAE, IN PUBLICIS CONCILIIS REPRAESENTATIVO, CONCIONEM HANC QUALEM QUALEM NUPER APUD EUNDEM HABITAM IN HUMILLIMAE OBSERVANTIAE ET OFFICII MONUMENTUM

D.D.D. Servorum Chriſti Minimus, JOHANNES VVARREN.

p. 1A SERMON Preached before the PARLIAMENT, FEBRUARY 20. It being a Day of THANKSGIVING.

PSAL. 76.10.

Surely the wrath of man ſhall praiſe thee, the remainder of wrath wilt thou reſtrain.

THe Pſalm is for the day, Euchariſticall, a Pſalm of Praiſe, and hath, as many learned men conceive, a Propheticall Reſpect to the great Deliverance of Ieruſalem from the Aſſyrian Army, and the miraculous Deſtruction of that Adverſary by the hand of an Angel, of which we read 2 King. 19.35. Indeed ſome paſſages p. 2in the Pſalm ſeem to look a little that way,Non eſt ut pro certâ aliquâ hiſtoriâ aſſignandâ ad quam hic pſalmus respiciat, anxiè laboremus. Muſcul. and the Septuagint have added to the title theſe words, [foreign] a Song againſt the Aſſyyrian; which 'tis like hath carried ſome Interpreters: But whether the Pſalm were calculated purpoſely for that point in the circle of Providence or no (a queſtion in which I labour not) it may ſerve indifferently for the uſe and comfort of the people of God in all ages upon all rejoicing occaſions, eſpecially ſuch as reſpect their preſervation againſt their enemies.

In the Pſalm we have

Eccleſiae omnium aetatum pſalmus eſt intelligendus. Moller.1. Materialls of Gods Praiſe propounded in the 10. firſt verſes.

2. An Exhortation to it ſubjoyned, ver. 11.

The Matter of praiſe here gathered up may be reduced to two Heads,

1. Gods gracious Preſence and Manifeſtation of himſelf in his Church, v. 1, 2.

2. His eminent Appearance for them againſt their Adverſaries, v. 3, to 11.

In the Latter he is celebrated under a double habitude,

1. Of a Mighty Champion, diſcomfiting the Enemies, v. 3, 4. to 8.

2. Of a Supreme Judge deciding the Quarrel between them & his people, v. 8, 9, 10.

And in his Judgement obſerve,

1. The publickneſſe of it, It was heard from Heaven.

2. The Majeſty of it, It impreſt fear and ſilence on the earth, v. 8.

3. The Effect of it, The ſalvation of the p. 3Meek on earth, v. 9. So the people of God are often called in Scripture: O that the Character were more agreeing to us in theſe dayes!

4. The End and Deſign of it expreſt in the manner of an Epiphonema, a Rhetoricall cloſure to the reſt, in the words which I have choſen, Surely the wrath of man ſhall praiſe thee, &c.

Though the word foreign be uſually cauſall, Explication.yet is it many times, and eſpecially in the beginning of a Sentence, apertive onelyonly, and little more then expletive, as Prov. 30.2. and ſo our Tranſlatours with others render it here, Certè furor hominis, Surely the wrath of man, &c. But if we read it Quoniam (as Hierom and many others do) and ſo run the ſenſe of the former part of the verſe into the latter, it may ſeem very convenient, thus, Becauſe the wrath of man ſhall praiſe thee, thou wilt reſtrain the remainder, or exceſſes of it; and ſo it makes the praiſe of God the finall cauſe of his reſtraint upon the wrath of man. However the import of the words is the ſame both wayes.

The wrath of man] is not ſo well underſtood in a paſſive ſenſe (according to the Chaldee) for the wrath of God upon Man as in the Active ſignification,Vide Muſculum in locum. as it notes wrath ſubjected in man, and ſo the word Man is to be limited (or extended rather) to wicked men in their wrath againſt the godly, and ſo the word Man and Men is often uſed, as Mat. 10. Beware of men, i. e. of Wicked men. And Pſal. 9.19. Let not man prevail, i. e. Evil men, &c.

Shall praiſe thee] It is a Tropical Expreſſion, in which the Production of the Effect is imputed to that which p. 4doth but adminiſter ſome kind of cauſe or occaſion to it [Verbum quod actum ceu effectum denotat de occaſione ejus aliquando intelligendum eſt. Glaſſius.] So Judas is ſaid to purchaſe a Field, Acts 1.18. becauſe he provided the Money. And Zedekiah is ſaid to burn Jeruſalem, Jer. 38.23.Dignitatem tuam illuſtrabit hominum injuria. Cic. ad Lentul. (ſee the Margin) becauſe (as our Tranſlation has it in the line) he occaſioned it to be burnt. So the wrath of Man ſhall praiſe God. That is, it ſhall afford matter for his praiſe, and occaſion men to praiſe him.

The remainder of wrath] may be taken for the people of God that out-live the wrath of men,foreign as Joel 1.4. The remainder of the Palmer worm ſignifies that which the Palmer worm hath left: ſo Iunius and others underſtand by the remainder of wrath, the godly that eſcape the wrath of wicked men. But our Engliſh Bible goes the plainer way, taking The remainder of wrath for thoſe exceſſive Eruptions of it which might redound to the diſhonour of God, or which are more then he will uſe to his praiſe: The remainder of wrath wilt thou reſtrain.

Maldonat, &c. Pontif.Reſtrain.] The word [foreign] ſignifies to Gird, and is here uſed for a coercive girding, ſuch as that of Peter when he ſtretched out his hands, & another girded him, Joh. 21.18. i. e. bound him as a priſoner, or tied him to the Croſs (as ſome will needs have it.) Yet they that take it for a corroborative girding, and refer it to the godly, whom the wrath of enemies leaves undeſtroyed (as Junius and others do) in the reſult reſolve the words into the ſame ſenſe; viz. That the wrath of man ſhall by the over-ruling hand of God be made to conduce to his praiſe: and that it may do ſo, and not proceed to his diſhonour, he will reſtrain it from exceſſes, p. 5and confirm his people againſt it. So much for Explication.

In the words thus expounded, note,

1. The Evil Affection of men to the people of God. They are angry with them— The wrath of man.

2. The good Event of that Evil. It ſhall praiſe God.

3. Gods Reſtraint upon it to that end. The remainder of wrath thou wilt reſtrain. —

Of the firſt of theſe, The evil affection of men to the godly. And it gives us ground for this Doctrinall Obſervation,

Doctrine. That there is much fervent anger in the hearts of men againſt the people of God.

That I may give an account of the ſenſe of this Doctrine, and its deduction from the Text, I muſt ſpeak briefly, 1. Of the Subject of this Anger, Man. And then 2. Of the Affection it ſelf, as inherent in that Subject.

1. For the Subject of Anger, It is Man: the heart of man is its Receptacle, there it lives and dwells: and ſo its called in the Text, The wrath of Man: which words are ſpoken,

1Firſt, Inſultingly, as ſome underſtand, implying an Encouragement to the Godly, in that they are but Men that are angry with them. It is not the wrath of Almighty God, but of poor weakly Man;Appellatur foreign quòd omnibus diebus vitae ſuae doleat. as David prayes God to let the Enemies themſelves know that they are but Men, [foreign] poor ſorry man, as the word ſignifies, Pſal. 9.20.

2Secondly, The word Man is ſpoken collectively for Mankind, and ſo it implyes the vaſt number of them p. 6that are angry with the people of God, even the whole body of Mankind. For though the godly themſelves are ſome part of Mankind, yet they are ſo few that the ſpecies is in a manner entire without them. As our Saviour tells his Diſciples, Joh. 15.18. That the world will hate them. Themſelves were ſome part of the World; but alas, their number was ſo ſmall, that it made no conſiderable ſubſtraction from the totall of the world, and therefore the world is ſpoken of as whole without them, and wholly againſt them, according to that of Mat. 10.22. Ye ſhall be hated of all men for my names ſake. That is, almoſt all men; there will ſcarce any be found that will not hate you. What is the Sea the leſſe if you take out a few Hogſheads of water? Nothing to ſpeak of. The Vintage is counted whole though ſome gleanings of Grapes be left behind. So the wrath of man againſt the godly, is the wrath of the generality, almoſt the univerſality of men.

3Thirdly, The word Man is ſpoken Patronymically. In Hebrew 'tis the wrath of Adam, for the Children of Adam, the untranſplanted Branches of that old Stock. Unregenerate men are meer Adamites, and ſo metonymically Adam, as Iſraelites are called Iſrael. Look how Believers ingrafted into Chriſt are called Chriſt, 1 Cor. 12.12. ſo unbelievers and wicked men are fitly called Adam, as thoſe that abide in him (as fallen) in his ſpirit, and in his condition. And thus the Doctrine proceeds concerning the multitude of unregenerate and wicked men, that there is much fervent Anger in their hearts againſt the people of God. Yet 'tis here to be noted,Note. that all wicked men do not at all times, nor all in a like manner and degree exert their anger againſt the Godly, though they all have it in p. 7them. Even the unregenerate Father againſt the godly Son, and the unbelieving Son againſt the godly Father. Mat. 10.35. So much of the Subject, the hearts of men.

2.Igneſcunt irae & duris dolor oſſibus ardet. The Affection inherent in this Subject is Much fervent Anger. All Anger is hot, it's a ſoul-enflaming paſſion. The Egyptian Hieroglyphick for Anger is an heart upon a gridiron with burning coles under it. Anger is hot; but the Anger here ſpoken of is of the hotteſt kind. The word in the Hebrew text ſignifies properly Heat, and ſometimes the Sun for its burning heat. It notes that Anger which the Greeks call foreign & foreign becauſe it heats and burns the heart: Junius tranſlates it Aeſtus, Plat▪and others furor hominis, The heat and rage of man. So it is very fervent.

And there is alſo very much of it in the heart of man. In the latter part of the Text the word is in the plurall number, the remainder of wraths. foreignThere are heats and treaſures of Wraths in the hearts of wicked men againſt the godly. A ſtock of wrath that can never be ſpent up, they are alwayes angry, and alwayes ready to be more angry at them. And ſo much is alſo implyed in the word [foreign] which elſewhere notes abundance. Malac. 2.15.Mal 2:15Thus you ſee there is much hot and fiery anger in the hearts of wicked men againſt the godly. No wonder though they trade in Fire-works & Sulphureous engines, when they have ſo much fire burning in their boſomes. Thus much for the ſenſe of the Doctrine, and to ſhew you how 'tis ſeated in the text.

For further confirmation of this point,Proof. ſee Pſal. 124.1, 2, 3. If it had not been the Lord who was on our ſide, now may Iſrael ſay, If it had not been the Lord who was on p. 8our ſide, when men roſe up againſt us, then they had ſwallowed us up quick when their wrath was kindled againſt us. The Church complains of the fury of enemies, that it was ſo hot and fierce, that if he that took their part had been any thing leſſe then God, they had been utterly ſwallowed up and devoured. But when was this? perhaps at ſome one time when they were more then ordinarily provoked: Nay many a time (ſaies the Church, Pſal. 129.1, 2.) many a time have they afflicted me, and that from my youth up. Ab ipſis Eccleſiae Natalitiis. Ever ſince God had a Church upon Earth, wicked men have had a fire of Anger in their boſomes, ever and anon flaming out againſt it. For thy ſake we are ſlain all the day long, was the Churches complaint in David's time, Pſal. 44.22. and Paul applyes it to his dayes, Rom. 8.36.

Now there are two principall cauſes of this Anger, in which we have the reaſon of the Doctrine, I ſhall but briefly touch them.

1. The malignity of Mans Nature. This is the Internall and Materiall Cauſe of all the Wrath which wicked men conceive againſt the Godly: the very fuell whereon this fire feeds and is maintained. And therefore is wrath juſty reckoned up among the reſt of the fruits of the fleſh in the Apoſtles Inventory, Gal. 5.20.

2. The Malice of Satan firſt againſt God, and then againſt his people, makes him an induſtrious Agent in kindling and blowing up the coles of this fire in the hearts of wicked men. As James ſayes of the tongue we may ſay of the heart of man, that in its anger againſt the godly, It is ſet on fire of hell. Poets talk of fire ſtollen out of Heaven; but this fire is brought from Hell, and like the Veſtal fire alwayes kept alive by p. 9the vigilancy of the evil one. Satan has an old grudge againſt God ever ſince the day when he fettered him in chains of darkneſſe, and doth what he can againſt him and his,Geſtit retalia… in populo Dei iram Dei ſibi irrogatam. Cocce jus in Nahum. by himſelf and his Inſtruments by way of revenge, whence (as ſome think) he is called the Avenger. (In Hebrew the avenger of himſelf) Pſal. 8.2. becauſe he loves to be retaliating upon the people of God the anger which God has executed upon him.

Now there are two ſeaſons in which the wrath of men, through their own Malignity and Satans Malice, is eſpecially intended againſt the godly, times when it flames out more vehemently, as they ſay of Aetna and Veſuvius, There is alwayes fire burning in them, yet there are ſome ſpeciall times of their more vehement eruption.

1Firſt, A time of Reformation in matters of Religion. In 2 Chron. 31. we read much of the zeal of Hezekiah and his people in deſtroying Idolatry, and reſtoring the Worſhip of God to its native purity. And then it follows in Chap. 32.1. After theſe things, and the eſtabliſhment of them, Sennacherib King of Aſſyria came and entred into Judah, &c. And God takes notice of him that he came in a great rage, 2 King. 19.27. As it alſo appears by the railing of his ſervant Rabſhekah before the walls of Jeruſalem. And to this Invaſion ſome learned men (as I ſaid before) think this Pſalme has a ſpeciall reſpect. I do not ſay that Reformation is alwayes the thing which immediately offends wicked men, but it is that which vexes Satan, and makes him provoke and ſtir them up againſt the people of God, and then he finds them out ſome ground or other of a quarrel, ſuch as will beſt fit their humour, and is moſt agreeing to their intereſt. Sennacherib did not make p. 10Hezekiah's Reformation the profeſſed ground of the quarrell, but his rebellion, becauſe he had withdrawn himſelf from his allegiance, and ſerved him not, Iſaiah 36.5. On whom doſt thou truſt that thou rebelleſt againſt me? As if he had ſaid, I come not againſt thee for thy Religion, nor becauſe thou haſt demoliſhed the Altars at which the people were wont to worſhip, ver. 7. But becauſe thou haſt made a defection from my Soveraignty and Government: But that Satan (who is the generall inſtigator of Gods peoples enemies) had the greateſt ſpight againſt the King and his people for their reformation in matters of Religion, is manifeſt enough. How did the wrath of Rome burn and flame even up to Heaven in the dayes of Luther's Reformation in Germany! and what miſchievous plots and devices the Anger of that party hath put them upon againſt this Nation in times of Reformation, it's very well known. The Spaniſh Armado, in which that Monarchy acted againſt England, ad extremum virium, was formed in a time of Reformation. And the Conſpirants in that Helliſh plot, which we may now call The former Powder-Treaſon, themſelves aſſigned the Lawes of Parliament againſt Idolatry, and Seducers to it for the cauſe of that invention. Some yeares ago God put it into the heart of Authority to revive the deſign of Reformation, which for a long time before had not onelyonly not gone forward, but receded, till we were inſenſibly drawn back almoſt into Egypt again. But ever ſince that day, it is a wonder to ſee in what an heat the world has been againſt the people of God in England, what raging, railing, fighting, and violence have they endured from enemies at home, and from forraigners almoſt in all points of the compaſſe. We p. 11may ſay as David, and with as eaſie an hyperbole, All Nations have compaſſed us about, and kept us in on every ſide. But in the name of the Lord we have hitherto either ſubdued or defeated them.

At preſent when one of the greateſt Potentates in the world is in the height of preparation againſt us, yet ever and anon there is one Contrivance or other on foot in our own nation for the deſtruction of them whom God has moſt ſignally owned among us. It were an abſurdity for me (Right Honourable) to give you a report of the late horrid deſign againſt his Highneſſe immediately, your ſelves next, and then thoſe for whoſe protection and government God has raiſed up him, and gathered you together. We that are at a diſtance derive our knowledge of it from your ſelves: But this obſervation among others may be very eaſily made upon it, That the grand foreign, the Contrivers and Promoters of this and ſuch like Stratagems do very well know how many heads are for the preſent ſtanding on the ſhoulderrs of that one ſingle perſon, at whom they take their aim, as ſometimes Caligula wiſht all the Romans had but one neck, that he might cut off all their heads at one ſingle ſtroke.

Obj. But ſome may interpoſe; Here is indeed an evident appearance of the wrath of man in theſe attempts: But where is the Reformation? Alas, the zeal of Reformation is almoſt extinguiſhed among us, and it is not like the Adverſary's indignation ſhould take fire from thence.

Anſ. And yet you ſee many times how great a matter a little fire kindleth. It is true, the hideous Blaſphemies, portentous Deluſions, abominable Doctrines, p. 12and curſed Practiſes of many among us witneſſe to our ſhame, that pure Religion is far from that Power and Soveraignty in the Nation, which is due to it. But yet in publick Endeavours, though there has not been enough done to make us a people throughly reformed, (God onelyonly can do that) There has been enough done to make the Adverſary angry with us as a people under ſaile towards the land of Reformation, though we move but ſlowly by reaſon of contrary winds. The removall of an oppreſſive power in matters of Religion, and many corrupt impoſitions thereby enforced, under which the beſt part, the very ſoul of the Nation groned; The ejection of many ſcandalous and ignorant men, from the place of the Miniſtry; The Proviſion made for encouragement of men faithfull in that work; The Redemption of the Sabbath, the Lords day, the obſervation whereof is the very pulſe by which you may make a judgement of a peoples temper in all Religion, from profanation, formerly maintained by a Law, in which there is hopes that you Honourable Senatours, will do more and more worthily then thoſe that have been in your capacity before. Nehemiah ſaies of himſelf, that he commanded the Gates of Jeruſalem to be ſhut in the evening before the Sabbath, ch. 13. 19. I am very much perſwaded that you might do God good ſervice in cauſing the gates of our Cities and Towns to be ſhut up in the morning after the Sabbath, I mean in removing or promoving to more diſtance, our Munday Fairs and Markets, in preparation for which many tradeſmen hold themſelves under a kind of neceſſity to ſteal away a great part of the Sabbath. Theſe and ſuch like things are good aſſaies to a publick reformation; and though p. 13in ſome mens eyes they may ſeem ſmall matters, yet are they enough to make the Adverſary angry. But till the day of Gods power dawnes upon us, in which he will make us a willing people to yield our ſelves unto the Lord, and enter into his Sanctuary (as Hezekiah ſpeaks) The Sword and the Mace will never effect a thorough Reformation.

2A ſecond time in which the wrath of wicked men uſes eſpecially to break forth, is the time of Gods peoples exaltation in the world, when God lifts up his people among men, and ſets them high in worldly reſpects. This time comes about but ſeldome (I confeſs) and yet oft enough for ought I know, unleſſe we had more grace to uſe it when it comes. Generally the people of God are the poor among men, trodden under foot and afflicted. Yet ſometimes it pleaſes him to turn the under ſide upwards, to ſet the poor on high, and make him families like a flock. And this ſeemes a kind of ſoloeciſme to wicked men, they think God is out of his way, and miſtaken in the courſe of his Providence (as Joſeph thought his Father Jacob was in bleſſing his two ſons) becauſe he doth not alwayes lay the right hand upon their heads. When Judah began a little to bear up in Aſa's days, and had put themſelves into a military poſture, preſently comes Zera the Aethiopian with a thouſand thouſand men againſt them, 2 Chron. 14.8, 9. When the Jewes at their return from the Captivity, began to build the Temple, their enemies were angry with them, but when Sanballat heard that they builded the wall, that they were like to come to ſome ſtrength, and ſafety, and intereſt, he was angry, and took great indignation, Neh. 4.1. Wicked men think it meet that the heirs of Heaven ſhould p. 14continue alwayes in Wardſhip here on earth, and that they ſhould be their Guardians. Like Pharaoh and his ſervants they think they do very ill at any time (if they … hinder it) to let the Children of Iſrael go from ſerving them; and therefore when they ſee them going preſently they purſue them with all the force they can make. Such is their Malice againſt the Godly, that they cannot endure to ſee them in any degree of ſafety and enlargement, much leſſe of power and intereſt in humane affairs, they never walk at eaſe but when they have the necks of Gods people to tread upon, Iſa. 51.23.

Again, beſides this envy of the wicked at the proſperity of the people of God▪ That condition commonly brings ſuch temptations with it as draw the godly into many provoking ſins, and ſo he has occaſion given him to let their adverſaries looſe againſt them. Yea when the godly proſper in the world, many perſons that have nothing of godlineſſe in them, will be crowding in among them daily. Every one that can but make any ſhift to patch up a form of Chriſtianity, will preſently get his name lifted among the Saints, and himſelf into their fellowſhip. Theſe quickly grow light and looſe in their notions and converſations, and thereby taint the reſt. So the mixed multitude (as 'tis ſaid Numb. 11.4.) ſins againſt God, the Goſpel brought under reproch, and the name of God blaſphemed, and then wrath comes forth upon the whole Congregation. I remember what was reported of ſome eminent perſons that ſtaid here in the time of the war, though they were very heartily addicted to the other part; when ſome that were intimate with them asked why they went not over to the p. 15quarters of their friends, They anſwered, They could do their friends more ſervice by ſtaying where they were. So wicked men do Satan more ſervice, and the people of God more hurt by being profeſſors among them, then by ſetting themſelves profeſſedly againſt them. And ſo much of the ſeaſons, when the wrath of man eſpecially breaks out againſt the people of God. I proceed now to the uſe of the point.

And firſt, Uſe. If there be ſo much anger in the hearts of wicked men againſt the godly: This ſerves ſharply to rebuke the ſinfull Anger & Animoſities of the people of God among themſelves. I know this is a beaten ſubject, but the Doctrine in hand permits me not to paſſe ſilently by it. I ſay it rebukes the ſinfull anger of Gods people, becauſe I know there is a godly kind of Anger, though I know not ſo well where to find it. Our Saviour in cenſuring him that is angry with his Brother without a cauſe, plainly implies that there is a cauſe why, and ſo a time when a man may be angry even with his Brother; and the Apoſtle commands Anger and forbids Sin in the ſame breath, Eph. 4.26. Be angry and ſin not. Now we are very apt to think, that if there be any thing good in any kind, our own is of the beſt ſort; That if we are angry with our brethren, we have juſt cauſe to be ſo, and do well to be angry, as Jonah thought when he was angry with God himſelf. But indeed, if the matter be ſtrictly examined, there is hardly a rarer commodity among men then good anger. We read in Scripture of many men that were angry, but ſeldome of any that were well angry.

p. 16Iraſci debemus prapter contumeliam Dei, propter injuſtitiā, &c. Roll. in Eph. Videndam eſt foreign. Non ob lanam caprinam, aut res leviculas, ſed juſtas ob cauſas; ut ſi cultus Dei, ſi religio, ſi patria, ſi parentes, &c. laedantur, violentur aut contemnantur. Hereb.Good Anger therefore is to be attended,

Ratione 1. Objecti. 2. Egreſſûs.

1. Anger is good in reſpect of the Object, when it is excited by ſin. Sin is the proper formall Object of Anger. Gods Anger is onelyonly at Sin, and Men for Sin, and ſo ſhould ours be: Eph. 5.1. Be ye followers of God as dear Children, and walk in love. We ſhould ſo love our Brethren, as not to be angry with them for any thing but that which angers him. As godly Sorrow (2 Cor. 7.9.) ſo godly Anger is [foreign] according to God, when a man is angry at that which diſpleaſeth God, and angry as he (though but after the manner of men) is often in Scripture ſaid to be angry. But is our Anger ſuch? Is it not evident that we are often angry with our brethren for that which we know is not ſin? And ordinarily for things in which we do but ſuppoſe them to be ſinners?

1Firſt, It's common with us to be angry with our brethren for that which we know is not their ſin. Their Preferments, their Eſtates and Incomes, their Honour and Eſteem, their very Gifts and eminent Abilities many times are enough to create peeviſh pangs in us againſt them: ſo our eye is evil becauſe God is good. This is like Cains anger, becauſe God ſhewed more regard to Abel then to himſelf, and (it may be) proſpered Abel in his flock more then him in his tillage. Yea, if a man doth but commend the perſon whom we diſlike, 'tis enough to make us angry with him too, as Saul was in a rage againſt Jonathan becauſe he ſpake good of David; and yet he is a very bad man indeed, of whom we may not truly ſpeak ſomething by way of commendation. Nay is it not a matter of Anger to us if a man doth not ſpeak as much p. 17evil and as bitter words againſt others as we our ſelves do? men muſt reproch with us thoſe whom we reproch, and revile with us thoſe whom we revile, or we ſhall be angry with them. Is this to be angry at Sin, or will you call this good Anger?

2Secondly, We are often angry with our Brethren for thoſe things in which we do but ſuppoſe them to be ſinners: And this, 1. Sometimes ſuppoſing that to be ſin in them which is not: And 2. Sometimes ſuppoſing them to be in that ſin in which they are not.

1. Sometimes we are angry at that which we do but ſuppoſe to be ſin in our brethren, as their lawfull liberty, yea ſometimes their very duty. We are offended at them as if they had ſinned highly againſt God, in that wherein they have not exceeded the bounds of the liberty which God allowes them. Nor (it may be) of the duty which he injoynes them. Thus Moſes was angry with the ſons of Aaron, Lev. 10.16. for not eating the Sin-offering in the holy place, as if they had ſinned beyond all defence. And yet when Aaron had plainly opened the matter to him, and ſhewed him the reaſon of it, Moſes was content, v. 19, 20. That Anger might well have been ſpared for a fitter occaſion. So the weak is angry with him that eats fleſh, Rom. 14. And ſo the Jewes were offended with Peter for eating with the Gentiles, Act. 11. Though it was not his liberty onelyonly, but his duty to do it. Of this ſort are moſt of our angry prejudices againſt our brethren in point of opinion, meer miſtakes; we think their principles corrupt becauſe they do not uſe juſt our terms and notions, when upon enquiry they prove as ſound in the Faith as our ſelves; and count them diſſenters who are of the ſame mind with our ſelves, if we were but p. 18cool enough to hear, or willing to underſtand one another. It was Theodoſius his penance injoyned by Ambroſe for a raſh piece of cruelty, that alwayes when he condemned an offender, he ſtould ſtay thirty dayes before he executed the ſentence: And by this means upon wiſer ſecond thoughts many a mans life was ſaved. O how much of our anger might be prevented, if we would but take time to conſider the cauſe before we admit the paſſion! It's an eaſie matter to grow hot againſt a man for his opinion, his action, or practiſe which we allow not; but it is not alwayes ſo ſoon proved to be ſin, unleſſe we think our ſelves fit to be other mens Oracles, and count it neceſſary that their judgements ſhould be immediately determined by our own. But we are preſently angry at a venture, if men ſeem to vary from us. Were we as free of our purſes as we are of our paſsions, we ſhould be the moſt generous people in the world. And yet if Chriſt himſelf miſreckon it not, a man had better part with many ſummes of money for nothing, then be once angry with his brother without a cauſe. He that is angry with his brother without cauſe ſhall be in danger of the judgement, Mat. 5.22.

2. Again, Sometimes we are angry with our brethren for ſin when we do but vainly ſuppoſe them to be in it, or guilty of it. So Eliab was angry with David for pride and naughtineſſe of heart, which he ſuppoſed brought him to the army, and made him neglect his calling; when if he had been calm enough to conſider it, he might have found another cauſe of his coming, 1 Sam. 17.28, 29.

Thus when we ſee men willingly undertake publick employments, preſently we judge they are proud, p. 19and do it for honour; or covetouſneſs, and do it to enrich themſelves: and this ſuppoſed pride and covetouſneſſe of their hearts ſuffices us for a cauſe of anger. Do we obſerve men kind and courteous to enemies? preſently we think they fall into a compliance with them. Do men carry themſelves gently and tenderly towards erroneous perſons? immediately we ſuppoſe them to be of their party. Or if we ſee a man peaceably moderating between diſſenters, endeavouring to bring them to a good accord among themſelves, he is condemned as a Mongrel, an Ambodexter or a Neuter, a man that is any thing, and nothing in his principles. Thus we make men ſinners in our own conceits, and then grow angry with them, or (which I doubt is more uſuall) firſt we are angry with them, and then we imagine them to be ſinners. Shall we call this a good Anger? Or do we well thus to be angry?

2Secondly, Anger is good ratione egreſſus, when it uſes good means to exert and put forth it ſelf; otherwiſe, let the cauſe be what it will, the anger is naught. Good Anger expreſſes it ſelf in Chriſtian reproofs and admonitions, and makes a man vehement in perſwaſions to reformation: yea, vents it ſelf in prayers and teares for the offending party. It's ſaid of our Saviour that when he was angry with the Phariſees, he was grieved for the hardneſſe of their hearts, Mar. 9.5. And when he could not but be angry with Jeruſalem for killing the Prophets, and ſtoning them that were ſent unto it, he beheld the City and wept over it. Lu. 19.41. You that are angry with your Brethren, have you plainly admoniſhed them? or do you indeed hate them in your hearts? It's Gods own Antitheſis, Levit. 17.19. If you have not done the former, you are guilty p. 20of the later,In this ſenſe the Philoſophers words agree well to good anger, that it is foreign. Ariſt. Rhet. and he that hates his Brother is a Manſlayer. O that men would ſeriouſly conſider it! Again, have you mourned over your offending brethren, and prayed for them in relation to their ſin? If your Anger be good, it will make you mourn in earneſt deſires for them with whom you are angry, that their ſin may be pardoned and removed. But do not your hearts tell you that you are angry many times for things of which you cannot for ſhame complain to God? You dare not, you dare not tell thoſe angry ſtories to God in prayer, which you will paſſionately rattle over to your friends behind the offenders back. Again, Have you uſed the propereſt means to reduce the offending party, and to gain him off from that which you conceive to be his ſin? This is to ſome purpoſe, there is ſome wiſdome in ſuch anger. But from whence come the wars and fightings that are among profeſſed Chriſtians? not from any pious Zeal, or good Anger, but from your luſts that warre in your members, Jam. 4.1. What muſt we think of that Anger which ſpends (or rather feeds) it ſelf in brawlings, raylings, bitter invectives, and biting language? God will not juſtifie ſuch anger, no not in Moſes himſelf, though it be occaſioned by ſin. Heare now ye rebels, ſaid the good man once in his haſte, but he had better have bit his tongue and held his peace; God gave him a ſad remembrance of it afterward. What kind of anger is that which vents it ſelf in backbitings and evil reports? What kind of Anger is it which makes men interpret the beſt and worthieſt actions of their brethren into crimes and points of naughtineſs? even ſuch as that of the Scribes and Phariſees, when they condemned our Saviour as a friend of Publicans and Sinners, becauſe he pitied them, p. 21and took opportunities to do them good. What kind of Anger is that which makes men deſert, yea obſtruct one another in good and neceſſary undertakings, and ſo open a door to publick enemies, rather then come to an accord with their friends, though in never ſo commendable deſigns? Yea, what kind of Anger is it which engages men in ſecret Contrivances againſt their brethren, to diſappoint them, to work them out of power and intereſt, to ſet them at variance among themſelves, and ſtrengthen the hand of a common enemy againſt them, and put it to the adventure whether they can ſtop the Water and ſtay the Mill when they have ground their own Grift? I doe but name theſe ugly things, each of them deſerves an hours declamation. But will you count this a good anger? 'Tis earthly, ſenſuall, devilliſh.

You ſee what Anger is here reproved, and withall how little good anger is in the world. Now to enforce the reproof, conſider two things:

Conſid. 1 Firſt, Conſider how uncomely a thing it is for the joynt Heirs of Heaven, and Subjects of Chriſts Kingdome on earth, to nouriſh anger in their boſomes one againſt another. It's no marvell if the world hate the people of God, but for them to be enemies one to another is prodigious. It is objected againſt Edom as a ſhamefull thing, that when ſtrangers caſt lots upon Jeruſalem, he, though a brother to the Jewes by extraction, was as one of the ſtrangers, Obad. 11. Thou that art peeviſhly angry with thy brother, what an odious thing is it that when ſtrangers revile him, backbite him, practice againſt him, thou ſhouldſt be as one of them.

Conſid. 2 Secondly, Think what an imprudentiall thing it is for Chriſtians to be at variance among themſelves, p. 22when the world is ſet againſt them all. Truly it argues a very mean ſpirit in our enemies, whoever they are at this time, that they are not aſhamed to beſtow their anger on a people ſo divided among themſelves as we are, an object more proper for their ſcorn, or for their pity, if they had any good nature in them, then for their anger. Indeed there has been hitherto a preſence of God among his poor people, holding them up above contempt, otherwiſe they are to be pitied of their friends, and ſcorned of their enemies for their childiſh diviſions. We read of ten plagues on the Egyptians in Exodus, but there is an Eleventh elſewhere threatned, worſe then all the reſt, Iſa. 19.2. I will ſet the Egyptians againſt the Egyptians. If the Iſraelites be ſet againſt the Iſraelites, Chriſtians againſt Chriſtians, what can the hardeſt hearted enemie deſire more? If our enemies will but be at the charge to lay in powder, they may light their matches at our own Fires of Contention to blow us up. And doubtleſs they had done it long ere this time, if the providentiall care of God for us had not ſtrangely diſappointed them in many a probable contrivance. Yet it is ſomething to conſider how guilty we are of tempting men to the loſs of their lives and ruine of their families, beſides the ſin it ſelf. So divided an houſe would entice any man alive but a reall friend to overturn it. So much of the firſt uſe.

Uſe 2 Secondly, This Doctrine ſerves as an Argument to perſwade all Gods people to uſe their beſt care & diligence to prevent the eruptions of the wrath of wicked men. Such is their fury, that if once it breaks out it knows no bounds, eſpecially in a time when the loſſe of power out of their hands, and of many high-flown hopes and ſtrong attempts to recover it, has made them p. 23like Bears robbed of their whelps. Fire ſtraightned a while rages more furiouſly when it gets a vent.

You, Honourable Senators, in the firſt place be exhorted to uſe the propereſt means to obſtruct the rage of Gods enemies againſt his people. You know how the wrath of man is kindled againſt us abroad, and you ſee what fire-works are ſecretly carried on at home. It's eaſie to judge whoſe hand is in them: I hope I ſhall not need uſe many words to perſwade you to do God that ſervice, your ſelves that right, and the poor family of Chriſt that favour, to lay out the power which God hath put into your hands in propelling the fury of wicked men, that it break not out into a flame upon us, I think your coming together at this time holds ſome Analogie to that we read in 2 Chron. 32.2, 3. may it prove as happy in the event. I would not ſolicite you to any thing unrighteous in it ſelf, nor any thing really diſhonourable to the nation: but certainly it will be no grief of heart to you in time to come, to have uſed all lawfull and becoming means to guard the nation and the godly in it againſt the rage of angry men. God is my witneſſe I wiſh no evil to any man, but that proviſion be made for publick ſafety againſt known adverſaries. After ſo much experience of their malice, and ſo many warnings given us by their (hitherto abortive) Plots and Projects, can we yet confide in their ingenuity? Sic not us Ulyſſes? But I am no Stateſman that I ſhould take upon me to propound the way of doing what I exhort you to: Be it humbly ſubmitted to your wiſdomes, as the wiſe God ſhall direct you.

Next, to all that fear God I offer this exhortation: Be perſwaded as you are Chriſtians, to uſe the beſt p. 24means to ſtave off the wrath of man, And in that capacity I dare preſcribe to you.

Meanes 1 Firſt, Live holily towards God. The wicked is his ſword, Pſal. 17.13. And while you keep cloſe to him in the way of holineſſe, you may expect he will confine it to the ſcabbard. When a mans wayes pleaſe God he makes his enemies to be at peace with him, Prov. 16.7. He ſhall have enemies no doubt, but God will beat and bruiſe them down before him, till they ſhall be glad of peace: we have ſeen much of this in our experience as bad as we are; O what might we have ſeen if our wayes had been more pleaſing to God! The ſins of Gods people are encouragements to their enemies to devour them, Jer. 50.7. All they that found them have devoured them: Their Adverſaries ſaid, we offend not, becauſe they have ſinned againſt the Lord; and when the ſins of the people of God came under their obſervation, they think they do God ſervice in deſtroying them. It is Holineſſe (Honourable and Beloved) that I preſſe you to, not a faſhionable dreſſe in Religion, or a conjunction with men drawn up into this or that form, which is moſt in credit, but the reall ſubjection of the ſoul to the Authority and power of Godlineſſe; and this I propound as a good way to ſafety among men. Follow peace with all men and holineſſe, Heb. 12.14. Though Holineſſe will make men angry with you, yet (which may ſeem a Paradox) it is the way to overtake peace.

Meanes 2 Secondly, Be Harmleſſe to all men. It is the Apoſtles exhortation, Phil. 2.15. Be harmleſſe as the ſons of God in the midſt of a crooked and perverſe nation. Indeed the word is Hornleſſe, foreign, Be not like Beaſts that puſh and gore their fellows when they have got them p. 25in a corner. Do violence to no man, though you have the ſword in your hands: Be not oppreſſive, be not injurious to the worſt of men, when it is in the power of your hand to do them hurt. David ſayes of his enemies, They came about him like bees, Pſal. 118.12. A man may paſſe through a great ſwarm of Bees, if he goes calmly and quietly along; but if he beats and laies about him, he is like to have many ſtings in his skin quickly. A man may walk much more ſafely among adverſaries, if he walks quietly and harmleſly among them; but if he be rough and violent he ſhall find them as angry as Bees, as we uſe to ſay. David overcame Saul at laſt by ſparing him when he had him in his power, and diſarmed him by ſending him his ſpear again.

Meanes 3 Thirdly, Be Kind to all, not onelyonly to the good, but to the evil, that you may be like your father which is in heaven. We have a brave invitation to this duty: Rom. 12.18, 19, 20. If it be poſsible, as much as in you lieth live peaceably with all men. Dearly beloved, avenge not your ſelves, &c. — If thine enemy hunger, feed him, if he thirſt give him drink, for in o doing thou ſhalt heap coles of fire on his head, that is melt him if he be ingenuous, or elſe burn him at the laſt. Chriſtians, you never had, and if you ſhould live theſe hundred years, for ought I know are never like to have a better opportunity to put this duty in practiſe then now. Many of you are full of the goods of this world, and many of your enemies are hungry, feed them; they want rayment, clothe them; they are reduced to extreme neceſſity, relieve them. You will ſay we have little encouragement to this, we ſee their malice is invincible. This is but a p. 26poor objection: put on courage and charge them with love again; be not overcome with evil, but overcome evil with good. I am ſpeaking to you now as in the capacity of Chriſtians onelyonly, not of Magiſtrates. But (ſay ſome) in ſo doing we may be thought to flatter enemies, and to diſlike our former heartineſſe in a good cauſe againſt them. I anſwer, You have wayes enough before you to manifeſt your conſtancy and fidelity to your principles, if you will; but if any man will refuſe to act in good and juſt deſignes for his friends, ſuch a one may thank himſelf if he he ſuſpected and miſinterpreted in his charity to his enemies. Truly it is a very bad nature which may not be overcome by kindneſſe. I believe the Devil (as bad as men are) has a pretty hard taske of it to move them to violence againſt thoſe godly men that have uſed them kindly in their need.

Meanes 4 Fourthly, Behave your ſelves wiſely towards them that are without, Coloſſ. 4.5. The Apoſtle propounds this as a way to redeem the time, that is, to redeem it from the evil of it, and make it better. A wiſe carriage among men ſerves to make the worſt of times much better to the godly then otherwiſe they would be. David makes very good ſhift to live quietly by behaving himſelf wiſely, 1 Sam. 18.5. Yea he made Saul, though his mortall enemy, afraid of him, becauſe he behaved himſelfe wiſely, ver. 15. When our Saviour ſent out his Diſciples as Sheep among Wolves, he bid them Be wiſe as Serpents and innocent as Doves. (I have ſpoke of the latter already.) Doubtleſſe Chriſtians by their froward, rude, and unſtudied carriage towards wicked men do many times p. 27make them much more their enemies then otherwiſe they would be.

Meanes 5 Laſtly, Follow God with earneſt prayer for protection. This is of excellent uſe even when other means fail. David complaines of his Enemies, Pſal. 109.4. For my love they are my adverſaries. What ſhould a man doe next in ſuch a caſe? If Love and Kindneſſe will not overcome an Adverſary, what will? But if it procures a man enemies, or makes them more his enemies, what can he doe then? Ile tell you (ſayes David) what courſe I take, I give my ſelfe to prayer. The Hebrew is ſhort and ſweet, I to prayer, That was my fefuge preſently when other helps failed and proved inefficacious. Were the ſpirit of Prayer in as much vigour among us now as it was ſome yeares agoe, we might confidently expect it would as powerfully keep our adverſaries down now as it brought them down then. Theſe and ſuch like may be good meanes to keep the fire of mans wrath from breaking out into a ſlame upon us; but yet if it ſhould get an egreſſe, as I confeſſe its very like it will ere long, Chriſtians be not diſcouraged, let not your hearts be troubled. There are indeed very threatning clouds gathered over our heads, and there is much danger, unleſſe we could accord better in the means of prevention, that our Cities and Townes muſt feel the fire again ſhortly, our Streets be waſht with blood, our Fields made fat with the bodies of the ſlain, and our ſelves and thoſe that are deareſt to us be made the ſubjects of ſuch cruelties as were lately acted upon the poore Engliſh in Ireland, and the Proteſtants in Piedmont. But I ſhould draw too many black lines upon the face of p. 28this dayes Solemnities, if I ſhould more fully ſpeak my apprehenſion of the ſtate of things. God grant us many more Thankſgiving daies.

But yet Chriſtians, be not terrified at the wrath of man, be it never ſo hot; it is and ſhall be ſo managed by the power of God, that in all its iſſues and reſults it ſhall contribute to, and promote his praiſe. Surely the wrath of man ſhall praiſe thee. This is the ſecond thing propounded to your conſideration in the Text, and (I confeſſe) the principall Doctrine of it; but I muſt handle it very briefly, having exceeded in the former.

Doctr 2 The wrath of wicked men againſt the people of God is very tributary to his praiſe.

I ſhall firſt prove it by ſome inſtances in which the wrath of man againſt the godly turns eminently to the glory of God, and then conclude in a word or two of Application.

1Firſt, It puts them upon many ſubtil Devices, and cunning Stratagems, in fruſtrating of which the wiſdome of God and his care of his Church is very much illuſtrated. Hamans anger made him tenter his wit and policy to contrive that wicked plot againſt the Jewes, which gave God the glorious opportunity of turning his miſchief upon his own head, and ſo came up the famous Solemnity of the dayes of Purim. Eſth. 9.20. It is an ancient practice of the people of God to keep dayes of Thankſgiving for the diſappointment of Plots againſt them; and thus we came by the opportunity of this dayes praiſes. The wrath of man makes holy-day to God. So ſome learned men tranſlate the latter part of the Text,**After the 70. Reliquiae p. 29irarum diem feſtum tibi agent. The Seventy tranſlate the word foreign by foreign, The ſecret cogitation of the heart of man ſhall praiſe thee; That is, as ſome expreſſe it, either the enemies ſhall acknowledge, or the thing it ſelf ſhall declare, that in their moſt ſecret and ſubtil contrivances againſt God and his people, he has been too hard for them. The profoundeſt Plotters ſhall be forced to confeſs that there is no Wiſdom, nor Underſtanding, nor Counſel againſt the Lord.

2Secondly, The wrath of wicked men impells them to many violent and forcible attempts upon the people of God to deſtroy them, and ſo gives him occaſion to manifeſt his power in their defence. Pharaoh purſued Iſrael to the Red ſea, that they might there take a view of the Salvation of God. For this cauſe was his heart raiſed up to this bold attempt, that God might ſhew in him his power; and hence came that Rhetoricall and High-ſtrained Song of Moſes, Exo. 15.

3Thirdly, It makes them ſometimes fit to be his inſtruments in correcting his people, and ſo he vindicates himſelf from the ſuſpicion of being a Patron to ſin in them that are neereſt to him, and makes them that hate holineſſe promote it in his people, and them that intend them the greateſt hurt, to do them the greateſt good. Angry Adverſaries are Gods Scullions, whoſe ſervice it is to ſcour off the ruſt and ſoyle that cleaves ſometimes even to his Veſſels of Honour; and if they were not very rugged and rough-handed, they would not be ſo fit for the turn. When a marching Army is purſued or attended with a powerfull enemy, it ſerves to bring in ſtragglers, and to keep the Body cloſe together. p. 30Truly 'tis a ſad thing to conſider how farre Chriſtians range abroad from their Colours, though we have every day an allarm given us by the Adverſary. But if the Lord ſuffers their wrath to break out upon us, it will be the likelieſt way that I know to fetch us in from our extravagancies, to cure us of our pride, our wantonneſſe, our mutuall diſcontents, and ſinfull anger among our ſelves, and make us love one another like the Diſciples of him whom we call our Maſter. If theſe ſhakings of the Rod which we may every day obſerve, prove not effectuall to reduce us to a better rate of Chriſtianity, God will not alwayes ſtand at ſhall I? ſhall I? but lay it on to purpoſe, or elſe how ſhall he ſecure the honour of his own name? We pray him for his Names ſake to ſpare us: and this is our laſt Refuge we are come to, our laſt Prayer. But alas, the Argument turns head againſt us, there being a kind of neceſſity upon him to uſe ſome effectuall means to take us off from thoſe things which openly reflect diſgrace upon himſelf, and if nothing elſe will do it, this muſt.

4Fourthly, The wrath of man againſt the people of God adminiſters occaſion to him for the manifeſtation of the power of his grace in upholding the ſpirits of his people, and the being of his Church in deſpight of all that enemies can do againſt them. The heartieſt perſecuters have found it eaſier to weary out themſelves,Mal. 7.28.16.18. then to wear out the Saints of the moſt High, which made thoſe brethren in cruelty, Diocleſian and Maximianus to alight from their Imperial Thrones, and betake themſelves to a private life, out of a ſullen diſcontent and vexation of ſpirit (as Nicephorus reports p. 31it) becauſe they could not extirpate the Chriſtians.Plures efficimur quoties metimur à vobis; ſemen eſt Sanguis Chriſtianorum. Tert. Apol. adverſus Gentes. So Papiſts oftentimes complain Rhetorically, that they find the Hereticks (as they call Reformed Chriſtians) like another Hydra, when they have taken off one head many more ſucceed it. The undaunted confidence and invincible patience of the godly under perſecution makes much to the glory of God.

5Fifthly, It ſerves very much to adorn Gods moſt ſignall undertakings for his people in the world. Thoſe rare pieces of Divine Providence, The Advancement of Joſeph to the Government of Egypt, and the Tranſlation of the Iſraelites thence into the land of promiſe, the exaltation of Daniel and Mordecai in the captivity, and reſtauration of the Jewes from it, receive their greateſt beauties and embelliſhments from the variety of Humane obſtructions through which they forced their way. Our greateſt Romancers could never yet find a more effectuall Medium to take their readers, then by leading on their ultimate deſigns through ſo many impediments, as may often make them ſeem impoſſible. So in all the amazing changes and revolutions which our eyes have ſeen, there is a grand deſign of God uniformly carried on for his people through an incredible variety of mens counterworkings; all which ſhall ſerve to make it the more glorious in the Iſſue. Neither muſt we expect that Satan and his inſtruments will ever leave off their ſecret plots and open oppoſitions, till the work upon the wheel be wrought off, and then it Will turn very much to the glory of the whole deſign, that men ſhall view it from the beginning in all its progreſſes, and ſee how many times through the malice of adverſaries, and otherwiſe, it has been at the p. 32next ſtep to utter loſs and diſappointment, and yet ſtill recovered, kept alive, and brought unto perfection.

6Laſtly, It ſerves to manifeſt the glory of Gods juſtice upon his peoples enemies in the day when he riſes up to avenge himſelf upon them, when he ſhall ſtand over them, laſhing them with Scorpions, and at every blow minde their former cruelties. Here, Take that for your inhumane rage againſt my people at ſuch a place, and that for your barbarous uſage of them at ſuch a time: Now ſee how good it is to be impriſoned, beaten, tortured, burnt, and ſawn aſunder. Thus the enemies themſelves are oft conſtrained to acknowledge with Adoni-Bezek, the righteous hand of God upon them in the day of Inquiſition. They that ſet up the Statue of Sennacherib when his ſons had ſlain him, after his fatall expedition towards Jeruſalem, compelled him, though he was dead, yet to ſpeak theſe words to all ſpectators, Whoſoever looks upon me let him learn to fear God: God is glorious in his apparell, when it is all ſtained with the gore blood of his enemies, becauſe it is the day of recompence, Iſa. 63.1, 2, 3. the day of recompences for the controverſie of Sion, Iſa. 34.8.

Uſe 1 But (to apply this briefly) If the wrath of wicked men againſt the godly be thus conducing to the glory of God, how juſt cauſe have we to be humbled, conſidering how the kindneſs of God to us has through our abuſe of it been turned to his diſhonour. The wrath of the wicked praiſes him, and his mercy to us diſgraces him. We have ſhamed the mercies of our God, and the God of our mercies, by an unworthy walking under them. You know who ſaid, when ſhe had made a Biſhop p. 33ſhe had ſpoyled a Preacher. It may too truly be ſaid concerning us, that when we were in a low eſtate, and under the laſh, we were an humble people, a praying people, a mutually loving people, and in a word, a people that lived like Chriſtians; but ſince we have been made free, and great, and potent in the world, we have been ſpoiled for Chriſtians, and are become a people vain and light in our minds, a people that dare boldly believe or unbelieve any thing, which will make any man vain in his converſation; A proud and haughty people, even to the juſtification of them whom God abaſed before us; Covetous, ambitious, hard-hearted, and in Religion, generally careleſſe, cold, and undetermined. Has God delivered us ſo many times, and ſaved us for this? Truly, to ſpeak after the manner of man, as Moſes ſayes of God, Gen. 6. that it repented him that he made man, We may ſay, God may well be aſhamed of all that he has done for us. Is it not pitty that his enemies ſhould reproch him in pointing at us, and ſay, Theſe are the Lords people? Ezek. 36.20.Ezek 36:20Do you ſee them? theſe are the Saints; do you obſerve what their Religion is, and how well it teaches them? Do you ſee what 'tis to be godly? I know that in the failings of Gods people, the logick of Adverſaries is ſuch, that they will infer an ell from every inch, but it is juſt matter of lamentation tous that we have given them ſo much occaſion to blaſpheme.

Uſe 2 But to conclude, This ſerves to perſwade Chriſtians to be patient of the wrath of enemies, though it do break out, God will make an excellent uſe of it, and preſs it into a ſubſerviency to his own glory. Let the earth be removed (if it muſt be ſo) and the mountaines p. 34caſt into the midſt of the ſea. Let the Saints be thruſt again into priſons and dirty dungeons; Let fire and faggots come in faſhion again, and bloody perſecutors return to their old trade; yea let that Tragedy of Piedmont be acted over in England (we are too angry among our ſelves for the moſt part, to ſee how neare theſe things are in probability upon their march towards us) But let it be as the Lord pleaſes, certainly it ſhall be no worſe. And though men be never ſo enraged, he will out of their greateſt fury make admirable proviſions for his own glory. And if God thinks his Glory well worth the whole charge of Creation and Providence, why ſhould not we reckon our light Afflictions well beſtowed upon it?

FINIS.

ERRATA.

PAge 3. lin. 10. read Aſſertive. p. 4. marg. r. foreign, p. 7. marg. r. foreign. p. 9. marg. r. retaliare. p. 14. l. 22. r. liſted. p. 16. marg. r. videndum. p. 19. l. 1. r. covetous. p. 25. l. 22. for O r. So. p. 30. marg. r. Mat. 7.28.

Saturday the 21. of Februar. 1656.

ORdered by the Parliament, That the Thanks of this Houſe be given to Mr. Warren for his great pains taken in his Sermon preached yeſterday before the Parliament at Margarets Weſtm. being a day ſet apart for publick Thankſgiving; and that he be deſired to print his Sermon, aad that he have the like priviledge in printing the ſame as hath been allowed to others in like caſes. And that Major General Haynes do give him the thanks of this Houſe accordingly.

Hen: Scobell Clerk of the Parliament.

End of the text · John Warren, Mans Fury Subservient to Gods Glory (1657)