Four Treatises Dissuading from Four Heinous and Common Sins, Treatise 5 · Chapter 1
CHAP. I.
THE miſerable ruines of our excellent ſtate by creation,Sect. 1. which were the lamentable effects following the ſinne of our firſt parents, and the foule ſpots of originall corruption, which like a contagious leproſie deriued from them hauehave infected all their poſteritie, doe not ſo euidently appeare in any part of the body of ſoule as in the affections, which are ſo corrupted and diſordered that there ſcarce remaines any ſmall reliques of their created puritie. And hence it is that the heathen Philoſophers though they did not perceiue how much the bright ſhining beames of our reaſon, and the vnderſtanding part of the ſoule, were dimmed and darkened with the foggie miſts of originall ſinne, but highly extolled with ouer partiall prayſes, the excellencie & perfection of them, yet they plainely diſcerned the great corruption of our diſordered affections, inſomuch that ſome of them being ouerſwayed with too great vehemencie of affection in ſpeaking againſt the affections, hauehave condemned them as ſimply, and in their owne nature euill, and therefore wholy to bee abandoned, ſeeing there was no hope they ſhould be amended: others with a more iudiciall inſight diſcerning between the things themſelues and their corruption, hauehave written whole tractates for the reforming of them, eſteeming the chiefe toppe and perfection of wiſedome to conſiſt in the well gouerning and ordering of theſe diſordered and tumultuous paſsions.
If then the heathen Philoſophers walking in the darke night of ignorance and errour, and illightened onelyonly with a ſmall glimmering ſparke of naturall reaſon, could thereby both diſcerne their corrupt affections, and alſo did ſtudie to reforme and bring them vnderunder the rule of reaſon, how much more earneſtly ſhould we endeauour not ſo much to marſhall them vnderunder the conduct of naturall reaſon, which is it ſelfe but a blind leader, as to reforme and purge them by the word of God, which like a glorious ſhining Sunne, hath diſpelled the foggie miſts of ignorance and errour, and ſo diſcouered all the ſpots and deformities of them, farre more clearely then our blinde reaſon.
And as we are earneſtly to labour for the reforming of all the affections, ſo moſt earneſtly of al this of anger, which of all other is moſt turbulent and violent if it be not bridled and reſtrayned. And for our better furtherance in ſo good an endeauour, I hauehave made choice of this text, to the end I might ſhew how farre forth anger is to be approoued and imbraced, & in what reſpect it is to be auoided & ſhunned. In handling whereof I wil firſt ſhew the meaning of the words, and afterwards intreate of their ſeuerall parts.
In ſhewing the meaning of the words I will firſt define what anger is, and then ſet downe the diuers ſorts thereof.What anger is in generall. Anger therefore generally conſidered, is thus defined: it is an affection, whereby the bloud about the heart being heated, by the apprehenſion of ſome iniury offered to a mans ſelfe or his friends, and that in truth, or in his opinion onelyonly, the appetite is ſtirred vp to take reuenge.
Firſt, wee will ſpeake of the thing defined,The names of anger with the notation. and after of the definition. Anger in the Latine tongue is called (Ira) which name hath his notation from the effect, for when by the apprehenſion of an iniury, the heart is inflamed with the heate of anger, it doth make a man (quaſi ex ſe ire) as it were to goe out of himſelfe, and in this reſpect hee who was angry, was ſaid by an vſuall Latine phraſe (non eſſe apud ſe) not to be with himſelfe, and ad ſe redijſſe, to hauehave returned to himſelfe, when his anger was paſſed ouer. The Grecians did eſpecially vſe two names to expreſſe this affection, which did containe in them the very nature of Anger. The firſt foreign which ſignifieth the perturbation it ſelfe, or the heating of the bloud by the apprehenſion of the iniurie offered: the other foreign which ſignifieth the appetite or deſire of reuenge, which followeth the perturbation. So that theſe two names containe in them, both the materiall and formall cauſe of anger: for the materiall cauſe is the heating of the bloud about the heart, which is ſignified by the firſt name foreign: the formall cauſe is the appetite or deſire of reuenging the iniury offered, which is vnderſtood by the other name foreign.
The moſt vſuall name vſed by the Hebrewes to ſignifie anger is Aph, which ſignifieth alſo the Noſe, and by a ſynecdoche the whole face: which name is giuen vntounto it eyther becauſe in a mans anger the breath doth more vehemently and often iſſue out of the noſe, which is as it were the ſmoke iſſuing from the flame kindled about the heart, or elſe becauſe in the face anger is ſooneſt diſcerned, by the often entercourſe and change of colours.
Our Engliſh word anger is deriued from the latine word Angor, which either ſignifieth throtling and choking, or vexation and griefe, becauſe anger worketh both theſe effects if it be immoderate: for it ſtops the throate leauing no paſſage for words, and it vexeth and tormenteth both the body and the minde.
And ſo much for the name:The definition explaned. now wee will ſpeake of the definition. Firſt I ſay it is an affection, for the whole eſſence of a man conſiſteth of theſe three things, body, ſoule, and affections, which doe participate of both the other: now anger cannot bee ſaid to bee a qualitie or propertie of the ſoule alone, for the materiall cauſe thereof is the boyling of the bloud about the hart, nor of the body alone, for the formall cauſe, namely the appetite and deſire of reuenge ſtirred vp by the apprehenſion of the iniurie offered, doth more properly belong to the ſoule, and therefore I call it a mixt affection proceeding from them both.
I adde the materiall cauſe, namely the heating of the bloud about the hart, which heate or inflamation is cauſed by the apprehenſion of the iniurie offered, or the diſlike which the heart conceiueth of the iniurie apprehended: which is either in truth an iniurie, or but in opinion and appearance onelyonly: for anger hath not alwayes a true cauſe, but ſometime fained & imaginary: and this materiall cauſe (namely the heating of the bloud by apprehenſion of the iniurie) the formall cauſe followeth, that is to ſay, an appetite or deſire of reuenge, for before wee deſire to reuenge the iniurie, we firſt apprehend and feele it, which deſire is either iuſt or vniuſt: iuſt, if we be angry for a iuſt cauſe, with thoſe with whom we ought to be angry, after a iuſt maner, obſeruing a fit time, and to a good end: vniuſt, if theſe circumſtances be not obſerued. Furthermore in this definition the cauſe of anger is expreſſed, namely iniurie offered, (for anger alwayes preſuppoſeth iniury) and the ſubiect thereof which is the hart, as alſo the obiect, to wit, reuenge of the iniurie.
And ſo much for the generall definition of anger:Sect. 2. The kindes of anger. Natural anger. Corrupt anger Sanctified anger. The Stoikes confuted. now we are to ſhew the diuers ſorts thereof, or rather the diuers acceptation of the ſame affection. Firſt it is taken for the naturall affection of anger as it was created of God, and had his being in man before the fall. Secondly, as it is corrupted ſince the fall by originall ſinne. Thirdly, as it is renewed and ſanctified by Gods ſpirit. We are not therefore with the Stoikes to confound theſe three together, and and without difference to condemne them all: for howſoeuer this affection as it is corrupted is moſt turbulent, and of all others moſt pernicious, yet wee are to hould that the naturall affection conſidered, either as it was created by God, or ſo farre forth as it is renewed and ſanctified by Gods ſpirit is iuſt, holy, and lawfull.
And this may eaſily be prooued by diuers reaſons:That the affection of anger is in it owne nature lawfull. firſt becauſe it was created by God, and was in man before the fall, and before any euill entred into the world: being therefore the Lords owne workmanſhip, which by his owne teſtimonie was approoued to be very good. Gen. 1.31.Gen. 1.31. and of greater antiquitie then euill it ſelfe, it followeth, that the affection in it owne nature is to be eſteemed as good and lawfull. Secondly, becauſe in many places of the Scriptures it is attributed to God himſelfe,Rom. 1, 18. Ioh. 3.36. Rom. 1.18. the anger of God is made manifeſt from heauen againſt all impietie. Ioh. 3.36. he that beleeueth not in the ſonne ſhall not ſee life, but the anger of God ſhall abide vponupon him. Seeing therefore it is aſcribed vntounto God, to whoſe moſt perfect and iuſt nature nothing agreeth but that which is iuſt & holy, it followeth that this affection it ſelfe is ſo to be eſteemed. True it is that neither this nor any other affection is in God if we ſpeake properly, but onelyonly attributed vntounto him, that our weake capacities may better conceiue how he exerciſeth his workes and eternall counſailes toward his creatures: But yet foraſmuch as nothing is attributed & aſcribed vntounto him which is not good and iuſt, ſo far forth as it is aſcribed, it euidently ſheweth that anger in it owne nature is not euill.
Laſtly, this manifeſtly appeareth in that this affection was truely and naturally in our Sauiour Chriſt himſelfe as hee was man,Mark. 3.5. as it is euident Mark. 3.5. where it is ſaide that hee looked angerly vponupon the Scribes and Phariſes, mourning for the hardneſſe of their hearts: ſo likewiſe being incited with an holy anger, to ſee his Fathers houſe turned into a market, he driueth the buyers and ſellers out of the Temple,Iohn. 2.17. Pet. 2.22. Iohn. 2.17. Seeing then Chriſt was angry and yet free from all ſinne, it followeth that Anger in it owne nature is iuſt and holy.
Obiection. 1.But it may be obiected that anger is in many places of the Scriptures condemned and forbidden: Mat. 5.22.as Mat. 5.22. He that is angry with his brother vnaduiſedly, is culpable of iudgement, Anſwere.I anſwere, that not anger ſimply but vnaduiſed anger is there condemned: and in a word all other places where this affection is forbidden, are to be vnderſtood, not of the affection it ſelfe, as it was created or is renewed by Gods ſpirit, but as it is corrupted and depraued with originall ſinne: for anger being ſanctified, is not onelyonly iuſt and lawfull, but alſo commendable, profitable, and very neceſſary, as being the whetſtone of true fortitude, whereby wee are ſtirred vp and encouraged to maintaine the glory of God, and our owne perſons and ſtates, againſt the impietie and iniuſtice of men. Though anger therefore be but a bad Miſtreſſe to commaund, yet it is a good ſeruant to obey: though it be but an ill Captaine to lead our forces into the field againſt our ſpirituall and temporall enimies, yet it is a good ſouldier ſo long as it ſubiecteth it ſelfe to the gouernment and diſcipline of ſanctified reaſon.
Obiection. 2.But it is further obiected by the Stoikes that anger is a perturbation of the minde and therefore euill. To this I anſwer,Anſwere. that as the perturbation of the minde which is moued vponupon vniuſt cauſes is alſo vniuſt and euill, ſo that which is cauſed vponupon iuſt and neceſſary occaſions is iuſt and commendable: as for example, when a man ſeeth God diſhonoured, Religion diſgraced, wickedneſſe vnpuniſhed; If therefore his minde be perturbed and troubled, this perturbation is not to be condemned, nay to be commended, and they rather to be condemned who are not ſo troubled. Thus was our Sauiour perturbed when he ſaw Gods houſe diſhonoured,Iohn. 2.17. and 11.23. Nom. 24.7. King. 19. as alſo when hee raiſed vp Lazarus: thus was Phinees diſturbed and troubled in minde, when he ſaw that ſhameleſſe ſinne of Zimry and Cozby: and Elias when religion was contemned, idolatrie erected, and the Lords true Prophets deſtroyed.
Though therefore anger be a perturbation of the mind it doth not follow that it is euill, for not the perturbation it ſelfe but the cauſe thereof maketh it good if it be good, and euill if it be euill. 3. Obiection.Furthermore whereas they obiect that anger blindeth and confoundeth reaſon, Anſwere.I anſwere firſt, that if anger bee temperate and moderate, it doth ſeruiceably waite vponupon reaſon, and not imperiouſly ouer rule it: and rather maketh a man more conſtant and reſolute in walking the path of truth, which hee hath diſcryed with the eie of a cleare iudgement, then any wayes dazell or offend the ſight whereby hee ſhould be cauſed to ſtumble in the way, or elſe turne aſide into by pathes of error.
Secondly, though it ſhould be graunted that for the inſtant Reaſon is ſomewhat diſturbed with the paſsion, it doth not follow that it is euill or vnprofitable, for before the affection is inflamed, the reaſon apprehendeth and iudgeth of the iniury, and ſo as it were firſt kindleth the flame, which being kindled, doth for the inſtant perturbe the minde, but the perturbation being quickly ouer paſſed and the minde quieted, Reaſon is made no leſſe fit thereby to iudge of the iniury, and much more fit to reuenge it. And therefore moderate and ſanctified anger is ſo farre from hurting and hindering the iudgement of Reaſon, that it rather ſeruiceably aydeth and ſupporteth it, by inciting and incouraging it couragiouſly to execute that which Reaſon hath iuſtly decreed and reſolued: as therefore the moſt precious eye-ſalue doth preſently after it is put into the eye dim and dazell the ſight, but afterwards cauſeth it to ſee much more clearely: ſo this affection of moderate and holy anger doth at the firſt ſomewhat perturbe reaſon, but afterward it maketh it much more actiue in executing and performing all good deſignes. And ſo much for the lawfulneſſe of Anger, both in reſpect of the firſt creation thereof, and as it is renewed and ſanctified by Gods ſpirit, as alſo concerning the diuers ſorts of Anger.
Now in the next place we are to conſider which of theſe is commanded or forbidden in my text.What anger is commaunded and what forbidden. Firſt for the affection as it was created by God, howſoeuer it was iuſt and holy in it ſelfe, yet now the beauty and excellency thereof is defaced with the foule ſpots of originall ſinne, ſo that there remaine onelyonly ſome reliques of the perfection wherein it was created, till it be againe renewed and reſtored by Gods ſanctifying ſpirit. This therefore is not here commanded or forbidden, but onelyonly that we labour aſmuch as may bee, that it may come neare his former excellencie. The other two ſorts, namely, corrupt and ſanctified anger, the one in theſe wordes is commanded, the other forbidden.
Theſe words therefore may be deuided into two generall parts.The generall diuiſion. The firſt an exhortation or commaundement, wherein iuſt and holy anger is inioyned or commended vntounto vsus in the firſt words (Be angry,) the ſecond a prohibition or dehortation from vniuſt, and corrupt anger in the next words (but ſinne not,) and becauſe by reaſon of our corruption we are prone to fall into it, the Apoſtle in the words following limiteth and reſtrayneth it to a ſhort time, leaſt it ſhould turne into mallice. Let not the Sunne goe downe, &c. as though he ſhould ſay, though through infirmitie ye fall into raſh and vnaduiſed anger, yet continue not in your ſin. Let not the Sunne goe downe on your wrath.
The moſt of our new interpreters thinke that the firſt words are rather a permiſsion then a precept,That iuſt anger is here commaunded. and therefore to be vnderſtood thus. If you be angry, ſinne not; or thus, Are you angry? ſinne not: that is, though through infirmity yee fall into anger, yet adde not ſinne vntounto ſinne by continuing in it. But I ſee no reaſon why the words ſhould be thus wreſted, ſeeing there followeth no abſurditie or inconuenience, if they be plainely vnderſtood without any alteration, which cannot be auoyded if wee admit of their expoſition: for I would aske of them whether is here meant a lawful and iuſt anger, or that which is vnlawfull and vniuſt? if lawfull and iuſt, why may it not be commaunded, ſeeing it is as neceſſary and profitable to the furthering of Gods glory, and our good, as any other ſanctified affection? if vniuſt and vnlawfull as they vnderſtand it, I would know how wee can be angry and ſinne not. But ſay they if a holy anger were here ment, what needeth the conſtraint? Let not the Sun, &c. Seing the longer it laſted, the rather it were to be commended, if it were iuſt and holy: I anſwere theſe words are to be referred not to the precept (be angry) but to the prohition (but ſinne not) where vniuſt anger is forbidden as before iuſt anger was commaunded and this is manifeſt in the text, for he doth not ſay, Let not the Sunne goe downe foreign vponupon your anger, but, foreign, vponupon your Wrath, or vniuſt and inueterate anger, as this word is commonly vſed.
So that the ſence of theſe words is briefly thus much:The meaning of the words. be angry and ſpare not, ſo that your anger be iuſt and holy, but ſeeing by reaſon of your infirmitie and corruption your iuſt anger may eaſily degenerate and become vniuſt, if due time, place, perſon, and other circumſtances bee not obſerued, therefore take heede you ſinne not, by being vniuſtly angry, yet if through infirmitie ye fall into this ſinne, doe not harbour it, no not one day. Let not the Sunne goe downe on your wrath.
And ſo much for the meaning of the words: Now I will intreate of their ſeuerall parts.Sect. 4. Of iuſt anger. And firſt concerning iuſt anger, what it is, and what is required in our anger that it may be iuſt and holy.The definition of iuſt anger. T this anger is an holy and reaſonable deſire of reuenge ſtirred vp in vsus, vponupon iuſt, waightie, and neceſſary cauſes, whereby wee being after a lawfull manner angry with our owne and others vices & ſinnes, rather then with the perſons, doe deſire iuſtly to puniſh and reuenge the vices and ſinnes, to the end God may be glorified, the parties amended, and that the anger of God being pacified, may be auerted not onelyonly from the party offending, but alſo the Church and common wealth. Firſt then it is required to holy and lawfull anger, that the cauſe thereof be iuſt: now the iuſt cauſes of anger are diuers. Firſt, when wee are moued therevnto with a zeale of Gods glory:The firſt cauſe of iuſt anger the glory of God. for when we ſee God diſhonoured, and his glory defaced, it is not onelyonly lawfull to be angry with the offenders, but alſo neceſſary: for we profeſſe our ſelues to be Gods ſubiects, now we know that no good ſubiect can with patience endure to heare or ſee the glory of his Soueraigne impeached? wee profeſſe our ſelues Gods ſeruants, and what good ſeruant can abide to ſee his maiſter diſgraced? wee profeſſe our ſelues Gods children, and good children are more grieued & offended when they perceiue that their parents are any wayes abuſed or iniured, then if the iniuries were offred to themſelues: if therefore we be loyall ſubiects, faithfull ſeruants, and louing children, wee cannot chooſe but bee incited to a holy anger if we ſee our glorious Soueraigne, our good maiſter, and gratious father, by any meanes diſhonoured.
When Moſes ſaw that the children of Iſraell had contrary to Gods expreſſe commandement reſerued Manna till the next morning,Example. hee could not containe himſelfe from ſhewing this holy anger, when hee ſaw his Lord and maiſters will not obſerued,Exod. 16.20. Num. 12.3. Exod. 16.20. So that though Moſes were the meekeſt man that was on earth, yet could he not with patience endure, to ſee Gods ordinance contemned. In like manner when he ſaw that honour and glory which was due onelyonly to God almightie, deriued to a baſe and brutiſh Idoll, he was prouoked to an holy anger, and ſo wholy poſſeſſed with a diuine and heauenly rage, that hee not onelyonly breaketh the two Tables written by Gods owne hand, but ſharpely reuengeth this idolatry with the death of three thouſand of the offenders.Exod. 32. So that though the people were dearer to him then his owne life, yea then the ſaluation of his owne ſoule,Verſe. 32. Num. 25.7.8. yet was the glory of God more deare and precious vntounto him then eyther of both. Phinees alſo when he ſaw God diſhonoured with that ſhameleſſe ſinne of Zimry and Cozby, being prouoked with an holy anger he reuenged this diſhonour, with the death of both the offenders. Thus alſo was Elias zealous for Gods glory,1 Kin. 19.14. becauſe the Children of Iſraell had forſaken his couenant, caſt downe his alters, and ſlaine his Prophets.
And thus was our Sauiour Chriſt poſſeſſed with a feruent zeale of his fathers glory,Iohn 2.17 Iohn 2.17. If therefore we would approue our ſelues to be Gods Children, wee muſt follow their example: and for as much, as nothing more diſhonoureth God then ſin, nothing ſhould offend and diſpleaſe vsus more then ſinne, whether it be in our ſelues, or in our neighbour. When therefore wee fall into ſinne, wee are to be offended with our ſelues,1 Cor. 11.31. that ſo we may auert the Lords anger from vsus; for as they which iudge themſelues, ſhall not be iudged of the Lord, ſo they who are angry with themſelues for ſinne, ſhall eſcape the Lords anger. And this our anger muſt proceed to a holy reuenge. Thoſe who hauehave offended by ſurfetting and drunkenneſſe, are to puniſh themſelues with faſting and abſtinence. Thoſe that hauehave wallowed themſelues in voluptuous pleaſures, are to ſubdue and mortifie them, though they bee as deare and precious vntounto them as their right hand and eie. Thoſe who hauehave defrauded their neighbor by purloyning away his goods, are with Zacheus to make reſtitution foure fold, Luke. 19.8.
And as we are bound by the law of charitie to louelove our neighbours as our ſelues, ſo alſo to bee angry with them as with our ſelues, namely, with this holy kinde of anger for ſinne. Whenſoeuer therefore wee ſee them by their ſinnes diſhonour God we are to bee diſpleaſed therewith, and ſo farre forth as the limits of our callings extend to ſhew our ſelues offended, according to the example of the Prophet Ieremie, who becauſe the people would not heare the word of the Lord was euen filled with diuine wrath,Ier. 6.10.11 Ieremie 6.10.11. But how cold mens zeale of Gods glory is in this age frozen in the dregs of ſin, too lamentable experience ſheweth: for firſt who almoſt is angry with himſelfe for his ſins in this reſpect, becauſe he hath by them diſhonoured God? eueryevery one ſheweth ſpleene enough if his ſinnes receiue condigne puniſhment, but hauing to do with themſelues, in reſpect of the ſinne it ſelfe, they are like milde doues, without gaule. The adulterer is much diſpleaſed if for his ſinne he be enioyned to maske in a white ſheete, though therby he hauehave deſerued death, but the poyſon of his ſinne is moſt ſweet to his enuenomed appetite. The couetous extortioner is much offended if hee bee iuſtly depriued of that riches which hee hath vniuſtly gotten, but he is not angry with his ſinne into which hee is fallen by vniuſt comming by them. The blaſphemer is enraged if he be but reproued for his blaſphemy, though by the law of God, he deſerueth to die for it, but he is nothing diſpleaſed with himſelfe for diſhonouring the Maieſtie of God: In a word eueryevery one is angry with the ſmalleſt puniſhment, yet not moued with the greateſt ſin: but if we would be angry and ſin not, we muſt not be ſo much diſpleaſed for incurring that puniſhment which we hauehave iuſtly deſerued, as that by our ſinnes we hauehave diſhonoured God.
And the like abuſe there is of our anger towards others: men are ſoone ſtirred vp to choller againſt their neighbours, vponupon eueryevery ſlight occaſion and ſhew of iniury offered to themſelues, though it be but an vnkinde word, or a miſtaken ſpeach, or but a ſtrange countenance, but when God is diſhonoured, his name blaſphemed, his religion derided his Sabaths prophaned, his whole worſhip and ſeruice contemned, they can looke vponupon the offenders with a ſmiling countenance and ſo confirme them in their ſinne, or if they be angry, they will eyther not be ſeene in it at all, or elſe they will ſhew it after ſo cold a manner that it ſhall hardly be diſcerned. Whereas if there be the leaſt iniury offered to themſelues, they can containe their fury in no limits, till it be ſatisfied with reuenge euen vntounto bloud. But if we would approue our ſelues to be Gods Children and ſeruants, we muſt be as truly zealous of his honour and glory as of our owne credit and reputation.
The ſecond cauſe of iuſt anger is, when iniurie is vniuſtly offered vntounto our ſelues:Sect. 5. The ſecond cauſe of iuſt anger is iniury offered to a mans ſelfe. for by the law of God we are bound to ſeeke the preſeruation of our owne good name and ſtate: and therfore when either of them is violated or impeached, we may iuſtly vſe the aide of this holy anger in defending our ſelues & repelling iniurie, yea alſo in taking ſuch reuenge as is fit in reſpect of our callings: that is by vnſheathing the Sword of iuſtice, if it be committed into our hands, or by ſeeking the help of the Magiſtrate, if our priuate eſtate will not admit vsus to be our own caruers. Many examples might be brought to cleare this point if it were neceſſary. Though Moſes were the meekeſt man liuing, yet when hee was contumeliouſly abuſed by Corah and his companions, it is ſaid he waxed very angry,Num. 16.15. and prayed vntounto the Lord that he ſhould not reſpect their offerings Num. 16.15. though the Apoſtle Paul were of more then an admirable patience, yet being vniuſtly ſmitten by the commaundement of the high Prieſt, he ſheweth his anger by a ſharp reproofe.Act. 23.2. Act. 23.2 yea our Sauiour Chriſt the liuely picture of true patience, when contrary to all iuſtice hee was ſtroken by the high Prieſts ſeruant, he ſheweth himſelfe diſpleaſed by his reprehenſion;Iohn. 18.23 though at that time he offered himſelf as it were to ſuffer all contumelious iniuries which pride aſsiſted with malice could imagine or impoſe.
Obiection.But here it may be obiected that our Sauiour hath taught vsus if wee hauehave receiued a blow on the one cheeke to turne the other.Mat. 5.39. Anſwere.I anſwere that Chriſts meainng is not, that wee ſhould expoſe our ſelues to all iniuries, but that we ſhould refraine from priuate reuenge without any calling thereunto, which he would hauehave ſo farre from vsus, that rather we ſhould be ready to receiue a new iniurie, then vniuſtly reuenge that which we hauehave receiued.
The third cauſe of iuſt anger is when iniurie is offered to our brethren:Sect. 6 The third cauſe of iuſt anger is iniurie offered to our neighbour. Act. 7.24. 2 Sam. 13.21. for as by the law of charitie we are bound to louelove them as our ſelues, ſo the ſame law bindeth vsus to be angry for thoſe iniuries which are offered vntounto them, as if they were offered vntounto our ſelues. And thus was Moſes angry with the Egiptian who wronged the Iſraelite, Act. 7.24. Thus was Dauid angry with Ammon for deflowring his ſiſter. 2 Sam. 13.21. and with Abſalon for his cruell murthering of Ammon. And thus was good Nehemie prouoked to anger when he ſaw the people oppreſſed.Neh. 5.6. Neh. 5.6. And this anger is not onelyonly lawfull but alſo neceſſary, and the neglect thereof a grieuous ſin in Gods ſight, as we may ſee in the example of Elie: for when his ſonnes abuſed the Lords people and he would not for their ſinne ſhew his anger in correcting them, otherwiſe then by mild and louing admonitions, his indulgencie moued the Lord to inflict vponupon him a moſt heauie puniſhment,Bernard. Et quia ira Eli tepuit in filios, ira Dei exarſit in ipſum. Becauſe Elie his anger was luke-warme towards his ſons, the anger of God waxed fire hot againſt him, and that iuſtly:Gregorie. for as one ſaith, Non iraſci cum oportet, eſt nolle peccatum emendare. Not to bee angrie when iuſt cauſe is offered, is to nill the amendment of ſinne, and not to hinder ſinne when a man hath good opportunitie and a lawfull calling therevnto is to be come acceſſarie.
But as they offend againſt the partie who is iniured, ſo alſo againſt him who doth the iniurie. For by not ſhewing themſelues offended, they giuegive approbation, and by giuing approbation they countenance and confirme him in his ſinne. Whereas if they ſhewed their diſpleaſure it might bee a notable meanes to reclaime him, by working in his hart a conſideration of his offence, for which hee is reproued. And in this reſpect Salomon ſaith that anger is better then laughter, for by a ſad countenance the hart is made better. Eccleſ. 7.5.Eccleſ. 7.5.
And ſo much for the iuſt cauſes of anger:Sect. 7 The cauſe of iuſt anger muſt be waightie. but there is further required to holy and lawfull anger, not onelyonly that the cauſe be iuſt, but alſo waightie and of ſome importance; for if eueryevery ſmall trifle be ſufficient to prouoke vsus to anger, well may wee manifeſt great iuſtice, but without queſtion wee ſhall ſhew little louelove: for louelove ſuffereth long, it is not eaſily prouoked to anger, it ſuffereth all things.1 Cor. 13.4.5.7. 1 Pet. 4.8. 1 Cor. 13.4.5.7. it couereth a multitude of ſinnes, 1 Pet. 4.8. how little louelove therefore hauehave they who are angry vponupon eueryevery ſmall and trifling occaſion, how iuſt ſo euer it bee? Let vsus then before wee let the raynes looſe to anger, conſider not onelyonly of the iuſtneſſe of the cauſe, but alſo whether it bee light or waightie; and if we finde that it is but a trifle, we are either wiſely to diſſemble it, or mildely to paſſe it ouer, knowing that in many things we offend all:Iam. 3.2. if waightie then we may not onelyonly iuſtly, but alſo neceſſarily wee are bound to ſhew our anger; for it is no leſſe a ſinne to ſhew mildenes where the Lord requireth anger, then anger where he requireth mildeneſſe.
And ſo much for the cauſes of our anger:Sect. 8 What is required to iuſt anger in reſpect of the manner. 1 Moderation. now we are to ſpeake of the manner, wherein firſt this generall rule is to be obſerued, that we vſe moderation, leaſt we mingle therewith our corrupt & carnall anger, and ſo it degenerates into fleſhly anger, and from that to fury. Let vsus therefore herein imitate the Lord himſelfe, who in wrath remembreth merciemercy; and not ſo bee carried away with the violence of anger, that in the meane time we forget louelove. And on the other ſide we are not with Ely to be altogether remiſſe and milde, when either Gods glory or our neighbours good requireth that we ſhould ſhew iuſt anger, & ſo by approuing the ſin for his ſake that offendeth, make our ſelues acceſſary to the ſin, and conſequently ſubiect to the puniſhment; but we muſt keepe the meane if we will approue our anger to be iuſt and holy.The neglect of moderation.
The neglect whereof cauſeth many to fall into ſinne: for ſome if they can maske their deformed anger vnderunder the faire viſard of a iuſt pretence, they thinke they may lawfully ſhew all violence and fury in their affections: but let ſuch men know that though the cauſe of their anger be neuer ſo iuſt, yet in the manner they grieuouſly ſinne againſt the rule of Charitie; in reſpect whereof they may fitly be compared to cruell hangmen, who hauing a iuſt cauſe to execute their office (namely the Iudges lawfull commaundement) doe in the execution thereof vſe all barbarous crueltie: ſo they being commaunded by God to bee angry with the ſinnes of their brethren, ſeeme glad they hauehave gotten ſuch an occaſion to ſhew their rage and fury: But howſoeuer ſuch men pretend the goodly title of iuſtice, yet if they bee vnmasked there will appeare nothing but rancour and malice, diſguiſed vnderunder this faire pretext: for let their friend to whom they are and muſt bee much beholden commit offences farre more notorious, and they who ſeemed almoſt choaked with a ſmall gnatte, can finde roome in their conſciences to ſwallow a pill of ſinne as bigge as a Camell, if it bee ſugered ouer with the ſweet title of friendſhip.
Others vnderunder pretence of a milde or patient nature, are content to heare God diſhonoured, his ſeruants ſcorned, & all religion diſgraced; but curſed be ſuch mildeneſſe as cauſeth vsus to betray the glory of God and his truth, by holding our peace and wincking at the offenders. Theſe men who are ſo milde and modeſt in defending Gods cauſe that they are readie to bluſh if they but in a word ſhew their diſlike of ſinne, as though they had done that whereof they might be aſhamed, will bluſh and ſwell for anger if their owne credit be but touched, or their reputation ſuffer any diſparagement; and whence doth this proceed but from the ouer much louelove of themſelues, and ouer little louelove of God? whence is this baſtard mildneſſe but from pride, the mother of euill, which cauſeth them to ſeeke the prayſe of humanitie and curteſie by betraying Gods glory?
The ſecond thing required in the manner,Sect. 9. 2 Chriſtian modeſtie and charitie. is that we obſerue Chriſtian modeſtie and charitie, in abſtayning from malicious and wicked ſpeeches, or vniuſt and ſpightfull actions in expreſsing our anger: and to this purpoſe wee are alwaies to remember of what ſpirit we are; for vndoubtedly how iuſt ſo euer our cauſe be, if we defend it with ſpitefull and bitter ſpeeches it is not the ſpirit of God which ſpeaketh in vsus.Iohn. 18.23 Let vsus rather follow the example of our Sauiour Chriſt, who when he was buffeted and groſely abuſed reproued the offender with great mildneſſe, and of Michaell Tharchangell who when hee ſtroue with the Diuell himſelfe about the body of Moſes,Iude 9 durſt not blame him with curſed ſpeaking, but ſaid the Lord rebuke thee.
The third thing required is,Sect. 10. 3. A fit decorū and due reſpect of the parties. that in our anger there bee obſerued a fit decorum, and due reſpect, and that both in regard of the partie himſelfe, who is prouoked to anger, and alſo the other, with whom hee is angry; for firſt in reſpect of the partie himſelfe, he is not to behaue himſelfe alike in what place and calling ſoeuer he be: for if he be a Magiſtrate, he is to ſhew his anger not onelyonly in countenance and word, but alſo in action; if hee be a father hee is not with Elie to ſhew his diſpleaſure to his rebellious ſonnes onelyonly by milde admonition, but alſo by diſcreet correction: on the other ſide it is ſufficient for him who is a priuate man if he manifeſt his anger in word or countenance. Nay, it is vnlawfull for him to proceede any further, vnleſſe his calling warrant him thereunto. Againe, the offenders are not to be vſed all alike, a meane priuate man is not to ſhew his anger in the ſame manner to a noble man or a Magiſtrate, as he would to his equall or inferior, for though hee may iuſtly be angry with his ſinne, yet he is to reuerence his place and calling. The Sonne muſt not ſhew his anger towards his father, as the father ſheweth his towards his ſonne, for he is bound to feare and reuerence his perſon, though hee iuſtly hate his ſinne.
And both theſe points hauehave the Saints from time to time duely obſerued:Examples. Moſes a Magiſtrate to whom the ſword of iuſtice was committed, when hee was prouoked to anger by the ſinne of the people, did not onelyonly ſhew his anger in countenance or by a milde admonition, but by vnſheathing the ſword of iuſtice,Exod. 32.27 and iuſtly puniſhing the offenders for their execrable idolatry. Iohn Baptiſt hauing onelyonly authoritie to vſe the ſword of the Spirit, being offended with the hypocriſie of the Scribes and Phariſes,Mat: 3.7 expreſſeth his anger by ſharpe and vehement reprehenſions: Iacob being a priuate man,Gen. 31.36 ſheweth his anger towards churliſh Laban his father in law, by milde and gentle admonitions. Ionathan being iuſtly incenſed by the barbarous tyranny of his mercileſſe father,1 Sam. 20.34 Dan. 3.16 ſignified his anger onelyonly by riſing from the table and departing. The three Children though with a godly zeale they abhorred the Kings prophane Idolatry, yet they ſhewed their diſpleaſure in humble and reſpectiue words. And ſo though Paul deteſted the gentiliſme of Feſtus and Agrippa, Acts 25yet he vſed them with all due reſpect as it beſeemed their high calling. By all which examples it is manifeſt that we are to vſe Chriſtian ſeemelineſſe and diſcretion if we would hauehave our anger approued as iuſt and holy.
And ſo much for the manner of our anger:Sect. 11 The obiect of iuſt anger. in the next place we are to ſpeake of the obiect therof; & that muſt not be the perſon of our neighbour, but his vice, ſin, & iniuſtice. For though wee are to be angry at, yea, to hate the vices of men, yet we are to louelove their perſons, and in the middeſt of our anger, to ſeek their good, eſpecially the ſaluation of their ſoules, & in regard hereof, we ought to grieue more for their ſin, then for the iniuries which by their ſins they hauehave offered vsus: and thus was holy Dauid affected, whoſe zeale did euen conſume him, becauſe his enimies had forgotten the word of the Lord.Pſal. 119.139. Mark. 3.5. Pſ. 119.139. & ſuch was the anger of our Sauiour Chriſt, who in the midſt therof did mourne for the hardnes of their harts. Mar. 3.5. But on the other ſide, we are to take heed that we do not approue of the ſin for the offenders ſake, for we ought to hate ſin in our friends, parents, yea in our own harts, or wherſoeuer els we find it, & in no wiſe to louelove this deadly poiſon, though it be brought to vsus in a veſſel of gold neuer ſo precious in our eyes. Here therefore wee muſt auoyde two extreames, the one to hate the perſon for the ſinnes ſake: the other to louelove the ſinne for the perſons ſake: for as we would condemne his folly who would loath an exquiſite picture, becauſe it had a ſpot of dirt vponupon it, or his that ſhould ſo extreamely dote vponupon the rare workmanſhip of ſo excellent a feature, that hee alſo would be in louelove with the dirt for the pictures ſake, & on the other ſide, commend his wiſdome who ſhould ſo like the picture, as in the mean time he diſliketh of the deformity. So alike fooliſh is he who will be angry at the perſon of man it ſelfe, which was formed after Gods owne image, becauſe this image is ſpotted & defiled with ſin, or he who will like and approue of ſuch filthy corruption and deformities wherewith it is defaced; but he is truely wiſe who ſo hateth the polluted ſpots of ſinne, that in the meane time he loueth Gods excellent workmanſhip, and ſo eſteemeth of the workmanſhip, that he is much diſpleaſed with the pollution which deformeth it. But the practiſe of the world is far otherwiſe: for men will hardly bee friend to the perſon, but they will be a friend to the ſinne alſo, nor an enimie to the ſin, but they wil withall maligne the perſon; or elſe that which is worſe, they will hate the perſon of their neighbour and louelove his vice.
And ſo much for the obiect of iuſt anger.Sect. 12. The time of iuſt anger. The fourth thing to be conſidered in iuſt anger, is the time, which muſt be ſhort. Not that it is vnlawfull to continue long in anger if it continue iuſt, but leaſt our holy anger by reaſon of our corruption degenerate into malice. For as the moſt pure wine doth in time waxe ſower vponupon the dregs; ſo our moſt holy anger if it be long retained, is in daunger of receiuing ſome ſowernes of malice from the dregs of our corruption. The ſafeſt therefore and beſt courſe, is quickly to be appeaſed, eſpecially if the party offending ſhew ſignes of repentance, either for his ſin towards God, or his iniurie offered vntounto vsus: for ſeeing vponupon harty ſorrow God pardoneth and forgiueth, let vsus not retaine that which he remitteth.
And ſo much for the time:Sect. 13 The ends to be propounded in iuſt anger. The laſt thing to be conſidered is the end, which (if we would hauehave our anger iuſt and holy) muſt be iuſt and holy alſo. The end of our anger is iuſt and holy, when therein we propound vntounto our ſelues eyther the glory of God, or the publike good of the church or common wealth, or the priuate benefit of him who either ſuffereth or doth the iniury.The glory of God. Firſt, for the glory of God, wee ſet it forth by our anger, eyther when being priuate men we ſhew our ſelues his children and ſeruants, by manifeſting our hatred and deteſtation of ſin in word or countenance, and ſo adorne the profeſsion which we profeſſe, or being Magiſtrates doe become his inſtruments in puniſhing ſinnes, and executing iuſtice; if therefore either priuate men or Magiſtrates propound vntounto themſelues this maine and principall end in their anger, it is iuſt and holy.
The ſecond end is,2. The good of the Church & common welth the good of the Church and common wealth: which end, though it appertaine vntounto all which are members of theſe bodyes, yet doth it more properly belong vntounto Magiſtrates, who are to ſhew their anger in puniſhing ſinne, not onelyonly that ciuill iuſtice which is the proppe of the common wealth, may bee maintained, but alſo that Gods anger which hangeth ouer whole Countryes, where ſinne is countenanced or not iuſtly puniſhed, may be auerted: for if ſinne be puniſhed by men in authoritie, God will not puniſh the common wealth for it. Whereas otherwiſe if Magiſtrates wincke at ſinne, and ſo neglect their dutie impoſed by God, the Lord will in anger take the ſword of Iuſtice into his owne hands, and puniſh not onelyonly the malefactour for offending, but the Magiſtrate for not executing his dutie, yea, the whole Common wealth, which is ſtained and polluted with their ſinnes.
Examples hereof are plentifull in the word of God,Examples. for the ſin of Zimry with Cozby, Numb. 25God ſent a grieuous plague amongſt the people, but after Phinees had executed iuſtice by ſlaying both the offenders, the plague ceaſed. For the ſin of Achan, Ioſ. 7.God tooke away the hearts from the people ſo that they fled and ſome of them fell before the men of Ai, but when the malefactor was iuſtly puniſhed, Gods anger was appeaſed.Iudge. 21 Becauſe the Beniamites did not puniſh but rather countenance the ſin of thoſe who ſo ſhameleſly did abuſe the Leuites Concubine, we know what followed, not onelyonly the offenders, but alſo the whole tribe (ſome few excepted) were attached by gods heauy iudgement. If therfore Magiſtrates would hauehave the Lords anger auerted, either from themſelues or the common wealth, they are to ſhew their anger in puniſhing ſin: & if in drawing out the ſword of iuſtice againſt iniquity, they propound vntounto themſelues the good of the Church and common wealth, their end is iuſt and holy, and their anger alſo.
The third end of iuſt anger,3. The good of the party who ſuffered the iniury. is the good of the party who ſuffereth the iniury, for hereby the offender is reſtrained from committing the like, when either priuate men ſharply reproue him, or Magiſtrates ſeuerely puniſh him for his offence; whereas if neyther priuate men doe by their anger ſhew their diſlike, nor Magiſtrates inflict puniſhment for his miſdemeanour, he is ready to redouble his iniuries.
The laſt end is the good of the party who by offering the iniury prouoketh vsus to anger.4. The good of the partie who offered the iniury. For priuate men are to be angry with their neighbour, not becauſe they maligne him or ſeeke his hurt, but becauſe they may diſcourage him in his ſin and ſo work his amendment. And in like manner Magiſtrates muſt ſhew their anger in puniſhing offenders, not to reuenge themſelues on their perſons, but that they may ſeeke their good in reforming their vices. For what greater good can a man doe his brother then to reclaime him from his ſin, which otherwiſe would deſtroy both body and ſoule by remaining in it?
Obiection.But here it may be demanded how he ſeeketh his good and amendement, when the puniſhment is capitall.Anſwere. I anſwer firſt in thoſe caſes there is a compariſon of the publike good of the common wealth, with the priuate good of the party offending, which is to be neglected in reſpect of the other: if therefore his offence be ſuch as deſerueth death, he is to be puniſhed with death, that the burthen doe not lie vponupon the land. Secondly, I anſwere, he doth the partie good by bringing him to the ſight of his ſin, and repentance by apprehending the paine of the puniſhment; whereas otherwiſe hee would deſperately runne on in his ſinnes, and ſo caſt away both body and ſoule. To preuent therefore & cure this deſperate diſeaſe, it is neceſſarie to apply deſperate phiſick, and to deſtroy the body, that both body and ſoule may be ſaued.
And theſe are the things required in iuſt and holy anger, which if we obſerue, our anger will be not onelyonly lawfull but alſo neceſſary, both for the ſetting forth of the glory of God, and alſo for the good of our ſelues and of our neighbours.