The Marrow of Divinity, Religious treatise · Chapter 9

The Marrow of Divinity · Religious treatise · Chapter 9

p. 67CHAP. IX. Questions, and Cases of Conscience about Anger, Wrath, Passion, Malice, Hatred, and Revenge.

Quest. HOw many sorts of Anger be there?

Answ. Two. 1. Good. 2. Bad.

Quest. What is good Anger?

Answ. Its a displeasure not against the person, but against the sin of our neighbour, or of our selves: this anger being moderate, and joyned with compassion is an holy anger: Commanded, Eph. 4.21. Commended, 2 Cor. 7.11. Or,

Its a displeasure at that which stands in our way, and hinders good. Thus Moses was angry, Exod. 11.8. Lev. 10.16. &c.

Quest. What is bad Anger?

Answ. Its a desire to be revenged upon the person of our neighbour, either by words or deeds, threatned, Mat. 5.22.

Quest. Why is Anger placed in the heart?

Answ. First, to be an Harbinger, or Usher to prepare the way, for obtaining some good desired, and to remove the obstacles that lie in the way.

Secondly, to be as it were the hearts dagger for the defence of love, desire, delight, IIand hope.

Quest. How must we act Anger?

Answ. First, against sin as the open enemy, and grand Obstructer of Gods glory, Iand good to our selves, Isa. 59.2. especially against sin in our selves: and in those that are near and dear to us. So Moses, Exod. 32.19. Nehemiah, ch. 13.17, 21.

Secondly, For the removal of the impediments of Gods glory, and our IIgood.

Thirdly, for the Reformation of the person, and the abuse.

Quest. How may it be proved that there is a good and lawful Anger?

Answ. First, because its attributed to God himself, Rom. 1.18. John I3.36.

Secondly, it was made by God, and was in man before the fall.

Thirdly, yea, it was in Christ himself as man, Mar. 3.5. Mat. 10.14. Joh. III2.15.

Fourthly, many holy men in Scripture are commended for it, Exod. 16.20. IVAct. 8.20. Act. 7.24. and 13.11, 12. Neh. 5.6.

Fifthly, in true repentance there must be anger and revenge, 2 Cor. 7.11.

p. 68VISixthly, the Scripture commends it, Eccles. 7.3. and commands it, Ephes. 4.26. Mat. 5.22.

VIISeventhly, there be just occasions for anger, and if we be not angry at them, we fail in our duty to God and man.

Quest. When is anger rightly ordered?

Answ. When it's moved, quickned and guided by faith, stirring up godly sorrow for sin in our selves or others, joyned with an holy and just desire of revenge, to the saving of the person, appeasing of Gods anger, and promoting the Kingdome of Christ.

Holy anger must have a just and weighty occasion: so we read of Moses, he was angry, when contrary to the command of God Mann…h was reserved till the next morning, Exod. 16.20. when they tempted God in worshipping the golden calf, Exod. 23.19. When Corah &c. rebelled, Numb. 16.15. The causes of just anger are,

IFirst, when we see God dishonoured, and his glory defaced. So in Phineas, Numb. 25.7, 8. and Elias, 1 King. 19.14.

IISecondly, when injury is unjustly offered to our selves: For by Gods law we are bound to seek the preservation of our own good name, and estate. So in Paul, Acts 23.2. and in Christ, John 18.23. But this gives no place to private revenge, when out of bitternesse of spirit we seek the hurt of them that wrong us. Forbidden, Matth. 5.39. Rom. 12.17. yet when wronged we may implore the aid of the Magistrate, yet without a desire to hurt him that wrongs us, as Luke 18.3.

Thirdly, when injury is offered to our brethren; for by the law of charity we IIIare bound to love them as our selves: so in Moses, Acts 7.24. in David, 2 Sam. 13.21. in Nehemiah, ch. 5.6. hence, James 1.9. we are commanded to be slow to anger: For the object of holy anger is sin, not the person: so in David, Ps. 119.139. in Jeremy, ch. 6.10, 11.

Quest. What are the properties of holy anger?

IAnsw. First, It must begin at home: we must be most angry with our own sinnes.

IISecondly, it must be mixed with love: God himself in wrath remembers mercy, Hab. 3.1, 2. So in Moses, he prays for those with whom he was angry, Exod. 32.31, &c.

Thirdly, anger for an offence must be mixed with sorrow for the offence. So in IIIChrist, Mark 3.5. Hence Gal. 61.

Fourthly, we must shew Christian modesty in our anger, by abstaining IVfrom malicious speeches, and unjust actions: So in Michael, Jude 9.

VFifthly, We must observe a due decorum, and fit respect in it, and that,

1. In regard of our selves, we must have respect to our place and calling: A Magistrate must shew his anger, not onelyonly in countenance and words, but in his actions also: and so must a father, the contrary was Eli's sin; but a private person must onelyonly shew it in countenance and words.

2. The offenders are not to be used all alike: A mean man must not shew his anger to a noble man, or Magistrate as he may to his equal; the sonne must not shew his anger to his father as the father may to the son. Moses, a Magistrate useth the sword, Exod. 32.27. John Baptist, a Minister, useth onelyonly the sword of the Spirit, Matth. 3.7. Jacob a private man towards Laban, useth only mild and gentle admonitions, Gen. 31.36. Jonathan by rising from the Table, and going out, 1 Sam. 20.34. The three children in humble and respective words to the King, Dan. 3.16. Paul the like to Festus, and Agrippa, Acts 25.10, 11. and 26.25, 29.

VISixthly, it must be contained within the bounds of our particular callings, p. 69so as that it make us not to neglect our duty either to God or man.

Seventhly it must be moderate, rising and falling according to the nature of VIIthe offence: It will not favour sin in one, and detest it in another: slie out against one offence, and connive at another.

Eighthly, it must be seasonable for time and continuance: It must not continue VIIIlonget then the cause continues, our safest course is quickly to be appeased if the party offending repent of his sin against God, and his wrong against us, or our brethren. For reformation is the aim of holy anger.

Ninthly, the ends of holy anger must be just and holy: which are,

1. The glory of God which is set forth by our anger, when being private persons we manifest our detestation of sin in word and countenance: Being Magistrates we punish sin, and execute justice.

2. The good of Church and Common-wealth, which most properly belongs to Magistrates who are to punish sin, not onelyonly that civil justice may be maintained, but that Gods anger which hangs over whole countreys where sin is countenanced, or not justly punished, may be averted.

3. The good of the party: For hereby the offender is restrained from the like future miscarriages.

Quest. How are we to stir up just and holy anger in our selves?

Answ. We are to stir it up by the exaggeration of the injury done, or received, and that by the consideration of these foure circumstances.

First, from the person that doth the wrong: his basenesse, wisdome, gravity, Iand office: if he hath pretended former friendship, received from us many kindnesses, which he repays with injury and ingratitude: if he hath often done us wrong, which we never revenged, or greatly endamaged himself to endamage us: In all which respects we have much more cause to be angry with our selves for sinning against God: Think with thy self that if a base Peasant should buffet a Prince, what an injury it would be? how much more abominable is it for me so vile a wretch to rebel against God? That I should sin against him who hath enriched me with such wisdome and understanding; that hath adorned me with so many gifts, afforded me such means to keep me from sin: that I should abuse my talents, and his mercies, so as to fight against him with his own weapons. As he hath laden me with his mercies, I have pressed him with my sinnes, &c.

Secondly, the second circumstance is the injury it self, as if we be injured in IIour soul, body, name, goods, &c. and as the thing wherein we are wronged is the greater▪ so is our anger which we conceive against it: This we should consider in the wrong we do against God: We injure him in his glory which is most deare to him: impeach his sovereignty, deny him homage, and all this to satisfie our fleshly lusts, and to enlarge the Kingdome of Satan.

Thirdly, the person injured; as if he be a person of great authority, esteem, and vertue: If one that was then endeavouring the offenders good, &c. In IIIthese particulars we have great reason to be angry with our selves for sinning against God: For hereby we have done intollerable injury to the Lord of glory: To whom we are indebted for inestimable favours, who hath been always ready to do us good, &c.

Fourthly, the mannner of injuring: as if we be esteemed as friends, and yet IVsecretly injured as enemies: If the injurie was premeditated long aforehand: If in place where we ought to be loved, and honoured, we be wronged, and disgraced: If the injury be publick before many: If often reiterated, &c. In which respects we have the more cause to be angry with our selves for sinne: p. 70For in words we professe our selves Christs servants, but in deeds we deny him: We lightly regard his presence: sin against knowledge, and conscience, &c. If ever we had just cause of indignation, it's against our selves for sinning against God.

Quest. Why is anger rightly to be ordered?

IAnsw. First, because of all passion: it's deepliest rooted, and extends its branches farthest; For no age, condition, or nation are free from it: other passions onelyonly trouble some particular persons. Lust enflames one, ambition another, covetousnesse another, &c. But whole states are enflamed by anger, and fury.

IISecondly, Inordinate anger is most infamous: an argument of shameful levity, infirmity, madnesse. An angry person hates truth, embraceth errour, opposeth them that admonish him; entertains perverse counsel: forgets his own credit: is an enemy to his own safety: against himself is untameable: against his neighbours is intollerable: under a weak pretence of revenge anger makes men violate all bonds of friendship; tread under feet all Laws both Divine, and Humane: Other passions will hearken to Reason, but this to none.

IIIThirdly: as of all infirmities there are none worse, or more dangerous then those which disfigure the face of a man: so of all Passions none are more pernicious then anger: for the eyes of such a man sparkle: his face is enflamed with blood which flows from the heart: his hair stares with horrour: his mouth foames: his tongue falters; his feet and hands are in perpetual motion: he vomiteth out nothing but threats; speaks of nothing but blood and revenge, &c.

IVFourthly, It's a deceitful passion: An angry man sees not the thing as it is, and yet swells and boils inwardly.

Fifthly, it's the character of a fool, Prov. 12.16. and 14.17, 29. Eccles. V7.9.

Sixthly, it makes a man unmindful of his own condition: If poor, yet hee'l VIwaste his goods: Being a private man, he would rule: being weak, he becomes a lion: where delay is requisite, he makes haste: where haste is necessary, he doubts.

Seventhly, an angry person can neither please God nor man: He regards VIIno commandments; doth nothing in order, but all rashly and without discretion.

Quest. What are the several kindes of disordered anger that must be shunned?

Answ. It's disordered when it's not moved by faith, ariseth not from love, keeps not within its bounds, and is not directed to a right end. The kinds of it are many.

IFirst, devilish, which rageth against vertue and godlinesse; is incensed by innocent and vertuous actions; as in Caine, Genes. 4.5. In Saul, 2 Sam. 20.30. In Asa, 2 Chron. 16.10. In the Jews, Luke 4.28. In Nebuchadnezzar, Dan. 3.13.

IISecondly, rash, and unadvised: the branches whereof are,

1. Unjust anger that proceeds from our own suspicion and imagination only, as in Eliab, 1 Sam. 17.28.

2. When we are provoked without cause, or upon every smal occasion contrary to the law of love, 1 Corinth. 13.7. Prov. 10.12. and it's a mans glory to passe by a Transgression, Proverbs 19.11. And so sudden anger which is admitted without deliberation; condemned, Eccles. 7.9. Its a foolish thing, Prov. 14.17.29. such abound with transgressions, Proverbs 29.22.

p. 71Thirdly, immoderate, and immodest anger: which may be discerned by IIIthese signes.

1. When men utter words dishonourable to God by blaspheming, swearing, cursing, &c. or opprobrious to their neighbours, as when their anger breaketh out into bitter and reviling speeches, as Shemei did against David, 2 Sam. 16.5. the Jewes against Steven, Acts 7.54. Forbidden, Ephes. 4.32.

3. When we have no regard of order, and comelinesse, either in respect of our selves, or those with whom we are angry: In respect of our selves, when (though private men) we take revenge, which belongs to God, Rom. 12.19. In respect of the party with whom we are angry; as when a sonne being angry with his father (though upon just cause) useth him unreverently: and so of servants towards their Masters, &c. and all inferiours towards their superiours.

4. When it makes us forget any duty of love which we owe to them, as to pray for them, and endeavour their reformation: So in the Disciples, Luke 9.54.

5. When it stirs us up to violent and unseasonable reproofs, Psalme 106.32, 33.

6. When its not mixed with sorrow proportionable to the displeasure that we conceived: He that is rightly angry, though he be displeased with the offence, yet he pities the offender.

Fourthly, when anger is partial its disordered: and that is,

1. When its hot against some sins▪ and can brook others as bad, either because they suite with our disposition, or that we have little wrong by them.

2. when we are zealous against sin in our enemies, but …avourable to it in our selves or friends.

3. When we are as angry for small as for great offences: whereas our anger should be proportioned to the offence.

Fifthly, when it's directed against the person of the offendor, not against Vhis offence, and aimes at his hurt, and destruction, but seeks not the glory of God, the good of the Church, or Common-wealth; the private benefit of our selves, or neighbours, or the reformation of the offendor. Such was Cains towards Abel: Sauls towards David, Nebuchadnezzars towards the three children, but Christs rule is otherwise, Mat. 5.44.

Sixthly, when being long retained it turns to hatred.

Quest. What Motives may disswade us from sinful anger?

Answ. First, consider the sinful causes of it, which are

1. Unbelief in Gods Word; David tells us that he was so patient towards his adversaries because he waited upon God, Psal. 38.13, &c.

2. Folly, for Eccles. 7.9. it resteth in the bosome of fools.

3. Self-love which makes us so to prize our selves as never to think on the injuries and indignities we do to others; and hainously to aggravate every small wrong done to our selves.

4. Pride, which makes us more sharp-…ighted in apprehending a wrong, and more furiously insolent in taking revenge, Prov. 13.10. so in the Ephramites, Judg. 8.1. and 12.1, &c. so Psal. 10.2. This set Haman against Mordecai, and the Jews, Esth. 3.5, 6.

5. Covetousnesse: For if the hope of a covetous man fail his expectation, their unquiet thoughts prepare a lodging in their hearts for anger; they trouble their own house, Prov. 15.27.

6. Impotency, and effeminatenesse of mind which makes men unable to bear injuries: Hence women, children, sick, and aged persons are so waiward.

p. 727. Luxurious nicenesse; If the houses of such are not kept neat; their diet cooked to their mindes: if a spot be on their cloaths, they are so enraged that the house will not hold them.

8. Curiosity: For when men have an itching desire to see and heare all things: How friends, and foes speak of them: what servants do, and say, &c. they come to hear, and know many things which provoke them to anger. Hence Prov. 20.3. Eccles. 7.21, 22.

9. Lightnesse in believing reports, and listening to tale-bearers: Hence, Prov. 26.20. and 16.28. so in Saul, 1 Sam. 22.19. yea, in David, in hearkening to Ziba, 2 Sam. 19.29. Hence Jam. 3.6.

10. Inordinate love, or excessive sorrow: For the powers of the soul, being weakened by these passions, are made unable to beare any burden.

11. Want of meditating on the common imperfections whereunto we are all by nature subject: For if we consider that our selves have as great, or greater faults as those we are angry for in others, we would not be so easily provoked for every trifling occasion, Eccles. 7.21, 22. Titus. 2.3. If we would look more at home, and lesse abroad, it would prevent much anger.

12. Tendernesse of education, and foolish cockering of mothers, begets anger, making their children more teasty then wasps, more proud then peacocks, more wanton then the Asse-colt, &c. whereas severer education would pull down their stomacks, and make them more patient.

13. Idlenesse, unthriftinesse, and voluptuousnesse nourish anger. Hence, Proverbs 26.17. 1 Thes. 4.11. 1 Tim. 5.13. Proverbs 16.12, &c. and 20.1.

IISecondly, consider the mischiefs of this passion above others: Other passions do but draw men to evil: but this precipitates them into it; those do but shake, but this overthrows them▪ Love is stronger then death, yet anger overcomes it; the father in anger forgets his love to his child, the childe to his father, &c. Yea, anger makes a man forget the love of himself: as appeares by those, who to satisfie their anger violently thrust themselves into imminent dangers of death: Covetousnesse is a violent passion, as apppears by those who venture body and soul to get riches, yet anger makes them hazard the losse of their estates, and to spend all amongst Lawyers to be revenged on their enemies. Voluptuousnesse makes men plunge themselves into particular pleasures; but choler makes them of so bad a disposition, that they rejoyce in other mens miseries: It's worse then envy; for as envy desires to see any one miserable, it's choler that procures their misery. Feare is a cruel tyrant which makes men thrust themselves into danger to avoid danger, and to kill themselves for fear of greater torment, yet anger vanquisheth fear, causing them, who tremble to see another mans wound, contemne their own death: so that as other affections lead a man, this draws him: others entice him, this compels him: others make us prone to evil, but this casts us headlong into the gulf of all wickednesse.

IIIThirdly, consider the manifold evil effects of anger which are produced of it self, or are caused from others: As

1. It blindes reason, and makes men for the present as though they were distract of their wits. It's a short madnesse, and in this respect worse; for that madnesse is involuntary▪ but this passion is entred into willingly and wittingly. Madnesse is an evil of punishment, but this is an evil of sin: So in Simeon, and Levi, Gen. 34.25. In David, 1 Sam. 25.13, 22. in Saul, 1 Sam. 22.18, 19. in Theodosius.

2. As it springs from, so it causeth infidelity, and fretting against God, p. 73as in Moses, Numb. 20.10, &c. Prov. 19.3. 2 Sam. 6.8.

3. It extinguisheth the love of God, which cannot kindle in such an unquiet breast. How should we love God whom we have not seen, if we love not our neighbour whom we have seen, 1 John 4.20.

4. It's an hindrance of holy prayer. An angry man cannot call upon God, or if he should, God would not hear. Hence, Psal. 26.6. 1 Tim. 2.8. Mat. 5.23. and 6.12, 14, 15. 1 Pet. 3.7.

5. It makes the Word of God unprofitable: Hence, Jam. 1.19. Be swift to hear, slow to wrath. It hardens the heart that the Word cannot take root.

6. It so fills, and swells the minde that there is no room for good thoughts, and meditations, it's so full of thoughts of revenge, &c. so that it stops communion with God, and disturbs the peace of conscience.

7. It makes men impatient of admonition, which is ordained by God as one means to recover us from sinne: so in Abner when justly reproved, 2 Sam. 3.8.

8. It grieves the Spirit of God, and lets the Devil into mens hearts, to whose image they are conformed by unjust anger, Ephes. 4.27.30, 31.

9. It disfits a man for society. Hence, Prov. 22.24, 25. make no friendship with an angry man, &c.

10. It macerates, and vexes the soul with fury, so that they become self-tormentors; Rage, and fury, tortures more then wrong, and injury.

11. It exposeth to infinite dangers, by provoking men to enter into private quarrels so as wholly to neglect themselves, that they may hurt their enemies: Like the Bee that looseth her life to sting others. It oft ruines the body; some being extraordinarily moved have broken their veins, and vomited out their souls with their blood. Others have fallen into mortal diseases, as Apoplexies, frenzies, madnesse, palsies, falling-sicknesse, &c. These are its effects in regard of our selves; now in regard of our neighbours.

1. It overthrows all friendship: for there was never friendship so inviolable, but anger hath dissolved it. Hence, Prov. 27.4. Anger is cruel, and wrath raging: they will fall from words to blows, then to wounds, then to death.

2. Yea, it makes men hurt whom they should most love, as wife, children, servants, who being necessarily conversant with them, are most exposed to their fury.

3. It's the gate of vice whereby it enters. Hence, Psal. 37.8. Cease from anger, leave off wrath, fret not thy self to do evil; so Prov. 29.22. A furious man abounds in transgressions: so Jam. 1.20.

The effects of anger which are caused by others as a deserved punishment of it, are,

1, It subjects a man to the wrath of God, and brings his curse upon him, Mat. 6.14, 15. Hence Job 5.2. Prov. 19.19. Mat. 5.22.

2. Such are a prey to Satan, whilest they plot, and devise that mischief which pleaseth him; and when once by passion he hath blinded the eye of reason, he can easily lead us into all wickednesse. As Crows first pick out the sheeps eyes, and then prey upon them.

3. It brings contempt from men, whence by it they blaze abroad their folly, whereas wisdome procureth honour and respect.

4.. An angry man lies open to the malice, fraud and violence of his adversary: For having no power over his passion when provoked, he rusheth himself head-long into danger, not caring what he saith, or what he p. 74doth, though tending to his own prejudice, and to his adversaries advantage.

IVFourthly, consider the high account the Lord makes of a heart well fortified, and purged from this base passion, Prov. 23.26. God calls for the heart, i. e. a heart well drained from sinful affections; and a Christian may fetch a surer evidence of his spiritual estate from his reformation herein, then from any particular duty to the affirmative Commandments of the morall Lawe.

Object. But I am chollerick by nature and cannot expel it?

Answ. This excuse is no better then Adams fig-leafe to hide the nakednesse of thy sin. It will not excuse us before a temporal Judge to say, we are prone by nature to such a sin: much lesse before God, God gave us not such a nature, but it comes from original sin, therefore we must not excuse one sin with another; and what serves grace for but to reforme nature. If thou beest regenerate by the Holy Ghost, he makes of a Leopard a Lamb, &c. Esay 11.6, 7.

Object. Though I be somewhat hot for the time, yet it's quickly gone?

Answ. Eccles. 7.9. Be not of an hasty spirit, for anger rests in the bosome of fools: Many are the mischiefs of sudden anger: as it begins without son, so it ends without shame, and repentance: Gods children should resemble their heavenly father, who is slow to anger, Exodus 34.6, 7.

Object. I say nothing in my passion, what would you have me doe?

Answ. Concealed anger, (if nourished in the heart, and hidden to have a better opportunity for revenge, or being dissembled for credits sake) is worse then professed anger. First, in respect of the party that is angry, because turbulent affections kept in, torment the more, like a raging fire that hath no vent, or a violent streame that is stopped. Secondly, in respect of the person with whom we are angry; because it makes him lesse wary, and more secure. Hence a secret enemy is more dangerous then a professed enemy: Prov. 12.20. and 14.17. as we see in. Caine, Gen. 4.8. In Absolon, 2 Sam. 13.22, 23. in Joab, 2 Sam. 20.9. in Judas, Luke 22.47.

Object. But he hath often offended me; I can bear no longer.

Answ. Love covers a multitude of sins, Prov. 11.12. we must forgive to seventy times seven times, Mat. 18.22. as David did to Saul; Joseph to his brethren.

Object. But except God give us the gift of patience we can never put up injuries contentedly?

Answ. Such would have God do all, and will do nothing themselves: For if they sincerely desired the grace of patience, they would use Gods meanes to get it.

Quest. But by what means is corrupt anger to be subdued, and mortified?

Answ. First, faith, as it moderates all passions, so this of sinful anger: Iand that

1. By stamping Gods image of goodnesse, patience, and long-suffering upon the soul: A man cannot have fellowship with God by faith, but he shall be like him: Faith teaches us to imitate our heavenly father, as Exod. 34.6. Psal. 103.8, 9. see his long-suffering, 1 Pet. 3.19▪ 20. Ezek. 4.5. therefore Col. 3.12. Look upon Christs example, and imitate him.

2. By acknowledging the providence of God, without which the least injury p. 75could not befal us: the least being a portion of that cup which Gods hand reacheth out to us: So in Job, chap. 1.21. in Joseph, Gen. 50.20. in David, 2 Sam. 16.10, 11. This perswasion that all our sufferings come from God, is a forcible motive to patience. For

1. It constraines us to confesse that all our chastisements are just, yea, lesse then our sins deserved, being but light and momentany: we have cause therefore to admire Gods goodnesse in such gentle rods, rather then to be angry at them.

2. It teacheth that the manner of Gods dealing is exceeding tender, and compassionate, Psal. 25.10. when we deserve to be cast into hell fire, he doth onelyonly lop and prune to make us more fruitful, therefore we have more cause to be thankful then to be offended.

3. It shews that God in his infinite wisdome will dispose of every thing for our good, as he hath promised, Rom. 8.28. why then should we be angry, seeing God will turn the injuries of men into blessings? say therefore with Christ, Iohn 18.11. shall I not drink of the cup, &c.

4. It acknowledgeth the present course that God taketh to be best, and most behooful for us: For God is wisest, and his prescriptions most safe and healthful: we have therefore no reason to be angry unlesse we will fight against God.

3. It looks up to Christ, and imprints the vertues of his death upon the soul: He that believes in Christ crucified, is made like unto Christ in love, meeknesse, and all other graces that he manifested in his death. For it thus pleadeth; Christ endured scoffs, reproaches, railings, revilings, buffetings, scourgings, yea, and death it self: not for any demerit of his but for our sakes; and shall we grudge to suffer small injuries from men at our Saviour Christs request, seeing we have deserved far greater?

4. It submits to the absolute sovereignty of the Lord, and will not encroach upon his Prerogative Royal: Now all revenge is Gods right, and he hath not given it to man, Rom. 12.19. A private man in the Common-wealth may not usurp the place of a Judge, nor a servant of a Master: much lesse may a Christian, by revenging his own quarrel in word or deed, intrude himself into Gods office.

5. Faith works humility, and lowlinesse, and banisheth self-love, and pride: For it minds a man of his sin, and the desert thereof: and that whatsoever good he enjoys, he holds as an almes of grace; whatsoever he suffers, he acknowledgeth lesse then his desert, and a just chastisement of love, and therefore is patient.

6. It raiseth the heart to an earnest desire of spiritual things, and treadeth under feet all vaine and transitory things, and therefore a believer is not much disquieted when he is crossed in them. As the upper region of the aire is not molested with winde, raine, haile, &c. so a heavenly minded Christian is lifted up far above these sublunary things, and cannot be afflicted with them.

7. Faith begets soundnesse of spirit, and Christian hardinesse: But a sound mind is not easily disturbed with wrongs that are offered, no more then sound flesh is when handled.

8. It seeks the approbation of God, but is not vainly inquisitive what others think, or speak, or do; whereas he that basely enquireth what is said against him in every company, disquiets himself with anger, and makes his faults more publick.

9. It acquaints us with the common frailties of all man-kinde; discovers the filthinesse of original sinne which hath infected all the sons of Adam: It puts us in minde how often we have provoked God, and offended our brethren, the p. 76remembrance whereof is a great curb to carnal anger, seeing we do many things that need pardon both from God and man.

10. It kindles in us just indignation against our own sinnes, which restraines carnal anger from breaking out against others: For he that is zealous against his own sins, hath no leasure to quarrel with others for petty wrongs and injuries.

11. Faith proceedeth with counsel and deliberation: It considers before it judge, and judgeth before it proceed to execution: It defers to censure till time hath revealed the truth.

12. Faith worketh by love, which is of more force to restrain us from revenge, then injury to provoke unto ange…: For love suffers long, yea, suffers all things, 1 Corinth. 13.4, 7. It makes us look upon him with whom we are angry as a brother: To remember that we would have other men to forgive us when we wrong them, and therefore we must do the like.

13. It's the property of faith to receive the whole Word, and to diffuse the saving vertue thereof into every power of the soul, which changes us in to the nature of it self: But the Word requires meeknesse, long-suffering, and patience: the Word is compared to leaven that leaveneth the whole lump.

14. Faith obtaineth of God by prayer the spirit of meeknesse whereby our nature is renewed after the image of God; and our affections sanctified that they may further Gods glory, the good of our brethren, and our own salvation.

15. It shews the danger of retaining anger which is a high degree of murther. It shewes that the promise of forgivenesse is made onelyonly to them that forgive, Matth. 6. that judgement mercilesse belongs to them that shew no mercy, James 2.13. that with what measure we mete it shall be measured to us, Mat. 18.23.

Quest. What further meanes may a Christian use to subdue anger?

IAnsw. First, shunne all businesses above thy reach, least being opprest with an unsupportable burden, it makes thee froward and teasty.

IISecondly, yea abstaine from multitudes of businesses, because amongst so many, some will certainly miscarry, and so inflame thy distracted minde with anger.

IIIThirdly, shun the society of chollerick persons, least thou beest infected by them, and learn their wayes, Prov. 22.24, 25. As one stick kindles many.

IVFourthly, avoid contentious controversies: For if thou canst not bring over men to thy opinion thou wilt be apt to be angry, thinking that it will derogate from thy wit, and understanding, if thou prevailest not.

Fifthly, take heed of medling with the strife that belongs not to thee, Vespecially of medling with foolish and indiscreet persons, Proverbs 26.17. and 29.9.

Sixthly, look often upon the admirable examples of the patience of Gods VISaints which have been before thee, as of Abraham, Gen. 13.8. of Moses, Exod. 17.4, 11. of David, 2 Sam. 16.10. of Stephen, Act. 7.60. especially of Christ himself, 1 Pet. 2.22.

Seventhly, look also upon the examples of such as have given themselves VIIover to fury, whereby thou shalt see the uglinesse, and brutishnesse of this sin. Is not his countenance disfigured? his words absurd: his actions rude? &c.

p. 77Eighthly: flie jealousies and surmisings which fill us with choller as much as just grounds: causing us to make a bad construction of a look, a smile, &c. and so to VIIIgrow hot against the innocent.

Ninthly, be not light in giving credit to reports, seeing the many practices IXwhich are used to abuse the credulous: Flatterers will seek to insinuate themselves by accusing the innocent.

Tenthly, make the best construction of every thing: If the party that hath Xwronged thee be a young man, impute it to his rashnesse, and want of experience: If a Father? let the remembrance of former benefits mollifie thee towards him: If they be persons under the command of others? it may be they have been forced to it: if good men? believe they had no will to hurt thee: if wicked? its no more then we expected from them.

11. Remove the ocasions of anger: As Cotys King of Thrace, when one brought him curious vessels, but brittle, he commended their rare workmanship, XIyet presently brake them, least (being of an hasty nature) when his servants by any accident brake them, he should be excessively angry.

Quest. But when anger hath seized upon us, what means may we use to supplant it?

Answ. First, yeeld not obedience to it: believe it not when it would provoke Ito revenge: In other passions giving them liberty brings some ease, but anger, the more we give way to it, the more it is enflamed.

Secondly, remember that it's a dishonest thing to revenge an injury, Prov. II12.16. and 20.3. and 16.32. and shews a short wit.

Thirdly, do not multiply words which are the fuel of anger: we may as well IIIthink to quench fire with wood, as anger with words.

Fourthly, when angry, make some delay before thou speakest, or doest any IVthing: Anger smothered will languish, but let out, will flame to further mischief. Besides thou mayest in a moment do that in thy anger that thou mayst repent of whilest thou livest.

Fifthly, get out of the company of such as have offended thee, as Jonathan Vdid, 1 Sam. 20.34.

Sixthly, Remember that daily thou sinnest often against God; and therefore VIthou hast reason to turn thine anger against thy self.

Seventhly, consider whether thou purposest ever, or never to lay aside thy VIIanger. If ever? it's better that thou should'st presently quench it with the water of the spirit, then that it should burn out of it self. If never? remember that thou nourishest a viper in thy bosome that will eat out thy bowels.

Eighthly, Consider how much precious time thou spendest about a VIIIbad matter, which being so short, and precious, should be better imployed.

Ninthly, we should by earnest and hearty prayer beg the assistance of Gods IXSpirit, whereby our affections may be so ruled, and sanctified, that they may be serviceable to Gods glory, the good of our brethren, and the furtherance of our own salvation.

Tenthly Meditate on the unbounded mercy of God, whose vertues thou must Ximitate if thou bee…t his childe; God forgives that man that injureth thee much more then thou canst: He forgives him infinite sins, and canst not thou forgive him one offence? and yet thou hast more reason: for thou knowest not his heart; it may be he meant better to thee then thou imaginest: Thou art not acquainted with the strength of his tentation, which perhaps was so violent as would have overthrown thee; nor the reason why God suffers him to be overcome by it. Consider also that thy self stands in need of infinite mercy for washing away p. 78thy many foule offences: and wilt thou not let one drop fall upon thy brother to forbear, and forgive in trifling wrongs?

Quest. How may we cure anger in others?

IAnsw. First, if thou livest with those that be furious, the best way to winne them to kindnesse, is for thy self truly to repent of thy sins. For Prov. 16.7. If a mans wayes please the Lord, he will make his enemies to be at peace with him, Isa. 11.6. &c. He makes the Wolfe to feed with the Lamb, &c. the hearts of men are in his hands, and he turnes them as he pleaseth: as he did Esaus to Jacob, Gen. 32.9. &c. and 33.4, 5. Remember his Promise, that if we humble our selves, he will grant us compassion in the sight of them that hated us, 2 Chron. 30.9. 1 Kings 8.47, &c. 2 Chron. 7.11. &c. Solomon prayes for it.

IISecondly, keep silence: for as fire cannot continue long if the fewel be taken from it, so anger cannot long endure if crosse answers be not multiplied. Hence Prov. 26.21. and 30.33. Jam. 3.5, 6. As Cannon-shot loseth its force if it light on earth, or soft wooll, but dasheth the stone-wall in pieces: so the violence of anger is abated, when not resisted: but furiously rageth when it meets with opposition.

IIIThirdly, give a soft and milde answer, either excusing thy fault by shewing thy innocency, or in all humblenesse confessing it, and craving pardon, Prov. 15.1. and 25.15. Gen. 50.17. Jude 8.1. &c. as milk quencheth wilde fire, and oile lime, so doth a milde answer anger.

IVFourthly, administer grave and wholesome admonition, with seasonable counsel and advice, as we see in Abigail to David, 1 Sam. 25.24. But this must be done when the heat of anger is somewhat asswaged, and with mildnesse and moderation, else it may provoke more.

VFifthly, humble submission allayes choler: the Lion tearrs not the beasts that prostrate themselves: As we see in Jacobs case with Esau, Gen. 33.3, 4.

VISixthly, benefits and kindness asswage anger; so it did Sauls anger against David, 1 Sam. 24.17. and 26.21. Hence Prov. 25.21. If thine enemy hunger, give him bread, &c. A great fire melts the hardest iron: so said Jacob, Gen. 32.20. So Prov. 21.14.

VIISeventhly, mark diligently the disposition of angry persons, and by all lawful meanes conform thy self to them: shunning all occasions of offence by thy milde and courteous carriage. So Eccl. 1.3. and 10.4.

See Mr. Balls Power of Godlinesse; Dr. Tailor on Tit. Mr. Bolton, Mr. Rein…r, and Dr. Harris.

Quest. How are vicious and vertuous anger differenced?

Answ. Chiefly in the object: the vertuous regards the interest of God, the vicious the interest of a mans self; but both proceed from glory, and have their motions for the vindication of glory: For a religious anger hath for its motive the glory of God: but the motive of vicious anger is a mans particular glory, and the resenting of private contempt either true, or imagined. Hence the proudest men are most cholerick, for being great lovers of themselves, and valuing themselves at a very high rate, they deem the smallest offences against them to be unpardonable crimes. But he that knows himself, and apprehends how small a thing he is, will not think the offences against him to be very great, and therefore will not be much moved at them.

Quest. What other causes be there of sinful Anger?

Answ. First, weaknesse contributes much to it: For though a fit of anger look like a sally of vigour and courage, yet its the effect of a soft spirit. Great and strong spirits are patient, but a weak nature can suffer nothing. The winde stirres leaves and small twigges, seldome the bodies of great trees.

p. 79Secondly, all things that make a man tender and wanton, make him also IIimpatient and cholerick, as Covetousnesse, Ambition, passionate Love, Ease, and Flattery.

Thirdly, anger is produced by giving way to the wandring of thoughts, curiosity, IIIcredulity, idlenesse, and love of sports.

Fourthly, its sometimes stirred up by contrary causes, as by prosperity and adversity, IVthe reply of an adversary, or his silence: too much or too little businesse; the glory to have done well, and the shame to have done evil: there is nothing but will give occasion of anger to a peevish and impotent spirit.

Quest. What are the evil effects of it, the more to make us shun and hate it?

Answ. First, its dreadful, when assisted by power, like an impetuous storme, that overthrows all that lies in its way: How often hath it razed Cities, ruined IEmpires, and extirpated whole Nations? One fit of anger in Theodosius, (the best of Emperours) slew many thousands of innocents amongst the nocents in Thessalonica. How many have been massacred by wicked Princes? and what slaughters would there be in the world, if mean fellows had as much power as wrath?

Secondly, its dangerous to the angry man himself; for by the overflowing of the gall, wrath overflows all the faculties of the minde, which discovers it selfe IIby the inflammation of the face, the sparkling of the eyes, the quick and disordered motion of the limbs, the injurious words, the violent actions, &c. wrath turnes a man into a furious beast: yea, in the heat of such fits many get their death, or do such things as they repent at leisure.

Thirdly, there is no cause so good, but its marred by impetuous anger: The IIIgreat plea of anger is the injustice of others: But we must not repel one injustice by another; For though an angry man could keep himself from offending his neighbour, yet he cannot excuse his offence against God and himself, by troubling the serenity of his soul, and therefore expelling Gods Image, and bringing in a storme and confusion, which is the devils Image. As when a Hogshead of Wine is shaken, the dregs rise to the top; So a fit of raging choler doth thrust up all the hidden ordure, which before was setled by the feare of God or men.

Fourthly, the wrong done to Piety or Justice, is no just reason for our immoderate IVanger: for they have no need of so evil a Champion, which is rather an hinderance then a defence of their cause, and in stead of maintaining them transgresseth against them. To defend such reasonable things as Piety and Justice are, there is need of free reason: and whether we be incensed with the injury which is done to them, or the wrong done to us, we must be so just to our selves, as not to lay the punishment upon us for the faults of another, or make ourselves miserable, because our neighbours are wicked.

To which end we must remember, that in the violation of Justice, God is more interessed then we are, and knows how to punish it when he sees it expedient: and if God will not punish as yet, our wills must not be more hasty then his, and it becomes not us to be impatient for our own interest…, when himself is patient in the wrong done to his own: Let the cause of our anger be never so holy and just; yet that of James is a perpetual truth, chap. 1.20. The wrath of man works not the righteousnesse of God. If it be the cause of God that we defend, we must not use that good cause to bring forth evil effects, and the evil of that which incenseth us can hardly be so grievous as the losse of humanity and right reason, of which a man is deprived by excessive wrath. For Prov. 27.4. VVrath is cruel, and anger is outragious. It resteth in the bosome of fooles, Eccl. 7.9.

p. 80VFif…hly, the good opinion and love of our selves, which (when all is said) are the chief causes of anger, ought also to be motives to abate or prevent it: For would any man that thinks well of himself, and loves his own good, make himself vile and bruitish? But this is done by letting the reines loose to our choller: whereas the way to deserve the good opinion of our selves and others, is to maintain our selves calme and generous, never removed from the Imperial Power over our selves by any violence of Passion. Prov. 16.32. He that is slow to anger is better then the mighty, and he that rules his spirit, then he that takes a City: Alexander M. deserves not the name of a great Conquerour, who was a slave to his anger.

Ob. But I have many provocations from those with whom I must necessarily live, servants esp…cially, th…y are so bad, &c?

Answ. Anger is a remedy worse then the disease, and no houshold-disorder is worth the disordering of our soules with passion. Better were it for us to be ill served, or not served at all, then to make our servants our Masters, giving them power of dispossessing us of the Command of our selves, whensoever it pleaseth them to provoke us to anger. Yet a wise man may expresse indignation without anger, making others tremble, himself standing unmoved.

Quest. How may we from seeing anger in others, learne to cure it in our selves?

IAnsw. First, learne to hate it, and take heed of it, by observing how imperuous and servile it is together: How ugly, unbecoming, unreasonable and hurtful it is to others, and more to a mans self.

IISecondly, mark carefully the wholesome warning which an angry adversary will give us: For he will be sure to tell us all the evil that he seeth in us, which our selves see not. A benefit not to be expected from our best friends.

IIIThirdly, Study the Science of discerning mens spirits, considering with a judicious eye the several effects of every mans anger. For no passion doth so much discover mans nature as this. If a man be a contemner of God, as soon as he is angry, he will wreak his teen upon God with blasphemies: If he hath Piety and Ingenuity, he will make them plead for him, yet but lamely, as discomposed by anger: If he be a Coward, he will insult over the weak: and if he find resistance, you shall see him threaten, and tremble together, like base dogs, then barking most when they run away. If he be haughty, he will expresse his anger by a scornful smile, and will boast of his blood and valour, as Lamech did. And from hence let us reflect upon our selves: He that mindes well how wrath betrayes a man, and layes open his infirmities, and that a man that hath no rule over his own spirit, is like a City that is broken down, and without walls, Prov. 25.28. will fence himself against that treacherous passion, by Christian meeknesse and moderation, and will learn to be wise by his neighbours harmes: and will observe Christs Precept, Mat. 11.29. Learn of me, for I am meek and lowly, &c.

Quest. What is hatred?

Answ. It is an indignation for an injury received or imagined, or for an ill opinion conceived of a person or action. It differs from anger in this: Anger is sudden, and hath a short course, but hatred is more durable and lasting; Anger seeks more a mans vindication then the harme of others, but hatred studies the hurt of his adversary.

Quest. Whence doth hatred proceed?

Answ. Its a compound of pride and sadnesse: and it proceeds out of Ignorance of ones self, and the price and nature of things: Hence 1 John 2.11. He that hates his brother is in darknesse, and knows not whither he goes, because p. 81that darknesse hath blinded his eyes; As then blinde men are commonly testie: so the blindnesse of ignorance makes men prone to hate their neighbours.

Quest. Is there no good use of hatred?

Answ. Yes, First, its naturally good, serving to make us avoid things that Iare hurtful.

Secondly, its morally good, when we use it to oppose that which is contrary to the Sovereign good, which is God: For when we hate that which God IIhateth, we cannot do amisse, so we be sure that God hates it: as when we hate the unjust habits and actions which are condemned by the Word of God. But as for mens persons, because God hath not declared his hatred, or love to this or that man, we must love them all, not fearing to offend God thereby, though he should hate any of them; for we cannot offend him by obeying his Commandment, which is, that we should love our neighbours as our s…lves. There is indeed an hatred of iniquity in God against those that oppose his glory, which obligeth us also to hate them with that hatred of iniquity, and to oppose them so long as they oppose God. So David, Ps. 139.21. Do not I hate them that hate thee, &c? I hate them with a perfect hatred, I count them mine enemies; But we must take heed lest the hatred of iniquity, bring a hatred against the person. For to love our enemies, and to overcome the evil with good, is the most ingenuous imitation of God himself. Hence Mat. 5.44. Love your enemies, &c. that you may be the children of your heavenly Father, &c. There is need of a great measure of wisdom, and grace to observe these two Precepts together, Psal. 97.10. Ye that love the Lord hate evil; and Thou shal… love thy neighbour as thy self, Mat. 22.39. Hating iniquity in the wicked, and loving their persons, and both for Gods sake.

Quest. What is the chief use of hatred?

Answ. It is to be incited to good by the hatred of evil; For which end it is not necessary that the greatnesse of hatred, equal the greatnesse of the evil: We are not obliged to hate evil things as much as they deserve; for then the great current of our affections would run into the channel of hatred, and leave the channel of love dry: whereas the hatred of evil is not requisite of it self but by accident, as a consequence of the love of good: For if the hatred of vice perswade us to vertue, we shall be yet more perswaded to it by the love o… goodnesse.

Quest. What are the effects of hatred, which may make it hateful?

Answ. First, many of them are the same with the effects of anger: For Ithere is no anger without some degree of hatred, if not to the person, yet to the action: But there is some hatred without anger, when, in cold blood, men premeditate the destruction of an adversary.

Secondly, all the destructions in the world, wherein mans Will is an Agent▪ are immediately wrought by hatred: For though they may have remote causes of IIambition, covetousnesse, carnal love, emulation, and all the violent Passions: yet these destroy not but by accident, till some opposition hath driven them into hatred, which is the Executioner and Avenger of wrongs.

Thirdly, unto hatred all the cruelty of Tyranny, and malice must be imputed: IIIand therefore its no marvel, if by hating our neighbours we become Gods enemies, 1 John 4.20. If a man say he loves God, and hates his brother, he is a liar.

Fourthly, hatred is a bitter venome, which being once diffused, and soaked into the soul, turnes a man into an Hell-fury: makes him contrary to all good, IVand ready and industrious to all evil; yet doth it more harme to a mans selfe, then to any other, consuming his spirits with a continual malignant Feaver, and banishing from his soul, serenity, and meeknesse, which should nourish other vertues, and give rest to the soul.

p. 82Fifthly, its often seen that whilest men consume themselves with hatred of Vothers: the person hated is healthful, merry and quiet, as if imprecations made him prosper: Ill-grounded hatred drawing Gods blessing upon the party, unjustly hated and persecuted: as David hoped, Psal. 109.28. Let them curse, but blesse thou.

Quest. What means may we use to prevent, or cure hatred?

Answ. Consider that hatred is conceived for one of these two ends.

IFirst, either to avenge our selves, or

IISecondly, to avenge injustice: which is the cause of God.

IFirst, Now before we think of revenging an injury, we must consider whether we have done or received the greater wrong: For its ordinary that the offender is harder to be reconciled, that it may not be thought that he is in the wrong.

Secondly, calmly consider whether the revenge may not do us more harme IIthen the injury: Fo… besides, that there is no enemie so despicable, but it is better to let him alone then provoke him, the harme that hatred doth within us cannot be recompenced by any sweetnesse of revenge, though there were no other harme in it, then to delight in robbing God of that which he hath reserved to himself: seeing he challengeth revenge as due to him, excluding all others, Heb. 10.30.

IIIThirdly, strive against the tendernesse, which makes you quick to pick offences, and slow to make satisfaction: Be also ingenuous to devise arguments for patience: Art thou condemned being guilty? acknowledge Justice: Art thou innocent? bow under Authority. Art thou lately offended? Its too soon to resent it. Is the Sun gone down since? Its then too late. Art thou wounded? look to thy cure, not to revenge. Art thou well again? let not thy minde be harder to heal then thy body. Art thou offended by a friend? Remember the friendship more then the offence, Is it done by an enemy? Labour to make him thy friend by returning good for evil. Is he too strong for thee? Its folly to contend with him. Is he too weak? Its a shame to do it, Is he thy Superiour? Thou must yield …o him, Is he thy Inferiour? Thou must spare him, &c.

IVFourthly, since pride represents our enemies to us under a vile and unworthy notion, let us fetch some good out of that evil: Let contempt help patience to bear their provocations: For if … dog bite me, should I bite him again? Or if an Asse did kick me, should … kick him again?

Fifthly, when another offends thee, remember tha… thou hast offended others: VIt is too great a flattery of self-love to think to be excused by others, whilest we will excuse none: we must therefore put on a resolution of mutual forbearance.

VISixthly; above all, we must remember, that we are all guilty before God, and stand in need of his mercy, and unlesse we forgive we pray against our selves, and beg condemnation every time we say the Lords Prayer.

VIISeventhly, meditate often upon death, which will conduce much to the laying down of hatred: Let us not be so hot in our dissensions: death will quench our heat within a few dayes: as when two little fishes are contending for a Fly, the Pike comes and devoures them both: so whilest we quarrel about small things, death is coming, which will swallow up him that is in the right, and him that is in the wrong; the Vanquisher, and the vanquished, and send both to plead their causes before the great Judge: and it will go ill with us, if we appear in Judgement without Repentance and Faith, and without charity to our neighbours they cannot be sound: why should our hatred be long, since our lives are so short? Ira mortalium debet esse mortalis.

IISecondly, to temper our hatred against injustice and sin, let us consider that p. 83for the most part this is but a pretence, whereby we cozen our selves, and others to palliate personal hatred. If we take Gods cause sincerely in hand, we must conforme our selves to his Will and Wisdom, expecting till he send his Messenger, Death, to attach, and bring the wicked before his Tribunal, Psal. 37.8. Cease from anger, and forsake wrath; Fret not thy self in any wise to do evil, for evil doers shall be cut off, v. 10. yet a little while, and the wicked shall not be. If we hate wickednesse, we may be sure that God hates it more, and will punish it: but in his own time, to satisfie his Justice, not our humours; Certainly, if we hated iniquity in good earnest, we would hate it more in our selves. If our enemies be wicked, we must love them for Gods sake, and for our own, because we also are subject to the like infirmities. Dr. Peter du Moulin of governing the Passions.

Quest. How is immoderate anger a sin?

Answ. First, in regard of the impulsive cause of it, when a man is excessively Iangry, where he hath no just reason for it, Mat. 5.22.

Secondly, in regard of the degree and measure of it; when, though we have a just IIcause, yet our anger exceeds the cause, Gen. 49.7.

Thirdly, in regard of the end, when it is not directed to Gods glory, and IIIthe restraint of sin: but that therein we seek our own glory, or profit, or the satisfying of our proud mindes, Prov. 13.10. and 21.24. and 28.25.

Fourthly, in regard of the direct effects of it: as when we break out into curses, IVexecratious, and reviling speeches in our Passion, Ps. 106.33.

Fifthly, in regard of the indirect effects of it, as when we thereby lose the use of our reason, Prov. 16.32. Luke 21.19. or when it works not the righteousnesse Vof God: that is, when by our anger we are disfitted for those duties which God hath prescribed, and requires of us.

Sixthly, in regard of the duration of it, when it continues longer then it VIought to do, Eph. 4.26.

Ames. Cas. Consci.