MAN'S FURY SUBSERVIENT TO GOD'S GLORY.  
A SERMON preached to the Parliament at Margaret's Westminster Febr. 20. 1656. it being a day of public Thanksgiving.  
WITH The Addition of an Applicatory Discourse about the Mutual 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 Churchyard, near the little North door. 1657.   

CELSISSIMO, HONORATISSIMOque 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 WARREN.   

A 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, Eucharistical, a Psalm of Praise, and hath, as many learned men conceive, a Prophetical Respect to the great Deliverance of jerusalem 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 in 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, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 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. Materials of Gods Praise propounded in the 10. first verses.  
2. An Exhortation to it subjoined, ver. 11.    
The Matter of praise here gathered up may be reduced to two Heads, 

1. God's 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 publicness of it, It was heard from Heaven.  
2. The Majesty of it, It impressed fear and silence on the earth, v. 8.  
3. The Effect of it, The salvation of the Meek 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 days!  
4. The End and Design of it expressed in the manner of an Epiphonema, a Rhetorical closure to the rest, in the words which I have chosen, Surely the wrath of man shall praise thee, etc.    
Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be usually causal, 
Explication.  yet is it many times, and especially in the beginning of a Sentence, apertive only, and little more than expletive, as Prov. 30.2. and so our Translatours with others render it here, Certè furor hominis, Surely the wrath of man, etc. 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 final cause of his restraint upon the wrath of man. However the import of the words is the same both ways.  
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, etc.  
Shall praise thee] It is a Tropical Expression, in which the Production of the Effect is imputed to that which doth 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 outlive the wrath of men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Joel 1.4. The remainder of the Palmer worm signifies that which the Palmer worm hath left: so junius 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 than he will use to his praise: The remainder of wrath wilt thou restrain.  

Maldonat, etc. Pontif.  Restrain.] The word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 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 overruling 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, and 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. God's 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 Doctrinal 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 itself, 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 it's called in the Text, The wrath of Man: which words are spoken,  
First, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd omnibus diebus vitae suae doleat.  as David prays God to let the Enemies themselves know that they are but Men, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] poor sorry man, as the word signifies, Psal. 9.20.  
Secondly, The word Man is spoken collectively for Mankind, and so it implies the vast number of them that 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 total 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 name's sake. That is, almost all men; there will scarce any be found that will not hate you. What is the Sea the less if you take out a few Hogsheads of water? Nothing to speak of. The Vintage is counted whole though some glean of Grapes be left behind. So the wrath of man against the godly, is the wrath of the generality, almost the universality of men.  
Thirdly, 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 mere Adamites, and so metonymically Adam, as Israelites are called Israel. Look how Believers engrafted 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 them. 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 Hieroglyphic for Anger is an heart upon a gridiron with burning coals 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it heats and burns the heart: Junius translates it Aestus, 
Plate▪  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 plural number, the remainder of wraths. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  There 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 always angry, and always ready to be more angry at them. And so much is also employed in the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which elsewhere notes abundance. 
Malac. 2.15.  Thus you see there is much hot and fiery anger in the hearts of wicked men against the godly. No wonder though they trade in Fireworks & Sulphureous engines, when they have so much fire burning in their bosoms. Thus much for the sense of the Doctrine, and to show 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 our side, when men risen up against us, than 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 less than 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 (says 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 bosoms, ever and anon flaming out against it. For thy sake we are slain all the day long, was the Church's complaint in David's time, Psal. 44.22. and Paul applies it to his days, Rom. 8.36.  
Now there are two principal causes of this Anger, in which we have the reason of the Doctrine, I shall but briefly touch them.  
1. The malignity of Man's Nature. This is the Internal and Material Cause of all the Wrath which wicked men conceive against the Godly: the very fuel 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 coals of this fire in the hearts of wicked men. As James says 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 stolen out of Heaven; but this fire is brought from Hell, and like the Vestal fire always kept alive by the vigilancy of the evil one. Satan has an old grudge against God ever since the day when he fettered him in chains of darkness, 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 Satan's Malice, is especially intended against the godly, times when it flames out more vehemently, as they say of Aetna and Vesuvius, There is always fire burning in them, yet there are some special times of their more vehement eruption.  
First, 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 entered into Judah, etc. 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 Psalm has a special respect. I do not say that Reformation is always 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 Hezekiah's Reformation the professed ground of the quarrel, 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 Sovereignty and Government: But that Satan (who is the general instigator of God's people's enemies) had the greatest spite 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 days 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 form in a time of Reformation. And the Conspirants in that Hellish plot, which we may now call The former Powder-Treason, themselves assigned the Laws of Parliament against Idolatry, and Seducers to it for the cause of that invention. Some years ago God put it into the heart of Authority to revive the design of Reformation, which for a long time before had not only 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, fight, and violence have they endured from enemies at home, and from foreigners almost in all points of the compass. We may say as David, and with as easy 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 Highness 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 yourselves: But this observation among others may be very easily made upon it, That the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 wished 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, and cursed Practices of many among us witness to our shame, that pure Religion is far from that Power and Sovereignty in the Nation, which is due to it. But yet in public Endeavours, though there has not been enough done to make us a people throughly reform, (God only can do that) There has been enough done to make the Adversary angry with us as a people under sail towards the land of Reformation, though we move but slowly by reason of contrary winds. The removal 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 groaned; The ejection of many scandalous and ignorant men, from the place of the Ministry; The Provision made for encouragement of men faithful 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 people's temper in all Religion, from profanation, formerly maintained by a Law, in which there is hopes that you Honourable Senators, will do more and more worthily than those that have been in your capacity before. Nehemiah says 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 persuaded 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 Monday 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 assays to a public reformation; and though in some men's eyes they may seem small matters, yet are they enough to make the Adversary angry. But till the day of God's power dawns upon us, in which he will make us a willing people to yield ourselves unto the Lord, and enter into his Sanctuary (as Hezekiah speaks) The Sword and the Mace will never effect a thorough Reformation.  
A second time in which the wrath of wicked men uses especially to break forth, is the time of God's people's exaltation in the world, when God lifts up his people among men, and sets them high in worldly respects. This time comes about but seldom (I confess) and yet oft enough for ought I know, unless 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 seems a kind of solecism 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 always 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 Jews 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 continue always 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 less of power and interest in humane affairs, they never walk at ease but when they have the necks of God's 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 lose against them. Yea when the godly prosper in the world, many persons that have nothing of godliness 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 lose 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 reproach, 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 stayed here in the time of the war, though they were very hearty addicted to the other part; when some that were intimate with them asked why they went not over to the quarters 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 sinful 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 pass silently by it. I say it rebukes the sinful anger of God's 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 seldom of any that were well angry.  


Irasci debemus prapter contumeliam Dei, propter injustitian, etc. Roll. in Eph.  
Videndam est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non ob lanam caprinam, aut res leviculas, sed justas ob causas; ut si cultus Dei, si religio, si patria, si parents, etc. 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 formal Object of Anger. God's Anger is only 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 anger's him. As godly Sorrow (2 Cor. 7.9.) so godly Anger is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 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?  
First, 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 cain's anger, because God shown more regard to Abel then to himself, and (it may be) prospered Abel in his flock more than 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 spoke 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 evil and as bitter words against others as we ourselves do? men must reproach with us those whom we reproach, 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?  
Secondly, 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 lawful 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 allows them. Nor (it may be) of the duty which he enjoins them. Thus Moses was angry with the sons of Aaron, Leu. 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 shown him the reason of it, Moses was content, v. 19, 20. That Anger might well have been spared for a fit occasion. So the weak is angry with him that eats flesh, Rom. 14. And so the Jews were offended with Peter for eating with the Gentiles, Act. 11. Though it was not his liberty only, but his duty to do it. Of this sort are most of our angry prejudices against our brethren in point of opinion, mere 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 ourselves; and count them dissenters who are of the same mind with ourselves, if we were but cool enough to hear, or willing to understand one another. It was Theodosius his penance enjoined by Ambrose for a rash piece of cruelty, that always when he condemned an offender, he should stay thirty days before he executed the sentence: And by this means upon wiser second thoughts many a man's 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 easy matter to grow hot against a man for his opinion, his action, or practise which we allow not; but it is not always so soon proved to be sin, unless we think ourselves fit to be other men's 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 sums 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 naughtiness 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 public employments, presently we judge they are proud, and do it for honour; or covetousness, and do it to enrich themselves: and this supposed pride and covetousness 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 Ambidexter 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 usual) 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?  
Secondly, Anger is good ratione egressus, when it uses good means to exert and put forth itself; otherwise, let the cause be what it will, the anger is naught. Good Anger expresses itself in Christian reproofs and admonitions, and makes a man vehement in persuasions to reformation: yea, vents itself in prayers and tears for the offending party. It's said of our Saviour that when he was angry with the Pharisees, he was grieved for the hardness 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 of the later, 
In this sense the Philosopher's words agree well to good anger, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet.  and he that hates his Brother is a . 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 wisdom 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 war in your members, Jam. 4.1. What must we think of that Anger which spends (or rather feeds) itself in brawlings, raylings, bitter invectives, and biting language? God will not justify such anger, no not in Moses himself, though it be occasioned by sin. Hear 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 itself 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, and took opportunities to do them good. What kind of Anger is that which makes men desert, yea obstruct one another in good and necessary undertake, and so open a door to public enemies, rather than 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 do but name these ugly things, each of them deserves an hours declamation. But will you count this a good anger? 'Tis earthly, sensual, devilish.  
You see what Anger is here reproved, and withal 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 joint Heirs of Heaven, and Subjects of Christ's Kingdom on earth, to nourish anger in their bosoms one against another. It's no marvel 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 shameful thing, that when strangers cast lots upon Jerusalem, he, though a brother to the Jews 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, when 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 threatened, worse than 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 enemy 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 providential 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 ruin of their families, besides the sin itself. So divided an house would entice any man alive but a real friend to overturn it. So much of the first use.  
Use 2 Secondly, This Doctrine serves as an Argument to persuade all God's 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 loss of power out of their hands, and of many highflown hopes and strong attempts to recover it, has made them like Bears rob of their whelps. Fire straightened 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 God's enemies against his people. You know how the wrath of man is kindled against us abroad, and you see what fireworks are secretly carried on at home. It's easy to judge whose hand is in them: I hope I shall not need use many words to persuade you to do God that service, yourselves 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 Analogy to that we read in 2 Chron. 32.2, 3. may it prove as happy in the event. I would not solicit you to any thing unrighteous in itself, 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 lawful and becoming means to guard the nation and the godly in it against the rage of angry men. God is my witness I wish no evil to any man, but that provision be made for public 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 wisdoms, as the wise God shall direct you.  
Next, to all that fear God I offer this exhortation: Be persuaded as you are Christians, to use the best means to stave off the wrath of man, And in that capacity I dare prescribe to you.  
Means 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 holiness, you may expect he will confine it to the scabbard. When a man's ways 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 ways had been more pleasing to God The sins of God's 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 Holiness (Honourable and Beloved) that I press you to, not a fashionable dress in Religion, or a conjunction with men drawn up into this or that form, which is most in credit, but the real subjection of the soul to the Authority and power of Godliness; and this I propound as a good way to safety among men. Fellow peace with all men and holiness, Heb. 12.14. Though Holiness will make men angry with you, yet (which may seem a Paradox) it is the way to overtake peace.  
Means 2 Secondly, Be Harmless to all men. It is the Apostles exhortation, Phil. 2.15. Be harmless as the sons of God in the midst of a crooked and perverse nation. Indeed the word is Hornlesse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not like Beasts that push and gore their fellows when they have got them in 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 says of his enemies, They came about him like bees, Psal. 118.12. A man may pass through a great swarm of Bees, if he goes calmly and quietly along; but if he beats and lays 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 harmlessly 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.  
Means 3 Thirdly, Be Kind to all, not only 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. Dear beloved, avenge not yourselves, etc.— If thine enemy hunger, feed him, if he thirst give him drink, for in o doing thou shalt heap coals 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 aught I know are never like to have a better opportunity to put this duty in practice then now. Many of you are full of the goods of this world, and many of your enemies are hungry, feed them; they want raiment, cloth 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 poor 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 only, not of Magistrates. But (say some) in so doing we may be thought to flatter enemies, and to dislike our former heartiness in a good cause against them. I answer, You have ways 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 designs 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 kindness. I believe the Devil (as bad as men are) has a pretty hard task of it to move them to violence against those godly men that have used them kindly in their need.  
Means 4 Fourthly, Behave yourselves 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 mortal enemy, afraid of him, because he behaved himself 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.) Doubtless Christians by their froward, rude, and unstudied carriage towards wicked men do many times make them much more their enemies then otherwise they would be.  
Means 5 Lastly, Fellow God with earnest prayer for protection. This is of excellent use even when other means fail. David complains of his Enemies, Psal. 109.4. For my love they are my adversaries. What should a man do next in such a case? If Love and Kindness will not overcome an Adversary, what will? But if it procures a man enemies, or makes them more his enemies, what can he do then? I'll tell you (says David) what course I take, I give myself 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 years ago, 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 means to keep the fire of man's wrath from breaking out into a flame upon us; but yet if it should get an egress, as I confess its very like it will ere long, Christians be not discouraged, let not your hearts be troubled. There are indeed very threatening clouds gathered over our heads, and there is much danger, unless we could accord better in the means of prevention, that our Cities and Towns must feel the fire again shortly, our Streets be washed with blood, our Fields made fat with the bodies of the slain, and ourselves and those that are dearest to us be made the subjects of such cruelties as were lately acted upon the poor English in Ireland, and the Protestants in Piedmont. But I should draw too many black lines upon the face of this days Solemnities, if I should more fully speak my apprehension of the state of things. God grant us many more Thanksgiving days.  
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 confess) the principal 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.  
First, It puts them upon many subtle Devices, and cunning Stratagems, in frustrating of which the wisdom 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 Jews, which gave God the glorious opportunity of turning his mischief upon his own head, and so came up the famous Solemnity of the days of Purim. Esth. 9.20. It is an ancient practice of the people of God to keep days of Thanksgiving for the disappointment of Plots against them; and thus we came by the opportunity of this days praises. The wrath of man makes holiday to God. So some learned men translate the latter part of the Text, 
* After the 70.  Reliquiae irarum diem festum tibi agent. The Seventy translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The secret cogitation of the heart of man shall praise thee; That is, as some express it, either the enemies shall acknowledge, or the thing itself shall declare, that in their most secret and subtle 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.  
Secondly, 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 show in him his power; and hence came that Rhetorical and High-strained Song of Moses, Exo. 15.  
Thirdly, 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 nearest to him, and makes them that hate holiness promote it in his people, and them that intent 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 soil 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 powerful enemy, it serves to bring in stragglers, and to keep the Body close together. Truly 'tis a sad thing to consider how fare Christians range abroad from their Colours, though we have every day an alarm 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 wantonness, our mutual discontents, and sinful anger among ourselves, and make us love one another like the Disciples of him whom we call our Master. If these shake of the Rod which we may every day observe, prove not effectual to reduce us to a better rate of Christianity, God will not always 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 effectual means to take us off from those things which openly reflect disgrace upon himself, and if nothing else will do it, this must.  
Fourthly, 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 despite 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 it) 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 Heretics (as they call Reform 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.  
Fifthly, It serves very much to adorn Gods most signal undertake 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 Jews 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 effectual 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 men's counterworking; 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 next step to utter loss and disappointment, and yet still recovered, kept alive, and brought unto perfection.  
Lastly, It serves to manifest the glory of God's justice upon his people's 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 mind their former cruelties. Here, Take that for your inhuman 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, , 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 fatal 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 apparel, when it is all stained with the gore blood of his enemies, because it is the day of recompense, Isa. 63.1, 2, 3. the day of recompenses for the controversy of Zion, 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 she had spoilt 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, hardhearted, and in Religion, generally careless, 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 says of God, Gen. 6. that it repent him that he made man, We may say, God may well be ashamed of all that he has done for us. Is it not pity that his enemies should reproach him in pointing at us, and say, These are the Lords people? 
Ezek. 36.20.  Do 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 God's people, the logic 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 persuade Christians to be patiented 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 mountains cast 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 ourselves for the most part, to see how near 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 7. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Margaret's Westm. being a day set apart for public Thanksgiving; and that he be desired to print his Sermon, and that he have the like privilege 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.