Four Treatises Dissuading from Four Heinous and Common Sins, Treatise 5 · Chapter 5
CHAP. V. Of the kinds of vniust anger.
ANd ſo much concerning the cauſes and properties of vniuſt anger.§. Sect. 1. Now we are to ſpeake of the kinds thereof. It admitteth of a twofold diſtinction; firſt, it is either hidden and couert, or elſe profeſſed and manifeſt. Hidden anger is of two ſorts;Hidden anger which is commendable. the firſt is commendable, when as men labour by all meanes poſſible to ſubdue the affection, and to ſmother the flame after it is kindled that it burſt not foorth into vnſeemely words or actions ſauouring of reuenge. And this is a fruit of the ſpirit, which when it cannot repell anger and keepe it from entrance; in the next place it endeuoureth to expell and repreſſe it.
The other ſort of hidden anger is to be condemned,Hidden anger which is to be condemned. when as men nouriſhing it in the heart doe notwithſtanding conceale it, that they may hauehave the better opportunitie of reuenge, which they are purpoſed to ſeeke with ſuch a full reſolution, that they refuſe all parly, leſt they might be brought to a truce, or conclude a peace. This anger is farre worſe then that which is profeſſed, both in reſpect of the party who is angrie, and the other with whom hee is angrie. In reſpect of the partie himſelfe, becauſe containing in him this turbulent affection, it doth vexe and torment him, like a raging fire which hath no paſſage, or a violent ſtreame whoſe current is ſtopped. And hereof it is that anger is ſaid to be of the vipers brood, becauſe it pineth and conſumeth him in whom it is bred. In reſpect of him alſo with whom hee is angrie, becauſe it maketh him leſſe warie in preuenting his malice, and therefore the more eaſilie ſurpriſed. In regard whereof a ſecret enemie is more dangerous then one who profeſſeth his emnitie: for as a ſmall companie of men lying in an ambuſhment, will more eaſily ouercome a greater force, then if they ſhould march againſt them with banners diſplaied: ſo a weake enemie hiding his anger, and watching his beſt opportunitie of reuenge, is more like to circumuent and ſurpriſe one more mightie then himſelfe, then if he ſhould profeſſe his malice.
Examples hereof wee hauehave in the Scriptures:Examples. as in the old ſerpent, who cloaked extreme malice vnderunder goodlie words and faire promiſes, profeſſing himſelfe a kind friend to our firſt parents, when he whollie intended their eternall deſtruction: Gen. 3.1. &c. As alſo in Cain, Gen. 3.1.who talked familiarly with his brother as in times paſt, when as hee alreadie had reſolued his murther in his heart, which alſo preſently after he acted with his hands: Gen. 4.8.Gen. 4.8. So Abſolon like a cunning courtier concealed deadly malice two yeeres together againſt his brother Ammon; to the end that being not ſuſpected, he might obtaine the more fit opportunitie of reuenge: 2. Sam. 13.22.23. The like example we hauehave in Ioab, 2. Sam. 13.22.23.who kindly ſaluting Amaſa, cruelly ſtabbed him while hee louinglie embraced him: 2. Sam. 20.9.2. Sam. 20.9. Luk. 22.47. As alſo in the traitor Iudas, who betraied his maſter while hee kiſſed him: Luk. 22.47. Neither is our age fruitfull in all ſin, barraine of ſuch examples: for how many Italionate machiauellians liue among vsus, who will not ſtick to giuegive moſt kind congeis with hand, cap and knee to them from whom they are moſt enſtranged in their hearts; and looke moſt ſmoothly vponupon them againſt whom they hauehave conceiued deepeſt malice? So that their anger is like vntounto riuers which are moſt dangerouſly deep, where the ſtreame runneth ſtilleſt and ſmootheſt. If you aske theſe men the reaſon hereof, they will tell you, that (according to the rules of their maſter Machiauel) Profeſſa perdunt odia vindictae locum: Senec. in Medea.Profeſſed anger taketh away opportunitie of reuenge. But let vsus know, that as in malice, and diſſembling thereof, they are like vntounto the diuell himſelfe, ſo without repentance they ſhall be like to him in puniſhment. And ſo much for hidden anger.
Profeſſed anger is to be ſeene when either men of ſet purpoſe do neglect the ſignes and duties of louelove,§. Sect. 2. Profeſſed anger two ſold. or elſe in ſhewing and bringing foorth the fruits of anger.1. Sullen or ſient anger. For the firſt, ſome in their anger are ſullenlie ſilent from day to day, and monethmonth to monethmonth, not vouchſafing to ſpeake a word to thoſe with whom they are diſpleaſed, though they daily conuerſe with them; as though with their louelove and charitie they had loſt their tongues alſo. But ſuch men forget the end why God gaue them a tongue, that is, that it might be not onelie an holy organe to ſing our Creators praiſe, but alſo that we might be enabled thereby to conuerſe more familiarly and louinglie one with another; as alſo that thereby we might preſerue this louelove begun by taking away all offence; for as the Lord hath giuen a tongue to enquire out an iniurie, as alſo to reprooue and reprehend the offender, ſo he hath giuen the ſame tongue to make a iuſt excuſe for the working of reconciliation. It may be if thou wouldeſt come to expoſtulate the matter with thy neighbour, he would either iuſtly excuſe his fault, or humblie confeſſe it, and deſire pardon, whereas now thou makeſt him thine enemie by denying him all meanes and hope of reconciliation: for what hope can he conceiue of peace, ſeeing thou wilt not ſo much as come to a treatie?
Secondly,§. Sect. 3. 2. Anger is manifeſted by euil ſpeaking or euill doing. 1. Euill ſpeaking. profeſſed anger is ſhewed by the manifeſt fruits thereof, and they are of two ſortes, euill ſpeaking and euill doing. By euill ſpeaking, as when men doe manifeſt their anger in ſpightfull railing words which are farre vnbeſeeming not only a Chriſtian, but alſo an honeſt Infidell. This is condemned in the one and thirtie verſe of this Chapter: Let all bitterneſſe, anger, and wrath, crying, (that is, clamorous railing) and euill ſpeaking be put away from you. And that we may the rather be mooued to abſtaine from this odious vice, let vsus conſider that God made the tongue to bee an inſtrument of his praiſe, and not to diſhonour him by curſed ſpeaking. And therefore he will not hold him guiltleſſe, which makes this heauenly organe of his ſpirit created to ſhew foorth the Creators praiſe, a curſed inſtrument of Satan in reuiling and ſlandring our neighbour. And this our Sauiour Chriſt teacheth vsus: Whoſoeuer (ſaith he) ſhall ſay vntounto his brother Raca; (that is, the leaſt word of reproch) ſhall be worthie to be puniſhed with a councell (that is,Matth. 5.22. an aſſemblie or ſenate of Magiſtrates) And whoſoeuer ſhall ſay foole, ſhall be puniſhed with hell fire, Matth. 5.22. Let vsus remember, that by our words we ſhall be iuſtified, and by our words we ſhall be condemned: and good reaſon, for Verba ſunt animi indices, the tongue is the hearts interpreter, and therefore our Sauiour Chriſt ſaith,Mat. 12.27.34. Ex abundantia cordis os loquitur: Out of the abundance of the heart the mouth ſpeaketh. Yea this the wiſe Socrates well knew; and therefore when a certaine father had ſent his ſonne to him, to the end that ſeeing him he might perceiue his diſpoſition, he ſaid to the young man: Loquere adoleſcens, vt te videam, Speake young man that I may ſee thee: noting thereby that the diſpoſitiō of his heart was beſt known by the words of the mouth. Seeing therefore God iudgeth according to the heart, & ſeeing the heart is beſt diſcerned by the tongue, great reaſon it is that by our words we ſhould be iuſtified or condemned. Let vsus remember alſo,Matth. 12.36. that if for euerie idle word wee muſt giuegive an account at the day of Iudgement, how much more for railing and reuiling ſpeeches? and if theſe meditations alwaies run in our minds we will in our greateſt anger follow the practiſe of the Prophet Dauid, Pſalm. 39.1. that is,Pſal. 39.1. we will bridle our mouthes that we may not ſin with our tongue.
Secondly, profeſſed anger is expreſſed by euill doing,2. Euill doing. when either in our anger we offer iniuries or ſeeke reuenge for thoſe which are offered vsus; both which are forbidden in the word of God. The firſt, Leuit. 19.13.Leuit. 19. Pſal. 15.3. Thou ſhall not do thy neighbour wrong: and Pſalm. 15.3. it is ſet downe for a note of an inheritour of Gods kingdome, not to doe euill to our neighbour: and conſequentlie hee that is prouoked by anger to offer iniurie to his brother, can hauehave no aſſurance without repentance that he is an heire of Gods kingdome. And this may further appeare Matth. 5.22. for if he who vſeth reprochfull words bee in danger of hell fire,Mat. 5.22. what ſhall we thinke of him that goeth further, namely, to wicked deeds? As therefore we tender our ſoules ſaluation, let vsus rule our hands, though wee cannot rule our affections.
Secondlie, it is expreſſed by reuenging iniuries receiued, which though it bee not altogether ſo great a ſinne as the other, yet it is alſo condemned and forbidden as no ſmall ſin in the word of God:Matth. 5.39. Matth. 5.39. Reſist not euill; but to him who ſmiteth thee on the right cheeke, turne the left alſo, &c. Rom. 12.19.Rom. 12.19. Auenge not your ſelues, for it is written, vengeance is mine, and I will repay, ſaith the Lord. And ſo much for the firſt diſtinction of anger.
Secondly,§. Sect. 4. A ſecond diſtinction of anger in reſpect of the ſubiect. anger is diſtinguiſhed into three kinds in reſpect of the ſubiect thereof. The firſt is of thoſe who are ſoone angrie and ſoone pleaſed. The ſecond of them who are ſlow to anger, and alſo ſlow in being reconciled. The third of thoſe who are ſoone prouoked to anger, and alſo long continue in it.
For the firſt,1. Haſtie anger. they may not vnfitly bee compared to flaxe which is ſoone kindled and ſet on fire, but ſoone alſo extinguiſhed, vnleſſe the flame bee continually nouriſhed with new matter: ſo their anger is eaſily inflamed by the leaſt ſparke of occaſion, but ſoone mitigated, vnleſſe it be nouriſhed with new prouocations: or their anger may be likened vntounto fire in thornes, which maketh a great blaze for the time, and yeeldeth a crackling noiſe, but ſoone goeth out, vnleſſe a new ſupplie of matter bee continually added: ſo they are ſoone inflamed, but when their anger hath a little ſpent it ſelfe in words like the crackling of thornes, it is ſoone quenched and pacified.
Theſe men in the world are ſaid to hauehave the beſt natures,Haſtie natures in the world commended. Pſal. 103.8.9. but in truth it is farre otherwiſe. For that nature is beſt which moſt reſembleth God himſelfe, who as he is ſlow to anger, ſo he is readie to forgiue, Pſalm. 103.8.9. If therefore we would in truth hauehave good natures, we muſt imitate the Lord, that is, be long before we are prouoked to anger, and readie to be reconciled;Iam. 1.19. Matth. 5.25. to the firſt we are exhorted, Iam. 1.19. Be ſlow to wrath; to the latter, Matth. 5.25. Agree with thine aduerſarie quicklie, and that not onelie when thou haſt offended him, but alſo when he hath offered the iniurie vntounto thee, and that not once or twice, or till ſeuen times, but vntounto ſeuentie times ſeuen times,Matth. 18.22. §. Sect. 5. as our Sauiour exhorteth, Mat. 18.22.
But leſt wee ſhould content our ſelues with this nature which of naturall men is thought commendable, let vsus conſider;Haſtie anger forbidden. firſt, that it is condemned and forbidden in the word of God. Eccleſ. 7.11. Be thou not of an haſtie ſpirit is be angrie, Eccleſ. 7.11.for anger reſteth in the boſom of fooles. Yea our Sauiour condemneth it as murther in Gods ſight: Mat. 5.22.Matth. 5.22. Haſtineſſe to anger, a fooliſh and dangerous vice.
Secondly, we are to conſider, that this haſtines to anger is a fooliſh vice; for as it alwaies beginneth with raſhneſſe, ſo it moſt commonly endeth with repentance; for after the haſtie man hath iniured his neighbour by vnaduiſed words or iniurious deeds, then he ſheweth himſelfe ſorie for it; and ſo like a fooliſh Surgeon, firſt he breaketh his head and after giues him a plaſter, which though it heale the wound, yet oftentimes it leaues a ſcarre.
And yet I ſpeake of the leaſt euils which accompanie raſh anger; for how many hauehave there been who in their furie hauehave reuealed their friends ſecrets, more deere vntounto them then their owne liues? Yea, how many through this raſh anger hauehave violated the perſons, nay murthered them with whom they were lincked in the ſtraiteſt bond of friendſhip? and ſo hauehave done that in a moment, which they hauehave with bitterneſſe repented the whole courſe of their liues; then the which, no greater follie can be committed. And therefore it is well ſaid of the wiſe man, Prou. 14.17.Prou. 14.27. verſ. 29. He that is haſtie to anger committeth follie: and verſ. 29. Hee that is ſlow to anger is of great wiſedome; but he that is of an haſtie minde, exalteth follie. And leſt we ſhould thinke that he ſeldome thus offendeth, he telleth vsus,Prou. 29.22. Prou. 29.22. that a furious man aboundeth in tranſgreſſion. Prou. 12.16. Eccleſ. 7.10.
Obiect. 6.But here the cholericke man will alleage for himſelfe, that he is haſtie by nature, and therefore to bee borne with. Anſwere.I anſwere, that we hauehave not this nature by creation, for wee were created according to Gods owne image, who is ſlow to anger; but this corruption hath taken hold of vsus by reaſon of our originall ſinne; and therefore wee are not to excuſe one ſinne by another, but rather earneſtly to labour that this pollution may bee waſhed away with the water of Gods ſpirit, who by his grace doth reforme nature. For thoſe who are regenerate by the holie Ghoſt, though naturally they bee as rauenous and cruell as the Woolfe, and Leopard, they ſhall be made as milde and innocent as the Lambe and Kid: And though they bee as fierce and furious as the Lion or Beare, they ſhall become as tame and gentle as the Cowe or Calfe,Eſa. 11.6.7. according to the prophecie, Eſa. 11.6.7. The Woolfe ſhall lie with the Lambe, and the Leopard ſhall lie with the Kid; and the Calfe, and the Lion, and the fat beaſts together, and a little child ſhall leade them, and the Beare ſhall feede with the Cowe, and their young ones ſhall lie together: not that regeneration doth take away nature and the affections, but becauſe it doth partly ſubdue their violence and furie, and partly ſanctifieth and reformeth them; ſo that whereas they were hurtfull and pernicious, now they are good and profitable to themſelues and others, the qualitie and the obiect of them being altered. Their louelove which was immoderately ſet on the world and the pleaſures of the fleſh, is now fixed vponupon God, their neighbour, and ſpirituall things. Their ambtious hope which expected nothing but honors and riches, now longeth after the preſence of God, and fulneſſe of ioy in the heauenly Ieruſalem. Their timorous feare wherby they were reſtrained from doing good, and conſtrained to doe that which was euill, becauſe they would not diſpleaſe men; is now a notable bridle to curbe in their vnlawfull deſires, and a ſharpe ſpurre to pricke them forward in the courſe of godlineſſe, becauſe they would not offend God: and whereas before it was a corrupt fountaine from which nothing did ſpring but polluted ſtreames of ſinne, whoſe deſcent is into the deepe gulfe of eternall perdition; now it is become the Welſpring of life, to make vsus auoid the ſnares of death, Prou. 14.27.as it is, Prou. 14.27. So likewiſe raſh and vnbridled anger, which before regeneration cauſed men to rage againſt the perſon of their neighbour, doth now oppoſe it ſelfe againſt ſinne and vniuſtice only, whereby God is diſhonored and the Church and common-wealth damnified.
Do not therfore hereafter excuſe thy furious & raſh anger by alleaging thy nature; for thou mighteſt as wel ſay, I cānot abſtaine from it, becauſe I am carnall and vnregenerate, as becauſe I am haſtie by nature: for thoſe who hauehave laid aſide the old man, and are renewed by Gods ſpirit, hauehave this affection partly tamed and ſubdued, and partly ſanctified, reformed, and made fit for neceſſarie & profitable vſes; whereas on the other ſide they that let the raines looſe to this corrupt affection were neuer waſhed with the water of Gods ſpirit, and conſequently while they continue in this ſtate cannot enter into the kingdome of heauen: Ioh. 3.5.Iohn 3.5.
But that we may neuer alleage this vaine excuſe, let vsus conſider further, that it is no better then Lazers ragges to couer the deepe feſtred ſores of our corruption; or then Adams fig leaues to hide the nakedneſſe of ſinne, which may be as fit a vizour to diſguiſe euen the moſt vglie vices, as this of anger: for nature corrupted prouoketh not onelyonly to raſh anger, but alſo to all outrages. And therefore the murtherer by as great ſhew of reaſon might excuſe his murther, becauſe he is by nature cruell; or the adulterer his adulterie, becauſe he is by nature lecherous; or the theefe his theft, becauſe he is by nature couetous, as the haſtie man his anger becauſe he is by nature cholericke. As therefore if a murtherer or theefe ſhould come before a Iudge, and excuſe his fact by ſaying it was his nature, and therefore he could not chuſe but commit it; the Iudge would anſwere, that it was his deſtinie alſo that he ſhould be hanged: So when wee ſhall bee arraigned before the Lord chiefe Iuſtice of heauen and earth, the alleadging of our corrupted nature wil be ſo farre from excuſing vsus, that it alone will bee ſufficient to condemne vsus. And ſo much for the firſt ſort of anger which is to be ſeen in angry and cholericke men.
The ſecond ſort is of ſuch as are ſlow to anger,§. Sect. 2. 2. Anger which is ſlovvly entertained but long retained. but being incenſed are hardly pacified. And theſe are like vntounto more ſolid timber, which is long before it be kindled, but being kindled, continueth long in burning. As theſe are better then the other in reſpect of their ſlowneſſe to wrath, ſo they are farre worſe becauſe they continue in it; for anger retained becommeth hatred, which is an affection farre more pernicious then anger it ſelfe, and much more incorrigible; for as raſh anger is moſt commonly ioyned with repentance, ſo this inueterate anger is alwaies ioyned with perſeuerance in euill. And he that is ſubiect thereunto doth not onelyonly fall into ſinne, but alſo is reſolued to continue in it; yea he taketh delight therein oft times by meditating on reuenge; as we may ſee in Eſau, who was reſolued to retaine his anger againſt Iacob till his fathers death, and in the meane time comforted himſelfe by thinking on reuenge:Gen. 27.41.42: Gen. 27.41.42.
But if wee would bee the children of our heauenly father, we muſt reſemble him, not onelyonly in ſlowneſſe to anger, but alſo in ſwiftneſſe to forgiue: and though our brother offend vsus ſeuentie times ſeuen times, yet muſt we continually bee readie to imbrace reconciliation:Mat. 18.22. Matth. 18.22. and ſo wee ſhall not be ouercome of euill, but ouercome euill with goodneſſe, as the Apoſtle exhorteth vsus,Rom. 12.21. Rom. 12.21. Whereas if we continue in malice we ſhall make our ſelues like vntounto Satan, and ſubiect to Gods wrath:Matth. 7.2. For with what meaſure wee mete, it ſhall bee meaſured vntounto vsus againe: Matth. 7.2. And as we forgiue men their treſpaſſes, ſo will our heauenly father forgiue vsus:Mat. 6.14.15. §. Sect. 9. Hastineſſe to anger and ſlovvnes to reconciliation. Matth. 6.14.15. And ſo much for the ſecond ſort.
The third ſort is of them who are eaſilie prouoked vntounto anger, and being prouoked will neuer be reconciled. Theſe men are monſters in nature, and flat oppoſite to the Lord: for whereas he is ſlowe to anger and readie to forgiue, they are moſt ſlowe to forgiue, and moſt prone to anger. This anger I know not how to expreſſe, nor to what I may compare it, ſeeing naturall things cannot reſemble it, becauſe it is monſtrous and againſt the nature of all things, ſauing man. For the moſt fierce Lions and cruell Tigers hauehave ſome cauſe which incenſeth them to anger, and ſome meaſure and end of their furie after it is prouoked; and therefore they are far worſe who are angrie without a cauſe, and know not how to make an end. Seeing therefore naturall things are not fit to reſemble them, let vsus conſider artificiall. They are like vntounto tinder, which being kindled with the leaſt ſparke, will alſo retaine the fire till it be conſumed. But herein they are vnlike: the tinder may eaſilie be extinguiſhed; but their anger can by no meanes bee mitigated: the tinder doth but conſume it ſelfe, or at the leaſt thoſe things which are neere about it; but thoſe that are frō them furtheſt diſtant are often ſcorched with the burning heat of their furious paſſion. It is like vntounto wild fire, which moſt eaſilie taketh hold of euerie thing, and is moſt hardly quenched: but herin it is farre more violent and pernicious, that whereas wild fire may be extinguiſhed with vinegre or milke, this can be quenched only with blood, yea with the heart blood. There is nothing therfore in the world naturall or artificiall, which doth ſufficiently expreſſe this vile affection; it onelyonly can bee reſembled by the malice of Satan, who for no cauſe maligned God and vsus, and yet his malice will neuer hauehave end. Vnleſſe therfore we would be worſe then all things naturall or artificiall, yea as bad as the diuell himſelfe, wee muſt be either ſlow to anger, or readie to forgiue.