Spiritual Physic to Cure the Diseases of the Soul, Chapter 1
Chap. 1.
Sect. 1.
THe miſerable ruines of our excellent ſtate by creation which were the lamentable effects following the ſinne of our firſt parents: and the fowle ſpots of originall corruption, which like a contagious leproſie deriued from thē, hauehave infected all their poſteritie, do not ſo euidently appeare in any part of the body or foule as in the affectiōs, which are ſo corrupted and diſordered that there ſcarce remaine 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 vnderſtāding part of the ſoule, were dimmed and darkned with the foggie miſts of originall ſinne, but highly extolled with ouer parciall prayſes, the excellencie and perfection of them, yet they playnely diſcerned the great corruption of our diſordered affections in ſo much that ſome of them being ouerſwayed with too great vehemencie of affection in ſpeaking agaynſt the affections hauehave condemned them as ſimply, and in their owne nature euill, and therfore wholy to be abandoned, ſeeing there was no hope they ſhould be amended: others with a more iudiciall inſight diſcerning betweene the things themſelues & their corruption, hauehave written whole tractates for the reforming of them, eſteeming the chiefe top and perfection of wiſdom to conſiſt in the well gouerning and ordering of theſe diſordered and tumultuous paſſions.
If then the heathē Philoſophers walking in the darke night of ignorance & error, and illightened only with a ſmall glimmering ſparke of naturall reaſon, could thereby both diſcerne their corruption and alſo did ſtudy to reforme and bring them vnderunder the rule of reaſon, how much more earneſtly ſhould we endeuor, not ſo much to marſhall them vnderunder the cōduict of naturall reaſon, which is it ſelf but a blind leader, as to reforme and purge them by the worde of God, which like a glorious ſhyning ſunne, hath diſpelled the foggy miſts of ignorance and error, and ſo diſcouered all the ſpottes and deformities of them, farre more clearely then our blinde reaſon.
And as we are earneſtly to labor 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 endeuor, I hauehave made choice of this text, to the end I might ſhew how far forth anger is to be aprooued & imbraced, and in what reſpect it is to be auoided and ſhunned.
In handling wherof 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 What anger is in generall.ſet downe the diuers ſorts therof. Anger therfore generallie conſidered is thus defined: it is an affectiō, wherby the bloud about the hart being heated by the apprehenſion of ſome iniury offered to a mans ſelfe or his friends, & that in truth or in his opinion onelyonly, the appetite is ſtirred vp to take reuenge.The names of anger with the notation.
Firſt wee will ſpeake of the thing defined. and after of the definition. Anger in the latin tongue is called (ira) wich name hath his notation from the effect, for when by the apprehenſion of an iniury the hart 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 he who was angry was ſaid by an vſuall Latin phraſe (non eſse apud ſe, not to be with himſelfe, and ad ſe rediiſſe, to hauehave returned to himſelfe, when his anger was paſſed ouer. The Grecians did eſpecially vſe two names to expreſſe this affection, which did contayne in them the very nature of anger. The firſt foreign which ſignifieth the preturbation it ſelf, or the heating of the bloud by the apprehenſion of the iniury offered, tother foreign which ſignifieth the appetite or deſire of reuenge which followeth the the perturbatiō. So that theſe two names contayne in them, both the materiall & formall cauſe of anger: for the materiall cauſe is the heating of the bloud about the hart which is ſignified by the firſt name foreign: the formall cauſe is the appetite or deſire of reuenging the iniury offered, which is vnderſtod by the other name foreign.
The moſt vſuall name vſed by the Hebrues to ſignifie anger is Aph. which ſignifieth alſo the Noſe, and by a ſynecdoche the whole face: which name is giuen vntounto it either becauſe in a mans anger the breath doth more vehementlie and often iſſue out of the noſe, which is as it were the ſmoke iſſuing from the flame kindled about the hart, or els becauſe in the face anger is ſooneſt diſcerned by the often entercourſe & change of collours.
Our Engliſh word anger is deriued frō the latin word Angor, which either ſignifieth throtling & choking, or vexatiō & grief, becauſe anger worketh both theſe effects if it be immoderat: 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: now we wil The definition explained.ſpeake of the definition. Firſt I ſay it is an affection: for the whole eſſence of a m…n conſiſteth of theſe 3. things, body, ſoule, and affections, which doe participate of both the other now anger cannot be ſaid to be 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 hea…ing of the bloud about the harte, which heate or inflamatiō is cauſed by the apprehenſion of the iniurie offered or the diſlike which the heart cōceiueth of the iniury aprehēded: which is either in truth an iniurie, or but in opinion & appearance onelyonly: for anger hath not alwaies a true cauſe, but ſomtime fained and imaginary: and this materiall cauſe (namely the heating of the bloud by apprehenſion of the iniury) the formall cauſe followeth, that is to ſay, an appetite or deſire of reuenge, for before we deſire to reuenge the iniury, 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 whome wee ought to be angry, after a iuſt maner, obſeruing a fit time, and to a good end: vniuſt, if theſe circūſtances be not obſerued. Furthermore in this definition the cauſe of anger is expreſſed namely iniurie offered (for anger alwayes preſuppoſeth iniury) and the ſubiect therof which is the hart, as alſo the obiect to wit reuenge of the iniury.
Sect. 2.
And ſo much for the generall definition The kindes of anger.of anger: 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 Naturall anger.of anger as it was created of God, and had his being in man before the fall.
Secondly, as it is corrupted ſince the Corrupt angerfall by originall ſinne. Thirdly as it is renewed and ſanctified by Gods Sanctified anger.ſpirite. Wee are not therefore with the Stoikes to confound theſe three together, and without difference to The Stoicks confuted.condemne them all: for how ſoeuer this affection as it is corrupted, is moſt turbulent, and of all others moſt pernicious, yet we 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, holie, and lawfull.
And this may eaſilie be prooued by diuers reaſons: Firſt becauſe it was created That the affection of anger is in it owne nature lawfull.by God, and was in man before the fall, and before any euill entered into the world▪ being therefore the Lords owne workmanſhip, which by his owne teſtimonie was approoued to be very good. Gen. 1. 31. and of greater antiquitie then Gen. 1. 31euill 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 Rom. 1. 18the ſcriptures it is attributed to God himſelfe, Rom. 1. 18. the Anger of God is made manifeſt from heauen agaynſt all impietie Ioh: 3. 36. he that beleeueth not Ioh. 3▪ 36.in the ſonne ſhall not ſee life, but the Anger of God ſhal abide vponupon him. Seeing therfore it is aſcribed vntounto God, to whoſe moſt perfect and iuſt nature nothing agreeth but that which is iuſt and 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 conceine how he excerciſeth his workes & eternall counſailes toward his creatures: But yet for aſmuch as nothing is attributed & aſcribed vntounto him which is not good and iuſt, ſo farforth 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 truly and naturallie in our ſauiour Chriſt himſelfe as he was man as it is euident Mar: 3. 5. where it is ſaid that he looked angerly Mar. 3. 5▪vponupon the Scribes and Phariſes mourning for the hardneſſe of their harts: ſo likewiſe being incited with an holy anger▪ to ſee his fathers houſe turned into a market, he driueth the buyers & ſellers out of the temple, John. 2. 17. ſeeing then Chriſt was angry and yet free from all Iohn. 2. 17ſinne, it followeth that Anger in it owne Pet. 2. 22nature is iuſt and holy. Obiecti∣on 1
But it may be obiected that Anger is in many places of the ſcriptures condemned Mat. 5. 22and forbidden: as Math. 5. 22. He that is angry with his brother vnaduiſedly is culpable of iudgemēt, I anſwer that not anger ſimply but vnaduiſed Anger is there comdemned: & in a worde al other places Anſwere. 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 ſactified, is not only iuſt and lawfull, but alſo commendable, profitable & very neceſſarie, as being the whetſtone of true fortitude, whereby we are ſtirred vp and incouraged to maintayne the glorie of God, and our owne perſons and ſtates agaynſt the impietie and iniuſtice of men. Though Anger therfore be but a bad miſtres to command, yet is is a good ſeruant to obey: though it be but an ill captaine to lead our forces into the field againſt our ſpiritual and temporall enemies, yet it is a good ſoldiour ſo long as it ſubiecteth it ſelf to the gouernment and diſcipline of ſanctified reaſon. But it is further obiected by the Stoikes Obiecti∣on 2 that anger is a perturbation of the minde and therefore euill. To this I anſwere Anſwere. that as the perturbation of the minde which is moued vppon vniuſt cauſes is alſo vniuſt and euill, ſo that which cauſed vponupon iuſt & neceſſarie occaſiōs is iuſt and commendable: as for example when a man ſeeeth 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, as alſo when he rayſed vp Lazarus, Iohn. 2. 17 and 11. 23 Nō. 24. 7.thus was Phinees diſturbed and troubled in minde when he ſawe that ſhameleſſe ſinne of Zimry and Cozby: & King. 19Elias when religion was contēned, idolatrie erected, and the Lords true prophets deſtroyed.
Thogh therfore anger be a perturbatiō of the minde it doth not follow that it is euil for not the perturbation it ſelfe but the cauſe thereof maketh it good if it be good, & euill if it be euill. Furthermore obiecti∣on. 3 whereas they obiect that Anger blindeth and confoundeth reaſon, I anſwer Anſwere. firſt that if Anger be temperate & moderate it doth ſeruiceablely waite vponupon reaſon, and not imperiouſly ouer rule it: and rather maketh a man more conſtant & reſolute in walking the path of truth which he hath deſcried with the eie of a cleare iudgement, then any waies dazell or offend the ſight whereby he ſhould be cauſed to ſtumble in the way, or els turne aſide into by paths of error. Secondly though it ſhould be granted that for the inſtant reaſon is ſome what diſturbed with the paſsion, it doth not follow that it is euil or vnprofitable, for before the affectiō 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, reaſō is made no leſſe fit therby to iudge of the iniury, & much more fit to reuenge it. And therefore moderate and ſanctified anger is ſo farre from hurting and hindering the iudgement of reaſō, that it rather ſeruiceably aydeth and ſupporteth it by inciting & in-couraging it couragiouſly to execute that which reaſō hath iuſtly decreed and reſolued: as therfore the moſt pretious eyſalue doth preſently after it is put into the eye dim & 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 ſomuch for the lawfullneſſe of Anger, both in reſpect of the firſt creation thereof, and as it is renewed and ſanctifyed by Gods ſpirit, as alſo concerning the diuers ſorts of Anger: Now in the next place we are to conſider which What anger is cō maunded and what forbidden▪of theſe is commanded or forbidden in my text.
Firſt for the affection as it was created by God, howſoeuer it was iuſt and holy in it ſelfe, yet now the beauty and excellencie 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 agayne renewed & reſtored by Gods ſanctifying ſpirit. This therefore is not here commaunded or forbidden, but only that we labour aſmuch as may be, that it may come neare his former excellencie. The other two ſorts namely corrupt & ſanctified Anger, the one in theſe words is cōmaūded, the other forbidden.
Theſe words therefore may be diuided into two generall parts. The firſt an The generall deuiſion.exhortation or commaundement wherin iuſt and holy anger is inioyned or commended vntounto vsus in the firſt words (Bee Angrie) 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 apoſttle in the words following limiteth and reſtrayneth it to a ſhort time leaſt it ſhould turne into malice. Let not the Sunne go downe &c. as though he ſhould ſay, though through infirmitie yee fall into raſhe and vnaduiſed Anger, yet continue not in your ſinne. Let not the Sunne go downe. On your wrath:
The moſt of our new interpreters think That iuſt Anger is here commaunded.that the firſt words are rather a permiſsion thē a precept, & therfore to be vnderſtood thus. If you be angry, ſin not; or thus Are you āgri; ſin not: that is though through infirmity ye fall into āger yet ad not ſin vntounto ſin by continuing in it. but I ſee no reaſō why the words ſhuld be thus wreſted ſeeing there followeth no abſurditie or incōuenience, if they be playnely vnderſtood without any alteration, which cannot be avoided if we admit of their expoſitiō: for I wold ask of thē whether is here ment a lawfull & iuſt āger, or that which is vnlawful & vniuſt: if lawful & iuſt, why may it not be cōmanded ſeing it is as neceſſary & 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 we cā be angery & ſin not. But ſay they if a holy āger were here ment what needeth the reſtraynt, Let not the Sun &c. ſeeing the longer it laſted the rather it were to be cōmended, if it were iuſt & holy; I anſwer theſe words are to be referred not to the precept (Be angry) but to the prohibition (But ſinne not) where vniuſt Anger is forbidden as before iuſt Anger was commanded & 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 The meaning of the words.breefely thus much: be angrie and ſpare not ſo that your anger be iuſt and holy: but ſeeing by reaſon of your infyrmity and corruption, your iuſt Anger may eaſily degenerate and become vniuſt, if due time, place, perſon, and other circumſtances be not obſerued, therefore take heede you ſin not by being vniuſtly angry, yet if through infyrmitie yee fall in to this ſinne, do not harbour it no not one day. Let not the Sunne go downe on your wrath.
Sect. 4.
And ſomuch for the meaning of the Of iuſt Anger.words: now I will intreate of their ſeuerall parts. And fyrſt concerning iuſt anger, what it is & what is required in our Anger that it may be iuſt and holy▪ this The definition of iuſt Anger.Anger is an holy and reaſonable deſire of reuenge ſtirred vp in vsus vppon iuſt waightie and neceſſarie cauſes, wherby we being after a lawfull maner angry with our owne and others vices and ſins rather then with the perſons, do deſire iuſtly to puniſh and reuenge the vices & ſins, to the end God may be glorified, the parties amended, and that the anger of God being pacyfied 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 therof be iuſt: now the iuſt cauſes of Anger are diuers. Firſt when we are moued thervnto with The firſt cauſe of iuſt Anger the glory of God.a zeale of Gods glorie: for when we ſee God diſhonoured, and his glory defaced it is not onelyonly lawfull to be angry with the offendors but alſo neceſſarie: 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: we profeſſe our ſelues Gods ſeruants, and what good ſeruant can abide to ſee his maiſter diſgraced? we profeſſe our ſelues Gods children, and good children are more grieued and offended when they perceiue that their parents are any wayes abuſed or iniured, then if the iniuries were offered to themſelues: if therefore we be loyall ſubiects, faythfull ſeruants, and louing children, wee cannot chooſe but be incited to a holy anger if we ſee our glorious ſoueraigne, our good maiſter, and gratious father, by any meanes diſhonoured.
When Moyſes ſawe that the children Example.of Iſraell had contrarie to Gods expreſſe commaundement reſerued Manna till the next morning, he could not contayne himſelfe from ſhewing this holy Anger, when he ſaw his Lord and maiſters will not obſerued, Exo. 16. 20. So that thogh Moſes were the meekeſt man Ex. 16. 20. Num. 12. 3that was on earth, yet could he not with patience endure, to ſee gods ordinance contemned. In like maner when he ſaw that honor and glorie 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 deuine and heauenly rage, that he not onelyonly breaketh the two tables written Exo 32.by Gods owne hand, but ſharply reuengeth this idolatry with the death of three thouſand of the offendors. So that though the people were dearer to him thē his owne life, nay then the ſaluation of his owne ſoule, yet was the glory of God Verſe. 3…more deare and pretious vntounto him then eyther of both. Phinees alſo when he ſaw God diſhonoured with that ſhameleſſe ſinne of zimry and Cozby beeing prouoked Num. 2… 7. 8.with an holy anger he reuenged this diſhonour vvith the death of both the offendors. Thus alſo vvas Elias zealous for Gods glory becauſe the Children of 1. Kings 19. 14.Iſraell had forſaken his couenant, caſt downe his alters, & ſlaine his Prophets.
And thus vvas our ſauiour Chriſt poſſeſſed vvith a feruent zeale of his fathers Iohn. 2. 17glory Iohn 2. 17. If therefore vvee vvould approue our ſelues to be Gods children, vve muſt follow their example and for as much as nothing more diſhonoureth God then ſinne, nothing ſhould Offend & diſpleaſe vsus more then ſin, whether it be in our ſelues or in our neighbour. When therefore vve fall into ſinne, vve are to be offended vvith our ſelues, that ſo vvee may diuert the Lords Anger from vsus, for as they vvhichwhich 1. Cor▪ 11. 31.iudge themſelues ſhal not be iudged of the Lord, ſo they vvho are angry vvith themſelues for ſin ſhal eſcape the Lords anger. And this our anger muſt proceed to a holy reuenge. Thoſe who hauehave offended by ſurfeting and drunkenneſſe are to puniſh themſelues with faſting & abſtinence. Thoſe that hauehave wallowed them ſelues in voluptuous pleaſures are to ſubdue and mortifie them, though they be as deare and precious vntounto them as their right hand and eye. Thoſe who hauehave defrauded their neighbour by purloyning away his goods are with Zacheus to make reſtitution foure fold, Luke. 19. 8.
And as we are bound by the lawe of charitie to louelove our neighbours as our ſelues, ſo alſo to be 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 be diſpleaſed therewith, and ſo farre forth as the limits of our callings extende to ſhewe our ſelues offended, according to the example of the prophet Ieremie, who becauſe the people would not heare the worde of the Lord was euen filled with diuine wrath, Jeremie. 6. 10. 11. But how colde Ier. 6. 10. 11.mens zeale of Gods glory is in this age fro ſen in the dregs of ſinne, too lamentable experience ſheweth: for firſt who almoſt is angry with himſelf for his ſins in this reſpect becauſe he hath by them diſhonoured God? eueryevery one ſheweth ſpleene inough if his ſinnes receiue condigne puniſhment, but hauing to doe with them ſelues in reſpect of the ſinne it ſelfe they are like mild doues, without gaule. The adulterer is much diſpleaſed if for his ſin he be enioyned to maſke in a white ſheete, though thereby he hauehave deſerued death, but the poiſon of his ſin is moſt ſweet to his ēuenomed appetite. The couetous extortioner is much offended if he be iuſtly depriued of that riches which he hath vniuſtly gotten, but he is not angry with his ſin into which he is fallen, by vniuſt comming by them. The blaſphemer is enraged if he be but reproued for his blaſphemie, 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 ſinne: but if we would be angry and ſinne not, we muſt not be ſo much diſpleaſed for incurring that puniſhment which we hauehave iuſtly deſerued, as that by our ſinnes we hauehave diſhohonoured God.
And the like abuſe there is of our Anger towards others: men are ſoone ſtirred vp to choller agaynſt their neighboures vponupon eueryevery ſlight occaſion and ſhew of iniury offered to themeſlues though it be but an vnkind worde, or a miſtaken ſpeach, or but a ſtrange countenance: but when God is diſhonoured, his name blaſphemed, his religion derided, his Sabaoths prophaned, his whole worſhip and ſeruice contemned, they can looke vppon the offendors with a ſmiling countenance and ſo confirme them in their ſinne, or if they be angery they will either nor be ſeene in it at all, or ells they will ſhew it after ſo colde a manner, that it ſhal hardly be diſcerned. Whereas if there be the leaſt iniury offered to themſelues they can contayne their fury in nolymites, till it be ſatiſfied with reuenge euen vntounto bloud. But if we would approue our ſelues to be be Gods childern & ſeruants vve muſt be as truly zealous of his honour & glory as of our ovvne credit and reputation
Sect. 5.
The ſecond cauſe of iuſt anger is vvhen iniury is vniuſtly offred vntounto our ſelues: for by the lavv of God vve are bound The ſecond cauſe of iuſt anger is iniury offered to a mans ſelf.to ſeeke the preſeruation of our ovvne good name & ſtate: & therfore vvhen either of them is violated or impeached, vve may iuſtly vſe aide of the holy anger in defending our ſelus and repelling iniury, yea alſo in taking ſuch reuenge as is fit in reſpect of our callings: that is by vnſheathing the Svvord of iuſtice if it be committed into our hands, or by ſeeking the help of the magiſtrate if our priuate eſtate vvill not admit vsus to be our ovvne caruers. Many examples might be brought to cleare this point if it vvere neceſſary. Though Moiſes vvere the meekeſt man liuing yet vvhen he was Nom: 16. 15.contumeliouſly abuſed by Corah and his companions, it is ſaid he waxed very angry, and prayed vntounto the Lord, that he ſhuld not reſpect their offerings Nom: 16 15. thogh the Apoſtle Paule were of more thē an admirable patience yet being vniuſtly ſmitten by the commaundement of the high Prieſt he ſhevveth his Anger by a ſharpe reproufe. Act: 23. 2. yea our ſauiour Chriſt the lyuely e picture of true patience, vvhen contrarie Act. 23. 2.to all iuſtice he was ſtroken by the high Preiſts ſeruant, he ſheweth himſelf diſpleaſed by his reprehenſiō, though at that time he offered himſelfe as it were Iohn. 18. 23.to ſuffer all cōtumelious iniuries which pride aſſiſted with malice could imagin or impoſe.
But here it may be obiected that our Obiectiō. ſauiour hath taught vsus if wee hauehave Math. 5. 39.receiued a blowe on the one cheeke to turne the other. I anſwer that Chriſts Anſwere. meaning is not that we ſhould expoſe our ſelues to all iniuries, but that wee ſhould refrayne from priuate reuenge without any calling thereunto, which he would hauehave ſo farre from vsus, that rather we ſhould be readie to receiue a new iniury then vniuſtly reuenge that which we hauehave receiued.
Sect. 6.
The third cauſe of iuſt anger is when iniurie is offered to our bretheren, for The third cauſe of iuſt Anger is iniury offered to our neighbour.as by the law of charity 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 Egyptian who wronged the Iſraelite. Act. 7. 24. Act. 7. 24. 2. Sam. 13. …1.Thus was Dauid angry with Ammon for deflowring his ſiſter. 2. Sam. 13. 21. and with Abſolon for his cruell murthering of Ammon. And thus was good Nehemie prouoked to anger whē he ſaw the people oppreſſed. Neh. 5. 6. And this anger Neh. 5. 6is not onelyonly lawfull but alſo neceſſarie, and the neglect thereof a greiuous ſinne 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 ſhewe his anger in correcting them otherwiſe thē by milde and louing admonitions, his indulcencie moued the Lord to inflict vponupon him a moſt heauie puniſhment, Et quia ira Eli Bernard.tepuit in filios ira Dei exarſit in ipſum. Becauſe Elie his anger was luke warme towardes his ſonnes the anger of God waxed fire hotte agaynſt him, and that iuſtly, for as one ſayth, Non iraſci cum oportet eſt nolle peccatum emendare. Not to Gregorie.be 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 thereunto is to be come acceſſarie.
But as they offend agaynſt the partie who is iniured, ſo alſo agaynſt him who doth the iniurie. For by not ſhewing themſelues offended, they giuegive approbation, and by geuing approbation they countenance and confirme him in his ſinne. Whereas if they ſhewed their diſpleaſure it might be a notable meanes to reclayme him, by working in his hart a conſideration of his offence for which he is reproued. And in this reſpect Solomon ſayth that Anger is better then laughter, for by a ſad countenance the hart is made better. Eccleſ. 7. 5.Eccleſ. 7. 5.
Sect. 7.
And ſo much for the iuſt cauſes of anger: but there is further required to The cauſe of iuſt anger muſt be waighty.holy and lawfull anger, not onelyonly that the cauſe be iuſt, but alſo weightie and of ſome importance; for if eueryevery ſmal trifle be ſufficient to prouoke vsus to anger, well may we manifeſt great iuſtice, but without queſtion we ſhall ſhewe little louelove: for louelove ſuffereth long, it is not eaſily prouoked to anger, it ſuffereth all things, 1 Cor. 13. 4. 5. 7. it couereth 1. Cor. 13. 4. 5. 7. 1. Pet. 4 ….a multitude of ſinnes, 1. Pet. 4. 8. how little louelove therefore hauehave they who are angry vppon eueryevery ſmall and trifling occaſion how iuſt ſoeuer it be? Let vsus then before we let the raynes looſe to anger, conſider not only of the iuſtneſſe of the cauſe, but alſo whether it be light or waightie; and if we finde that it is but a trifle, we are eyther wiſely to diſſēble it or mildly 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 we are bound to ſhewe our anger; for it is no leſſe a ſinne to ſhewe mildeneſſe where the Lord requireth anger, then anger where he requireth mildeneſſe.
Sect. 8.
And ſo much for the cauſes of our What is required to iuſt anger in reſpect of the maner. 1. Moderation.anger: now we are to ſpeake of the maner, wherein firſt this generall rule is to be obſerued, that we vſe moderation, leaſt we mingle therwith 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 be 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 nighbours good requireth that we ſhould ſhew iuſt anger, and ſo by approuing the ſinne for his ſake that offendeth make our ſelues acceſſary to the ſinne 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 where of cauſeth many The neglect of moderation.to fall into ſinne: for ſome if they can maske their deformed anger vnderunder the fayre viſard of a iuſt pretence, they think 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 maner they greiuiouſly ſinne agaynſt 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) do in the execution thereof vſe all barbarous crueltie: ſo they beeing commaunded by God to be angry with the ſinnes of their bretheren, 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 be vnmaſked there will appeare nothing but rancour and malice diſguiſed vnderunder this fayre pretext: for let their friend to whom they are and muſt bee much behoulden commit offences farre more notorious, and they who ſeemed almoſt choaked with a ſmall gnatte, can finde roume in their conſciences to ſwallow a pill of ſinne as bigge as a Camell, if it be ſugered ouer with the ſweete title of freindſhip. Others vnderunder pretence of a milde or patient nature are content to heare God diſhonoured, his ſeruants ſcorned, and all religion diſgraced; but curſed be ſuch mildeneſſe as cauſeth vsus to betray the glory of God and his truth by houlding our peace and wincking at the offenders. Theſe men who are ſo milde & modeſt in defending Gods cauſe that they are readie to bluſh if they but in a worde ſhewe their diſlike of ſinne, as though they had done that whereof they might be aſhamed, will bluſh and ſwell for anget if their owne credit bee but touched, or their reputation ſuffer any diſparagement; and whence doth this proceed but from the ouermuch louelove of themſelues, and ouer little louelove of God? whence is this baſtard mildeneſſe but from pride the mother of euill, which cauſeth them to ſeeke the prayſe of humanitie and curteſie by betraying Gods glory.
Sect. 9.
The ſecond thing required in the maner, 2 Chriſtian modeſty and charity.is that vvee obſerue chriſtian modeſtie and charitie in abſtayning from malicious and wicked ſpeeches, or vniuſt and ſpitefull actions in expreſſing our anger; and to this purpoſe we are alwayes to remember of what ſpirit vvee are; for vndoubtedly how iuſt ſoeuer our cauſe be, if we defend it with ſpitefull and bitter ſpeeches it is not the ſpirit of God which ſpeaketh in vsus. Let vsus rather follow the example Ioh. 18. 23.of our ſauiour Chriſt, who when he was buffeted and groſely abuſed reproued the offender vvith great mildeneſſe; and of Michaell Tharchangell who vvhen he ſtroue with the Deuill himſelfe about the bodie of Moſes, durſt not Iude. ….blame him with curſed ſpeaking, but ſayd the Lord rebuke thee.
Sect. 10.
The third thing required is that in 3. A fit decorum and due reſpect of the parties.our anger there be obſerued a fit decorum, and due reſpect, and that both in regarde of the partie himſelfe, who is prouoked to Anger, and alſo the other vvith vvhome hee is angrie; for fyrſt in reſpect of the partie himſelfe, hee is not to behaue himſelfe alike in vvhat place and calling ſoeuer he be: for if he be a magiſtrate he is to ſhew his anger not onelyonly in countenaunce and vvoorde, but alſo in action, if he be a father he is not with Elie to ſhewe his diſpleaſure towardes his rebellious ſonnes onelyonly by milde admonition, but alſo by diſ…reete correction: on the other ſide it is ſufficient for him who is a priuate man if he manifeſt his anger in woord or countenance. Nay it is vnlawfull for him to proceede any further vnleſſe his calling warrant him the revnto. Agayne the offenders are not to be vſed al alike, a mean priuate man is not to ſhewe his anger in the ſame maner to a noble man or a magiſtrate as he would to his equall or inferior, for though he may iuſtly be angry with his ſinne, yet he is to reuerence his place and calling. The ſonne muſt not ſhewe his anger towardes his father as the father ſheweth his towardes his ſonne, for he is bound to feare and reuerence his perſon though he iuſtly hate his ſinne.
And both theſe pointes hauehave the ExamplesSaintes from time to time duly obſerued: Moſes beeing a Magiſtrate to whom the ſworde of iuſtice was committed, when he was prouoked to anger by the ſinne of the people, did not onelie ſhew his anger in countenance or by a milde admonition, but by vnſheathing the ſworde of Iuſtice, and iuſtlie puniſhing Exod. 32. 27.the offenders for their execrable idolatrie. John Baptist hauing onelyonly authoritie to vſe the ſworde of the ſpirit, being offended with the hypocriſie of the Scribes and Phariſes, expreſſeth his Math: 3. 7.anger by ſharpe and vehement reprehenſions: Iacob beeing a priuate man Gen. 31. 36.ſheweth his anger towards churliſh Laban his father in lawe by milde and gentle admonitions. Ionathan being iuſtlie incenſed by the barbarous tirannie of 1. Sam: 20 34▪his mercileſſe father; ſignified his anger onelyonly by riſing from the table and departing. The three children though with a godlye zeale they abhorred the Dan. 3. 16▪kings prophane idolatrie, yet they ſhewed their diſpleaſure in humble & reſpectiue words. And ſo though Paul deteſted the gentiliſme of Feſtus and Agrippa, yet he vſed them with all due reſpect as it beſeemed their high callings. By all Act… 25which examples it is manifeſt that we are to vſe Chriſtian ſeemelines and diſcretion if we would hauehave our anger approued as iuſt and holy.
And ſomuch for the manner of our Sect. 11.Anger; in the next place we are to ſpeak The obiect of iuſt Anger.of the obiect thereof; and that muſt not be the perſon of our neighbour, but his vice, ſinne, and iniuſtice. For though we are to be angrie at, yea to hate the vices of men, yet we are to louelove their perſons, and in the middeſt of our anger, to ſeeke their good, eſpecially the ſaluation of their ſoules, and in regard hereof we we ought to grieue more for their ſinne, then for the iniures which by their ſinnes they hauehave offered vsus. And thus was holy Dauid affected whoſe zeale did euen conſume him, becauſe his enemies had forgotten the worde of the Pſal▪ 119. 139.Lord, Pſal. 119. 139. and ſuch was the anger of our Sauiour Chriſt, who in the mideſt thereof did mourne for the hardneſſe of their harts. Mar. 3. 5. But on the Mar. 3. 5.other ſide we are to take heede that we doe not approue of the ſinne for the offenders ſake, for we ought to hate ſinne in our friends, parents, yea in our owne harts or whereſoeuer els we finde it, and in no wiſe to louelove this deadly poyſon, though it be brought vntounto vsus in a veſſell of gold neuer ſo precious in our eies. Here therefore we muſt avoyd 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 i…, or his that ſhould ſo extreamly dote vponupon the rare workmanſhip of ſo excellent a feature, that he alſo would be in louelove with the dirte for the pictures ſake, and on the other ſide cōmend his wiſdome who ſhould ſo like the picture as in the meane time he diſliketh of the deformitie; So alike fooliſhe is he who will be angrie at the perſon of man it ſelfe which was formed after Gods owne image becauſe this image is ſpotted and defiled with ſinne, or he who will like and approue of ſuch filthie corruptions and deformites where with it is defaced; but he is truly wiſe who ſo hateth the polluted ſpots of ſynne, that in the meane time he loueth Gods excellent workemanſhip, and ſo eſteemeth of the workemanſhip, that he is much diſpleaſed with the pollution which deformeth it. But the practiſe of the world is farre otherwiſe: for men will hardlie be friend to the perſon, but they will be a friend to the ſinne alſo; nor an enimie to the ſinne, but they will with all maligne the perſon; or els that which is worſe, they will hate the perſon of their neighbour and louelove his vice.
Sect. 12.
And ſo much for the obiect of iuſt anger. The fourth thing to be conſidered The tyme of iuſt anger.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 holie anger if it be long retained, is in daunger of receauing ſome ſowreneſſe of malice from the dregs of our corrupruption. The ſaufeſt therefore and beſt courſe, is quicklie to be appeaſed, eſpeciallie if the partie offending ſhew ſignes of repentance, eyther for his ſinne towards God, or his iniurie offered vntounto vsus: for ſeeing vppon hartie ſorrow God pardoneth and forgiueth, let vsus not retaine that which he remitteth.
Sect. 13.
And ſo much for the time: The laſt The ende… to be propounded in iuſt anger.thing to be conſidered is the end which (if we would hauehave our anger iuſt and holie) muſt be iuſt and holy alſo. The end of our anger is iuſt and holy, when therein we propound vntounto our ſelues eyther the glorie of God, or the publick good of the church or common wealth, or the priuate benefit of him who either ſuffereth or doth the iniure. Firſt for the glorie of God, we ſet it forth by our anger, The glory of God.either when being priuate men we ſhew our ſelues his children and ſeruants by manifeſting our hatred and deteſtation of ſinne 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 therfore either priuate men or Magiſtrates propound vntounto themſelues this maine and principall end in their anger it is iuſt and holie.
The ſecond end is the good of the 2. The good of the church and common wealth.church and common wealth, which end, though it appertaine vntounto all which are members of theſe bodies, yet dooth it more properly belong vntounto Magiſtrates, who are to ſhew their anger in puniſhing ſinne, not onelyonly that ciuill iuſtice vvhichwhich is the proppe of the common vvealth may be mainteined, but alſo that Gods anger vvhichwhich hangeth ouer whole countries vvhere ſinne is countenanced or not iuſtly puniſhed may be auerted: for if ſynne be puniſhed by men in authoritie, God vvill not puniſh the common vvealth for it. Whereas otherwiſe if Magiſtrates vvincke at ſynne, and ſo neglect their dutie impoſed by God, the Lord vvill in anger take the ſworde of Iuſtice into his owne hands, and puniſh not only the malefactour for offending, but the Magiſtrate for not executing his duty, yea the whole cōmonwealth which is ſtained and polluted with their ſinnes.
Examples hereof are plentifull in the Examples.vvorde of God, for the ſynne of Zimrie vvith Cozby God ſent a greiuous plague Nom. 25.amongſt the people, but after Phinees had executed iuſtice by ſlaying both the offenders the plague ceaſed. For the ſinne of Achan God tooke away the hartes from the people, ſo that they fled and Ioſ. 7.ſome of them fell before the men of Ai, but vvhen the malefactour vvas iuſtlie puniſhed, Gods anger vvas appeaſed. Iudge. 21.Becauſe the Beniamites did not puniſh but rather countenance the ſynne of thoſe vvho ſo ſhameleſly did abuſe the Leuites concubine, vve know vvhat followed, not onelyonly the offenders but alſo the vvhole tribe (ſome fewe excepted) vvere attached by Gods heauie iudgement. If therefore Magiſtrates would hauehave the Lords anger auerted either from themſelues, or the commonwealth, they are to ſhevv their anger in puniſhing ſynne: and if in drawing out the ſworde of Iuſtice againſt iniquitie, they propound vntounto themſelues the good of the Church and common-vvealth, their end is iuſt and holie, and their anger alſo.
The third end of iuſt anger, is the good 3. The good of the party who ſuffered the iniury.of the party who ſuffreth the iniurie, for hereby the offendour is reſtrained from committing the like, when either priuate men ſharpelie reprooue him, or Magiſtrates ſeuerelie puniſh him for his offence; whereas if neither priuate men do by their anger ſhew their diſlike, nor magiſtrates inflict puniſhment for his miſdemeanour, he is readie to redouble his iniuries.
The laſt end is the good of the party 4. The good of the party who offered the iniury.who by offering the iniurie prouoketh vsus to anger. For priuate men are to be angrie with their neighbour, not becauſe they maligne him or ſeeke his hurt, but becauſe they may diſcourage him in his ſinne and ſo worke his amendment. And in like maner Magiſtrates muſt ſhevv 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 reclayme him from his ſinne vvhichwhich otherwiſe vvould deſtroy both body and ſoule by remaining in it?
But heere it may be demaunded how he ſeeketh his good and amendment Obiectiō. vvhen the puniſhment is capitall. I anſwere firſt in thoſe caſes there is a compariſon Anſwere. of the publick good of the common wealth with the priuate good of the partie offending, which is to be neglected in reſpect of the other: if therefore his offence bee ſuch as deſerueth death he is to be puniſhed with death that the burthen do not lie vpō the land. Secondly I anſwere, he doth the partie good by bringing him to the ſight of his ſinne, and repentance by apprehending the paine of the puniſhment; wheras otherwiſe he would deſperatly runne on in his ſinnes and ſo caſt away both bodie and ſoule. To preuent therefore and cure this deſperate diſeaſe, it is neceſſarie to apply deſperate phyſicke and to deſtroy the bodie, that both bodie 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 neceſſarie, both for the ſetting forth of the glory of God, and alſo for the good of our ſelues and of our neighbours.