A Christian Directory Volume I Part 71

_Direct._ V. Observe how unlovely and unpleasing it rendereth you to beholders; deforming the countenance, and taking away the amiable sweetness of it, which appeareth in a calm and loving temper. If you should be always so, would any body love you? Or would they not go out of your way, (if not lay hands on you,) as they do by any thing that is wild or mad? You would scarce desire to have your picture drawn in your fury, till the frowning wrinkles and inflamed blood are returned to their places, and have left your visage to its natural comeliness.

Love not that which maketh you so unlovely to all others.

_Direct._ VI. You should love it the worse because it is a hurting pa.s.sion, and an enemy to love and to another's good. You are never angry but it inclineth you to hurt those that angered you, if not all others that stand in your way: it putteth hurting thoughts into your mind, and hurting words into your mouths, and inclineth you to strike or do some mischief: and no men love a hurtful creature. Avoid therefore so mischievous a pa.s.sion.

_Direct._ VII. Nay, mark the tendency of it, and you will find that if it should not be stopped it would tend to the very ruin of your brother, and end in his blood and your own d.a.m.nation. How many thousands hath anger murdered or undone! It hath caused wars, and filled the world with blood and cruelty! And should your hearts give such a fury entertainment?

_Direct._ VIII. Consider how much other sin immoderate anger doth incline men to.[341] It is the great crime of drunkenness, that a man having not the government of himself, is made liable by it to any wickedness: and so it is with immoderate anger. How many oaths and curses doth it cause every day! How many rash and sinful actions! What villany hath not anger done! It hath slandered, railed, reproached, falsely accused, and injured many a thousand. It hath murdered and ruined families, cities, and states. It hath made parents kill their children, and children dishonour their parents. It hath made kings oppress and murder their subjects, and subjects rebel and murder kings. What a world of sin is committed by sinful anger throughout all the world! How endless would it be to give you instances! David himself was once drawn by it to purpose the murdering of all the family of Nabal. Its effects should make it odious to us.

_Direct._ IX. And it is much the worse in that it suffereth not a man to sin alone, but stirreth up others to do the like. Wrath kindleth wrath, as fire kindleth fire. It is two to one but when you are angry you will make others angry, or discontented, or troubled by your words or deeds. And you have not the power of moderating them in it, when you have done. You know not what sin it may draw them to. It is the devil's bellows to kindle men's corruptions; and sets hearts, and families, and kingdoms in a flame.

_Direct._ X. Observe how unfit it maketh you for any holy duty; for prayer, or meditation, or any communion with G.o.d. And that should be very unwelcome to a gracious soul, which maketh it unfit to speak to G.o.d, or to be employed in his worship. If you should go to prayer or other worship, in your bedlam pa.s.sion, may not G.o.d say, as the king of Gath did of David, "Have I need of mad-men?" Yea, it unfitteth all the family, or church, or society where it cometh, for the worship of G.o.d.

Is the family fit for prayer, when wrath hath muddied and disturbed their minds? Yea, it divideth christians and churches, and causeth "confusion and every evil work," James iii. 15, 16.

_Direct._ XI. It is a great dishonour to the grace of G.o.d, that a servant of his should show the world that grace is of no more force and efficacy, that it cannot rule a raging pa.s.sion, nor so much as keep a christian sober: that it possesseth the soul with no more patience, nor fear of G.o.d, nor government over itself. O wrong not G.o.d thus by the dishonouring of his grace and Spirit.

_Direct._ XII. It is a sin against conscience, still repented of and disowned by almost all when they come to themselves again, and a mere preparation for after sorrow. That therefore which we foreknow we must repent of afterwards, should be prevented and avoided by men that choose not shame and sorrow.

_Object._ I. But (you will say) I am of a hasty, choleric nature, and cannot help it.

_Answ._ That may strongly dispose you to anger, but cannot necessitate you to any thing that is sinful: reason and will may yet command and master pa.s.sion, if they do their office. And when you know your disease and danger, you must watch the more.

_Object._ II. But the provocation was so great, it would have angered any one; who could choose?

_Answ._ It is your weakness that makes you think that any thing can be great enough to discharge a man's reason, and allow him to break the laws of G.o.d. That would have been small or nothing to a prepared mind, which you call so great. You should rather say, G.o.d's majesty and dreadfulness are so great, that I durst not offend him for any provocation. Hath not G.o.d given you greater cause to obey, than man can give you to sin?

_Object._ III. But it is so sudden that I have no time of deliberation to prevent it.

_Answ._ Have you not reason still about you? And should it not be as ready to rule, as pa.s.sion to rebel? Stop pa.s.sion at first, and take time of deliberation.

_Object._ IV. But it is but short, and I am sorry for it when I have done.

_Answ._ But if it be evil, the shortest is a sin, and to be avoided: and when you know beforehand that you must be sorry after, why will you breed your own sorrow?

_Object._ V. But there are none that will not be angry sometimes; no, not the best of you all.

_Answ._ The sin is never the better because many commit it. And yet, if you live not where grace is a stranger, you may see that there are many that will not be angry easily, frequently, furiously, nor misbehave themselves in their anger, by railing, or cursing, or swearing, or ill language, or doing wrong to any.

_Object._ VI. Doth not the apostle say, "Be angry and sin not: let not the sun go down upon your wrath," Eph. iv. 26. My wrath is down before the sun; therefore I sin not.

_Answ._ The apostle never said that anger is never sinful, but when it lasteth after sun-setting. But entertain no sinful anger at all; but if you do, yet quickly quench it, and continue not in it. Be not angry without or beyond cause: and when you are, yet sin not by uncharitableness, or any evil words or deeds, in your anger; nor continue under the justest displeasure, but hasten to be reconciled and to forgive.

These reasons improved may rule your anger.

_Directions practical against sinful Anger._

_Direct._ I. The princ.i.p.al help against sinful anger is, in the right habituating of the soul, that you live as under the government of G.o.d, with the sense of his authority still upon your hearts, and in the sense of that mercy that hath forgiven you, and forbeareth you, and under the power of his healing and a.s.sisting grace, and in the life of charity to G.o.d and man. Such a heart is continually fortified, and carrieth its preservatives within itself, as a wrathful man carrieth his incentives still within him: there is the main cause of wrath or meekness.

_Direct._ II. Be sure that you keep a humbled soul, that over-valueth not itself; for humility is patient and aggravateth not injuries: but a proud man takes all things as heinous or intolerable that are said or done against him. He that thinks meanly of himself, thinks meanly of all that is said or done against himself. But he that magnifieth himself, doth magnify his provocations. Pride is a most impatient sin: there is no pleasing a proud person, without a great deal of wit, and care, and diligence. You must come about them as you do about straw or gunpowder with a candle. Prov. xiii. 10, "Only by pride cometh contention." Prov.

xxviii. 25, "He that is of a proud heart stirreth up strife." Prov. xxi.

24, "Proud and haughty scorner is his name, who dealeth in proud wrath."

Psal. x.x.xi. 18, "Let the lying lips be put to silence, which speak grievous things proudly and contemptuously against the righteous."

Humility, and meekness, and patience live and die together.

_Direct._ III. Take heed of a worldly, covetous mind; for that setteth so much by earthly things, that every loss, or cross, or injury will be able to disquiet him, and inflame his pa.s.sion. Neither neighbour, nor child, nor servant can please a covetous man; every little trespa.s.s, or crossing his commodity, toucheth him to the quick, and maketh him impatient.

_Direct._ IV. Stop your pa.s.sion in the beginning, before it go too far. It is easiest moderated at first. Watch against the first stirrings of your wrath, and presently command it down: reason and will can do much if you will but use them according to their power. A spark is sooner quenched than a flame; and this serpent is easiliest crushed in the sp.a.w.n.

_Direct._ V. Command your tongue, and hand, and countenance, if you cannot presently quiet or command your pa.s.sion. And so you will avoid the greatest of the sin, and the pa.s.sion itself will quickly be stifled for want of vent. You cannot say that it is not in your power to hold your tongue or hands if you will. Do not only avoid that swearing and cursing which are the marks of the profane, but avoid many words till you are fitter to use them, and avoid expostulations, and contending, and bitter, opprobrious, cutting speeches, which tend to stir up the wrath of others. And use a mild and gentle speech, which savoureth of love, and tendeth to a.s.suage the heat that is kindled. Prov. xv. 1, "A soft answer turneth away wrath: but grievous words stir up anger." And that which mollifieth and appeaseth another, will much conduce to the appeasing of yourselves.

_Direct._ VI. At least command yourself into quietness till reason be heard speak, and while you deliberate. Be not so hasty as not to think what you say or do. A little delay will abate the fury, and give reason time to do its office. Prov. xxv. 15, "By long forbearing is a prince persuaded, and a soft answer breaketh the bone." Patience will lenify another's wrath; and if you use it but so long, as a little to stay yourselves, till reason be awake, it will lenify your own. And he is a fury, and not a man, that cannot stop while he considereth.

_Direct._ VII. If you cannot easilier quiet or restrain yourselves, go away from the place and company. And then you will not be heated by contending words, nor exasperate others by your contending. When you are alone the fire will a.s.suage. Prov. xiv. 7, "Go away from the presence of a foolish man when thou perceivest not in him the lips of knowledge." You will not stand still and stir in a wasp's nest when you have enraged them.

_Direct._ VIII. Yea, ordinarily avoid much talk, or disputes, or business with angry men, as far as you can without avoiding your duty: and avoid all other occasions and temptations to the sin. A man that is in danger of a fever, must avoid that which kindleth it. Come not among the infected, if you fear the plague; stand not in the sun, if you are too hot already. Keep as far as you can from that which most provoketh you.[342]

_Direct._ IX. Meditate not on injuries or provoking things when you are alone; suffer not your thoughts to feed upon them. Else you will be devils to yourselves, and tempt yourselves when you have none else to tempt you; and will make your solitude as provoking as if you were in company; and you will be angering yourselves by your own imaginations.

_Direct._ X. Keep upon your minds the lively thoughts of the exemplary meekness and patience of Jesus Christ; who calleth you to learn of him to be "meek and lowly," Matt. xi. 29. "Who being reviled, reviled not again, when he suffered he threatened not; leaving us an example that we should follow his steps," 1 Pet. ii. 21, 23. Who hath p.r.o.nounced a special "blessing" on the "meek," that "they shall inherit the earth,"

Matt. v. 5.

_Direct._ XI. Live as in G.o.d's presence; and when your pa.s.sions grow bold repress them with the reverend name of G.o.d, and bid them remember that G.o.d and his holy angels see you.

_Direct._ XII. Look on others in their pa.s.sion, and see how unlovely they make themselves, with frowning countenances, and flaming eyes, and threatening, devouring looks, and hurtful inclinations; and think with yourselves, whether these are your most desirable patterns.

_Direct._ XIII. Without any delay confess the sin to those that stand by (if easier means will not repress it); and presently take the shame to yourselves, and shame the sin and honour G.o.d. This means is in your power if you will; and it will be an excellent, effectual means. Say to those that you are angry with, I find a sinful anger kindling in me, and I begin to forget G.o.d's presence and my duty, and am tempted to speak provoking words to you, which I know G.o.d hath forbidden me to do. Such a present opening of your temptation will break the force of it; and such a speedy confession will stop the fire that it go no further; for it will be an engagement upon you in point of honour, even the reputation of your wit and honesty, which will both suffer by it, if you go on in the sin just when you have thus opened it by confession. I know there is prudence to be used in this, that you do it not so as may make you ridiculous, or harden others in their sinful provocations. But with prudence and due caution it is an excellent remedy, which you can use if you are not unwilling.

_Direct._ XIV. If you have let your pa.s.sion break out to the offence or wrong of any, by word or deed, freely and speedily confess it to them, and ask them forgiveness, and warn them to take heed of the like sin by your example. This will do much to clear your consciences, to preserve your brother, to cure the hurt, and to engage you against the sin hereafter: if you are so proud that you will not do this, say no more you cannot help it, but that you will not. A good heart will not think this too dear a remedy against any sin.

_Direct._ XV. Go presently (in the manner that the place alloweth you) to prayer to G.o.d for pardon and grace against the sin. Sin will not endure prayer and G.o.d's presence. Tell him how apt your peevish hearts are to be kindled into sinful wrath, and entreat him to help you by his sufficient grace, and engage Christ in the cause, who is your Head and Advocate; and then your souls will grow obedient and calm. Even as Paul, 2 Cor. xii. 7-9, when he had the p.r.i.c.k in the flesh, prayed thrice, (as Christ did in his agony,) so you must pray, and pray again and again, till you find G.o.d's grace sufficient for you.

_Direct._ XVI. Covenant with some faithful friend that is with you to watch over you and rebuke your pa.s.sions as soon as they begin to appear; and promise them to take it thankfully and in good part; and perform that promise, that you discourage them not. Either you are so far weary of your sin and willing to be rid of it, as to be willing to do what you can against it, or you are not: if you are, you can do this much if you please: if you are not, pretend not to repent, and to be willing to be delivered from your sin upon any lawful terms, when it is not so. Remember still, the mischievous effects of it do make it to be no contemptible sin. Eccl. vii. 9, "Be not hasty in thy spirit to be angry, for anger resteth in the bosom of fools." Prov. xvi. 32, "He that is slow to anger is better than the mighty; and he that ruleth his spirit, than he that taketh a city." Prov. xv. 18, "A wrathful man stirreth up strife, but he that is slow to anger appeaseth strife." Prov. xix. 11, "The discretion of a man deferreth his anger, and it is his glory to pa.s.s over a transgression."

_t.i.t._ 8. _Directions against sinful Fear._

The chief of my advice concerning this sin, I have given you before, chap. iii. direct. xii. Yet somewhat I shall here add. Fear is a necessary pa.s.sion in man, which is planted in nature for the restraining of us from sin, and driving us on to duty, and preventing misery. It is either G.o.d, or devils, or men, or inferior creatures, or ourselves, that we fear. G.o.d must be feared as he is G.o.d; as he is great, and holy, and just, and true; as our Lord, and King, and Judge, and Father; and the fear of him is the beginning of wisdom. Devils must be feared only as subordinate to G.o.d, as the executioners of his wrath; and so must men, and beasts, and fire, and water, and other creatures be feared, and no otherwise. We must so discern and fear a danger as to avoid it. Ourselves we are less apt to fear, because we know that we love ourselves. But there is no creature that we have so much cause to fear, as our folly, weakness, and wilfulness in sin.

Fear is sinful, 1. When it proceedeth from unbelief, or a distrust of G.o.d. 2. When it ascribeth more to the creature than is its due: as when we fear devils or men, as great, or bad, or as our enemies, without due respect to their dependence upon the will of G.o.d: when we fear a chained creature, as if he were unchained. 3. When we fear G.o.d upon mistake or error, or fear that in him which is not in him, or is not to be feared. As when we fear lest he will break his promise; lest he will condemn the keepers of his covenant; lest he will not forgive the penitent that hate their sin; lest he will despise the contrite; lest he will not hear the prayers of the humble, faithful soul; lest he will fail them, and forsake them; lest he will not cause all things to work together for their good; lest he will forsake his church; lest Christ will not come again; lest our bodies shall not be raised; lest there be no life of glory for the just, or no immortality of souls: all such fears as these are sinful. 4. When our fear is so immoderate in degree, as to distract us, or hinder us from faith and prayer, and make us melancholy: or when it hindereth love, and praise, and thanks, and necessary joy; and tendeth not to drive us to G.o.d, and to the use of means to avoid the danger, but to drive us from G.o.d, and kill our hope, and make us sit down in despair.

_Directions against sinful Fear of G.o.d._

_Direct._ I. Know G.o.d in his goodness, mercifulness, and truth, and it will banish sinful fears of him: for they proceed from the ignorance or unbelief of some of these; or not considering and applying them to the cause that is before you. Psal. ix. 10, "They that know thy name, will put their trust in thee."

_Direct._ II. Know G.o.d in Jesus Christ the Mediator, and come to him by him. And then you may have "access with boldness and confidence,"

Eph. iii. 12. We have "boldness to enter into the holiest by his blood, by the new and living way which he hath consecrated us, through the veil, that is to say, for his flesh. And having an High Priest over the house of G.o.d, let us draw near with a true heart in full a.s.surance of faith," Heb. x. 19-22. The sight of Christ by faith should banish immoderate fear. Matt. xiv. 27, "Be of good cheer, it is I, be not afraid."

_Direct._ III. Understand the tenor of the gospel, and the freeness of the covenant of grace, and then you will there find abundant encouragement against the matter of inordinate fears.