The Excellency of Holy Courage in Evil Times, Chapter 2
CHAP. II.
Handling the firſt Doctrine.
Doct. 1. That the wrath of wicked men, eſpecially when they have power, uſually is very fierce and outragious.
FOr the proof of this Point. It muſt be acknowledged that ſomtimes God indeed reſtrains it, but uſually it is ſo. There is in every one a great deal of diſtempered wrath that doth break forth and vent it ſelf when occaſion ſerves and when temptation comes, in moſt vile and fearful effects and fruits. A furious man (ſaith the Holy Ghoſt in Prov. 29.22) aboundeth in tranſgreſſion: Thoſe that have hearts diſtempered with Paſſion, Anger, and Wrath: they are ſuch as abound in tranſgreſſithere breaks moſt horrible things from them, when they are in the heat of their paſſion and anger, not caring almoſt what they ſay or do, all the Commands of God are broken then.
We read of Moſes, when he came down from the Mount, Exod. 32.19. and ſaw the people in their ſin, his anger was ſtirred, and he broke both the Tables: but there his anger was good, for though both the Tables were broke, yet not one Commandment was broke: But uſually our wrath and anger is not good, and in our paſſion all the Commandments in both Tables are broke.
The Hebrew word that ſignifieth to tranſgreſs, doth ſignifie Anger, becauſe it is ſeldom that any in their paſſion do not tranſgreſs. It is the ſpeech of one, that if there were two principles of things (as the Heathens are conceited there is, one principle from whence comes all good, and another principle from whence comes all evil) then Anger ſhould be the principle of all Evil, and God the principle of all Good: much evil and very fearfull things come from wrath when it is diſtempered and let out.
Firſt: Becauſe it doth wonderfully blind the Judgment of men. Anger hinders the mind that it cannot ſee that which is true. And therefore in Job. 5.13. it is ſaid, The counſell of the froward is carried headlong.
It is a notable paſſage that I read of a poor Woman, that had her Cauſe pleaded before Phillip King of Macedon, who paſſed ſentence in his paſſion, and ſhee apprehending her ſelf wronged, ſaith ſhee I appeal, he ſmiled at that, being Soveraign, and ſaid, To whom wilt thou appeal? ſaies ſhee, I appeal from thee when thou art angry, to thee when thou art not angry: noting that Anger blinds the judgment.
Secondly: Paſſion and Wrath is compared to Fire, and fire is active, and quickly goes beyond its bounds, and then there is no hold of it, but much evill may come of it, and ſo it is with Wrath.
Thirdly: Much evill comes of Paſſion being inordinate, becauſe, being as diſtempered Fire that comes from a Diſeaſe, it eats out the natural heat: as in the Body, the heat of the Feaver that is diſtempered, it conſumes the true natural heat. And ſo, though there be ſome natural heat, or ſome kind of goodneſs, and kindneſs naturally in a man, that heat and goodneſs is taken away if he be in any paſſion; And therefore one brings in this compariſon. Kindneſs is as one that is very hot naturally, when paſſion comes, it doth conſume and take away the good natural heat, and he is altogether carried on in a diſtempered heat.
Fourthly: Wrathful paſſion doth warm all the Luſts that lodg in the heart, and put an activeneſs into them, whereas before they were cold, and like Snakes, being cold do not ſtir, but if they come to be warm, then they craule about and ſting: And ſo many corruptions lie in the hearts of Men and Women, that are congealed with cold, and like Snakes lie and do not ſtir; but when the heat of paſſion comes, it puts a heat into all thoſe corruptions, and then they craul forth and make wofull work.
Now in all men there is a diſtempered Wrath, and fearful fruits come from it, if it be not mortified: but when there is power joyned with paſſion then it is outragious indeed. As we ſee here, How violent in wrath was Pharaoh againſt Moſes, and therefore the Holy Ghoſt commends Moſes that he was not afraid of the paſſion that was joyned with power. So Saul. How violent was his paſſion when once he had power? He ſeemed to be a man of a very quiet ſpirit▪ whileſt he was in a private condition, and withall at his firſt coming to the Kingdom (as you may read in 1 Sam. Chap. 10.) but when he was warm in the Throne, and had power more ſettled in his hand, then you may read how outragious his paſſion was, as in 1 Sam. 22 18.19. he cauſed Doeg to ſlay at one time fourſcore and five Prieſts of the Lord, and Nob to be ſmitten with the edge of the ſword and all this becauſe David his ſuppoſed enemy had been there, and as Doeg informed him, Abimelech the Prieſt had enquired of the Lord for him.
You may obſerve here how outragious men will be in their wrath, when it is for themſelves, when in the mean time in the cauſe of God they can be quiet enough.
As when God commanded Saul to ſlay Agag and the Amalekites, and all their Cattel, then he was loth to be ſo outragious, but out of compaſſion he ſpared ſome for Sacrifice, but then the Cauſe was Gods: now when it was his own Cauſe, then ſlay all, Prieſts and Men, and Women, and Sucklings, and Oxen, and Sheep, and all: Thus many in the Cauſe of God are content to forbear and paſs by many things.
Many that have but power in Families, Parents or Maſters: if their Children, or Servants ſin againſt God, they can put up that, but let their Children or Servants offend them, and then they are outragious in a fearful manner. Thus violent and fierce is wrath where it hath power.
And ſo Rehoboam, when he had power he anſwered the People rigidly, in 1 Kings 12.14. My little Finger ſhall be thicker than my Fathers Loyns, my Father hath chaſtized you with Whips, but I will chaſtize you with Scorpions.
And you know likewiſe the example of Jeroboam, having power in his hand, when the Prophet came from God, and propheſied againſt the Altar. Lay hold of him ſaies he, as it is in 1 Kings 13.4. And ſo Jehojakim, when the Will was read, he bad them cut it with a Penknife and throw it into the Fire. As you may read in Jer. 36.23. Even gracious men having power in their hands in their paſſion wil do many evil things. As Aſa the King a gracious man, when the Preacher angred him he ſtrook him, See it in 2 Chron. 16.10. But where there is no grace, there it is outragious beyond meaſure. As Zerxes a great Captain being angry, he ſhewed it aginſt the water, for he cut a great River, and made it run another way.
The Reaſons why wrath and anger are ſo outragious where there is power withal, are theſe.
Firſt, Becauſe power doth puff up the heart with pride and pride is the ground of paſſion: So much as men are paſſionate ſo much pride is not mortified in them. But as one man through the diſpoſition of his body, may be more ſubject to paſſion than another, So ſome by the diſpoſition of the body may be more ſubject to pride alſo: Power and ſtrength do much puff up the hearts of men and therefore in Pſalm. 90.10. It is ſaid, Their ſtrength is Labor and Sorrow. Eorum certitudo, A. Mont. Interli….The word tranſlated ſtrength ſignifies pride, for they are ready to think the ſtrength and power they have, is given them for ſome excellency and worth that is in them above others, whereas it may be far otherwiſe. It may bee God raiſeth them above others, not out of eſteem to them but out of indignation to others, that he means to ſcourge by them.
Anaſtatius Arenus, tells us of a Monk who was raiſed to be a Biſhop over a place, which was a very ill place, and he began to bee puffed up in pride that he was raiſed to honour above others: there was a voyce heard, Not becauſe you are worthy, but becauſe they have deſerved ſuch an ill man. So God raiſeth ſome to honor, not for any excellency in them, but out of indignation unto others.
Secondly, Men that have power are mighty fierce in their wrath, becauſe when any thing croſs them it comes mighty unexpectedly, they cannot think any dare croſs them. And therefore when the three Children would not ſubmit to that which Nebuchadnezzar commanded, hee was full of fury, and his countenance was Changed: what dare you reſiſt me? do you know who I am?
It is reported of one Canutus that was a King, being puffed up with flatterers, thought that all creatures muſt ſubmit to him, and therefore he cauſed his Chaire to bee ſet by the Sea, and gave his command that they ſhould not preſume to come neare his Seat, becauſe (ſaith he) you and the earth I ſit upon is mine. So men that are in power think all is theirs, and therefore if any thing come croſs unto them it is unexpected, and that cauſeth them to be ſo outragious.
Thirdly, There is naturally a revengful Spirit in men, and where there is power men do run upon it, and think it their only glory to revenge: it is the glory of God to be mercyfull, and yet men think it a glory to revenge,
Fourthly, Where men have power they look upon every offence through their own greatneſs. God may juſtly look at every ſin againſt him as very great, becauſe he looks through his own greatneſs; and men that have power will be like God. Men that have any greatneſs and above others, they are ready to look at all offences committed againſt them as through their owne greatneſs, and therefore think it unſufferable.
Fifthly, Beſides, Men that are above others look upon all under them as meane and contemptible, as if it were better for them to periſh as filth and droſs then for them to be croſſed, and prize the content of their humors more then the life and welfare of al under them.
Sixthly, Further, Thoſe that are above others have nothing to keep in their wrath, as meaner men, though their anger be up yet it is kept in by higher power: but where there is nothing to keep it in, it will break over bounds.
Seventhly, Again they have many flatterers that ſtir up their wrath, and put oyl into the fire, as the young men did Rehoboam.
Eighthly, They think there is no way to maintaine their authority but their wrath, when as nothing doth more hinder the authority of a Governour then diſtempered paſſion, nothing doth more hinder the reverence that Governours ſhould have then paſſion.
Ninthly, Again, They think it beſeemes their greatneſs for them to have more wrath, and more diſpleaſure then others. It is a notable expreſſion that Seneca hath It is not the greatneſs of the mind that cauſeth wrathful anger, but the ſwelling of the mind. A leg that hath the gout, is bigger than the other, but it is not the commendation of the Leg, but the ſwelling of the Leg. So Antiochus Epiphanes was called by ſo me Deifical Epiphanes, yet the Holy Ghoſt calls him a vile perſon. And ſo Rehoboams counſellors might tell him, this becomes thy great ſpirit, but the Scripture calls him a child.
Tenthly, Again, They have nothing elſe to ſatisfie them, nothing to make up any thing that croſſeth them, therefore when they are croſſed they are outragious in their wrath.
ƲSE. 1.
Hence wee Learne, that it is a great judgment for any people to be under the power of thoſe that are evil, and paſſionate, becauſe their paſſion will be outragious, and then fearful, lamentable and greivous fruits are like to follow upon it.
ƲSE 2.
Hence ſee, that thoſe who are under others which are paſſionate, have cauſe to ſeek God much for them, and to intreat God to moderate their paſſion and to quiet it. In Pſal. 76.10. It is ſaid, God reſtraines the remainder of wrath: and therefore upon that word ſeek God for thoſe that are in place, and above others, that God would be pleaſed to moderate their paſſion.
ƲSE. 3.
Hence ſee what cauſe we have to admire Gods goodneſs to his Church in preſerving his Church, notwithſtanding there are ſo many that have power over it, and are croſſed mightily by the waies of Gods people, that it is not ſwallowed up by them It is the Lord that ſayth to the proud waves, hither you ſhal go and no further, Job 30.11. And that place in Pſal. 76.10. Is further notable for this purpoſe, Surely the wrath of man ſhall praiſe thee. It is God that turnes the wrath of man to his praiſe: & hee doth not onelyonly preſerve his Church notwithſtanding it, but makes it worke for the good of his Church.
ƲSE. 4.
Here we have a good uſe of direction to thoſe that have power over others, as Parents and Governors, to take heed this power be not abuſed; and therefore conſider with your ſelves:
1. Who is it hath given me this power, Is it not the Lord?
2. Again, Conſider how have I provoked the wrath of God againſt my ſelf, and yet God doth not uſe his power a…ainſt me? thoſe that are over others and are given to anger ſhould think, How is God provoked and croſſed? and if I do think becauſe I am croſſed to put forth all my power againſt them that croſs me, how is it that God is ſo patient, and that he doth not put forth his power againſt me? Though I am over them, I am under God, and God might juſtly put forth all his power in the execution of his wrath againſt me, becauſe I that have but little power when I am croſſed, I put forth all my power againſt them.
3. And then in the third place: Conſider the power that you have over others, when it is the power of authority, it is a very glorious thing, it is that which hath a part of the Image of God in it: Wil you now then take your Authority, and Power to ſubject it to your luſts & make that an Inſtrument of the Devil which is a part of the Image of God? it muſt needs be a great evil, and the more authority & power any have, to uſe it in the Devils ſervice, the more evil it is. Joſephs ſpeech to his Brethren is very obſervable in Gen. 50.19. when they were afraid leaſt he ſhould at laſt revenge himſelf upon them, he anſwers them, Fear not, for am I in the place of God? There are many interpretations given of this, but it may wel carry this ſenſe with it. That power I have is from God and under God, yea it puts me into the place of God, therefore I dare not abuſe it to make it ſerviceable to revenge. The Lord is to have the Glory, is to have the Glory of our ſtrength, the Pſalmiſt hath ſuch an expreſſion. Hath God given you ſtrength & power over others? let God have the glory of your ſtrength and do not abuſe it.
Many think it is a diſparagement to yeild to others when they croſs them, but they do not think it much to yeild to the Devil. Saith the Scripture Epheſ. 4.26.27. Let not the Sun go down upon your wrath, neither give place to the Devil: Rather give way to any Creature than to the Devil: if any croſs you, and you let your wrath go on againſt them, you give way to the Devil, but rather give way to any Creature.
4. Again, It is a moſt peſtiferous force not to be reſiſted: the greater a man is above others, the leſs paſſion he ſhould have.
5. Again, Conſider God may give you power rather in wrath than in mercy. A learned Man ſaid. You muſt diſtinguiſh between that which God gives in good pleaſure, and that which he gives when he is angry: Whatſoever we have from God in a way of favor, or in a way of anger: whatſoever God gives me in love, I muſt uſe it in fear, leaſt God ſhould not have honor from it: and if God give it me in his anger, I muſt take heed I do not abuſe it to my perdition.
Many times God permits ſome to be above others nor only in his wrath to them that are under them, but in wrath to themſelves, that they being above others might fal and break their necks: and therefore they that have place above others had need take heed they do not abuſe it: Conſider, have you uſed it for God? When you had power for God you were content then to forbear, and ſhall you now uſe your power for the maintenance of your Luſts?
ƲSE 5
Hence we learn, ſeeing thoſe that are in power have ſuch wrathfull and diſtempered paſſions, It ſhould teach us to take heed of croſſing any in power above us. Many are under others, and yet have higher Spirits than thoſe above them. It is not good to ſtir up a Lion; and if we have not a good call to it, we ſhall have little comfort in any thing we ſuffer. Let us go on in the way of God, and wee ſhall have falſe accuſations enough againſt us, that will provoke thoſe that are in authority, though we do nothing to provoke them juſtly.
ƲSE 6
The laſt Uſe that I wil name from hence is this: The more ordinary and uſual it is for any that have power in their hands to be thus wrathful, the more honorable it is, they ſhould be able to croſs their anger and their paſſion. It is a bleſſed thing for a Man or Woman in power, to think it is more Glory to uſe their power to croſs their paſſion, than to uſe their power to revenge them that croſs them. You think if you can make others to yeild to you, that is a brave thing: but you that have power over others be convinced of this, that it is a greater honor to uſe your power to command your own paſſion by, than to uſe it to make others to yeild to it.
Phillip the ſecond King of Spain, being intent about ſome great buſineſs in writing a Letter to the Pope, and requiring ſome haſt, he ſate up al night, and being done, his Secretary ſtanding by, and being half aſleep, he bade him throw ſome ſand upon i…, and he took the Standiſh, and powred Ink upon it: now though the King was croſſed, yet he went away and put it up and made nothing of it. What a ſhame is it then for Chriſtians to be ſo revengeful? And that Phillip being ſpoken ill of by one Cradon, ſome put him in mind to revenge himſelf on him, but he ſent him many Gifts, and ſpake well of him, then he asked what Cradon ſpake of him, ſay they, no man better: then ſaith he, I am a better Phyſitian than you. This is an honorable thing in whomſoever it is.
And thus much for this firſt point. That the wrath of wicked men when they have power, is very fierce and outragious.