Forty-nine Sermons upon Colossians, Part 3 · Sermon 36
THE THIRTY SIXTH SERMON ON COLOSSIANS,
CHAP. III. VER. VIII.
Verſe VIII. But now ye alſo put off all theſe things, wrath, anger, maliciouſneſs, detraction, diſhoneſt ſpeech out of your mouth.
DEAR Brethren; The Philoſophers have well obſerved, and with conſonancy to truth, as each of us may perceive in himſelf by our own experience, that beſides underſtanding and will, there are in the ſouls of men two other inferior powers, one of which deſires thoſe pleaſing things that ſenſe preſents it; and the other fleeth from, and avoideth thoſe that look troubleſome. In the barbarous language of the ſchools, the former is called the concupiſcible, and the latter the iraſcible. They both were given us by the Creator, for the benefit of our nature; to ſerve us, as two goads, which might prick, and move us, the one to ſeek, and acquire what is profitable for it; the other, to repell what is contrary to it. And in the primitive and legitimate conſtitution of our being, each of theſe two powers exactly obeying reaſon, they had nothing in their motions, but what was good and juſt. Afterwards ſin ſupervening, by our fall, did put them into an huge diſorder; reaſon, which had loſt its dominion, leaving them both without conduct, and moſt commonly favouring their errors, inſtead of correcting them. For now deſire embraceth any guſtful thing that is preſented; and anger is ſtirred up againſt any thing that ſeems diſpleaſing; indifferently, without heeding, or following the judgement of right reaſon; whence do proceed the greateſt part of the ſins and miſeries of the life of man. Accordingly you ſee, that the principal task of thoſe that would reform our manners, is to labour above all things in the rectifying of theſe two powers of our ſouls, and for the reducing of them ſweetly under the yoke of reaſon, that neither of them may ever move its ſelf, but as it commandeth, or permitteth. Our Apoſtle therefore, having undertaken here, to give the Coloſſians, and all other believers, which ſhall read this Epiſtle, the form of that ſanctity, to which the diſcipline of our LORD JESUS CHRIST doth oblige us, took care at the entrance to correct the actions and motions of the one, and the other of theſe two powers. He began with concupiſcence, enjoyning us, to mortifie all that's vitious in it, and religiouſly abſtain from its principal exceſſes, which are the ordures of carnal pleaſures, and of avarice. To this end he hath minded us of thoſe inevitatable puniſhments which this kind of diſorders doth ever draw down from Heaven upon the children of rebellion; that if the juſtneſs of the thing it ſelf cannot perſwade us, at leaſt the fear of puniſhment may retain us in our duty. Having thus purged our concupiſcence, he cometh next unto wrath; and in the verſe that we have read, does faithfully adviſe us, to mortifie likewiſe the paſſions thereof, and all the evils they produce: that our lives may be not only pure, and honeſt; but alſo innocent, calm, and peaceful, and truly worthy of that JESUS CHRIST, of whom we make profeſſion, the ſupreme pattern of ſweetneſs, and benignity. But now (ſaith he) ye alſo put off all theſe things, wrath, anger, maliciouſneſs, detraction, and diſhoneſt ſpeech out of your mouth.
You plainly ſee, that theſe things which he commandeth us to put off, are five in all; Wrath, anger, maliciouſneſs, detraction, and diſhoneſt ſpeech. The four firſt, are either kinds, or effects of one and the ſame paſſion, even that which we call wrath. The laſt referrs to ſomewhat elſe; nevertheleſs he ranks it here with the other, for a reaſon you ſhall hear anon. This is the ſubject we will treat of in this action, by the will of GOD. Only before our coming to it, conſidering that there is nothing ſuperfluous, or uſeleſs in this holy Apoſtle's language, we muſt diſcover in ſhort, the meaning, and reaſon of thoſe words with which he begins his exhortation. But now ye alſo put off all theſe things. They depend upon the precedent verſe, to which they moſt evidently referr. St. Paul did there put the Coloſſians in mind of their ancient eſtate, under the darkneſſe of Paganiſm, before the Goſpel had ſhone on them. At that time (ſaid he to them) you wallowed in the ordures of avarice, and luxury, as well as other children of the generation: Ye walked, and lived in theſe things. When therefore he comes to add here; But now put ye off all theſe things, it is clear, that he oppoſeth to the time of their fore-paſt ignorance, the time of their preſent knowledge; their faith to their error; their Chriſtianity to their Paganiſm; the day to the night, and the light to darkneſs; and by this means, he repreſents to them one reaſon, to induce them to their duty, drawn from their preſent eſtate. For every thing, as the Wiſe man ſheweth, hath its time, and every ſeaſon its buſineſs. The actions of the day are of one ſort, and thoſe of the night another; and a thing that becomes childhood, is not ſufferable in riper years. While you were in the darkneſs of Paganiſm, that groſs ignorance you lived in, rendred your vices leſs ſtrange, and more excuſable, ſaith the Apoſtle. Now, that you live in the light of JESUS CHRIST, with what excuſe can you cover your faults any longer? The laws and cuſtoms of this Divine Kingdom, into which He hath called you, are quite different from thoſe of Paganiſm, which you have renounced. Be content to have eſcaped out of them, and let it ſuffice you, to have wretchedly loſt ſo many years in the vices of ignorance, and to have ſo long fulfilled the will of the Gentiles. Now that GOD hath graciouſly brought you to quit their errors, quit alſo their vices, and henceforth regulate your manners by the light which ſhines about you. Have no more commerce with their works, ſince JESUS CHRIST hath brought you out of their darkneſs. The Apoſtle, in another place, explains this reaſon more at length, which he doth here but touch in a word. The night is paſs'd, Rom. 13.12. 1 Theſ 5.6. 2 Cor. 5.17.(ſaith he) and the day is come on. Let us therefore caſt off the works of darkneſs, and put on the armour (that is, the garments) of light; You are all children of light, and of the day. We are not of the night, nor of darkneſs. Old things are paſſed away; behold all things are become new. Beloved Brethren, Would to GOD we had this conſideration alwaies before our eyes! It would be ſufficient to divert us from the vices of the world, unto which we ſuffer our ſelves to be ſo eaſily carried. For if they rendred us guilty of death, when we practiſed them in the darkneſs of ignorance; of what hells, and maledictions ſhall we not be worthy, if we commit them now? Now that we live in the light of the Goſpel? in the communion of Saints and Angels? Who ſees not, that if we live ill, all theſe great advantages will turn to our miſery? and that the glory we have to know GOD, and His CHRIST, will ſerve to no end, but the aggravating the guilt, and augmenting the puniſhment of our ſins? Let us then, Chriſtians, beware of abuſing the gifts of GOD. Let us lead a life worthy of the condition to which He hath called us, and of the age to which He hath advanced us; and following the counſel of His Apoſtle, now, that we are under grace, in the kingdom of holyneſſe, let us put off all theſe baſe luſts, which belong only to that eſtate of errour and ignorance which we are come out of.
The word which we have tranſlated, put off, ſignifyeth ſimply, lay by, or, caſt behind you; as when a man throws down a fardle he was loaden with; and ſo our Bibles have rendred it, in the thirteenth chapter of the Epiſtle to the Romans, Rom. 13.16.where the Apoſtle hath us'd it; Let us caſt off the works of darkneſs. And it ſeems, it would not have been amiſs to take it ſo in the place before us; becauſe it immediately follows, and diſhoneſt ſpeech out of your mouth; in regard whereof, the word put off is harſh, as you may well perceive. But this concerns the words only. The ſenſe remains the ſame ſtill, even that we rid our ſelves of all the paſſions of vice, and cleanſe our ſouls, our ſenſes, and our mouths of them, and (as the Apoſtle ſpeaks elſe-where, uſing again the ſame word) caſt off all this heavy and killing load of the ſins of the world. We may not forget the word, (alſo;) ye alſo put off all theſe things. Some referr it to other believers, who endeavour after true ſanctification; as if the Apoſtle's meaning were, that the Coloſſians ſhould do the like. But nothing appearing in the Text, on which ſuch a conceit may be founded, I account it better to referr it, either to the preſent ſtate of the Coloſſians, which required, that as they had otherwhiles walked in vice, ſo they ſhould now renounce it; or (which ſeems to me more fluent) to the paſſions whereof he had ſpoken. Beſides fornication, and covetouſneſſe, put off alſo all theſe things, (ſaith he) to wit, wrath, and detraction, of which he comes to ſpeak. For indeed, friend, if you would be truly a Chriſtian, it is not enough that you rid your ſelf of one vice. You muſt alſo break with all the reſt; as for reſtoring you to health, it's not ſufficient to cure you of one maladie; you muſt be heal'd of all, it being clear, that while any one remains upon you, you may, 'tis true, be leſs ſick, than you were when you had many others with it; but for all that, you will not be in health. Accordingly for the being a true Chriſtian, a diſciple of the Spirit, and one of GOD's houſhold, there's need of being delivered from all vices, and not from ſome only. If you had mortified in you the paſſions of luxury, and avarice; I acknowledge, it is much. But yet it is not all. Q…it alſo thoſe of wrath, and detraction, ſince they alone are ſufficient to deſtroy you, though you have none other. This is the inſtruction the Apoſtle doth here give us; where having ordered us to mortifie the former of thoſe vices, he addeth; Caſt off alſo all theſe things, wrath, anger, malice, detruction, diſhoneſt ſpeech out of your mouth.
The two firſt of theſe five words referr to one and the ſame paſſion, which we do but too well know, and indifferently call, in our tongue, either wrath, or anger. But in the language the Apoſtle uſeth, there is this difference, that the firſt of theſe words (which we have rendred wrath) doth properly import a firm, and fixed deſire of revenge. The other, which we have tranſlated anger, or indignation, is the firſt trouble which ariſeth in us, when we enter into choler; that fire, which on a ſudden kindleth in our ſpirits, and heating, and agitating our blood, makes it boil about our hearts. One is the beginning, and the other the form, and conſiſtency of the paſſion. One is the firſt guſt of the ſtorm; the other, the continuation of it. The one enkindles; the other burns our hearts. The one puts fire to them; the other keeps it in. I confeſs, this firſt boyling up of indignation, is a leſs evil than formed wrath; but notwithſtanding, it's an evil. Wherefore the Apoſtle would have us clear our ſelves of them both. That malice which he adds in the third place, is alſo, in my opinion, a certain kind of anger. I know well, the word is of a great extent, and ſignifies in general, that venome, and evil of ſin, which is diffuſed through any one of our paſſions, which ſoever it be. But here, as frequently elſe-where, I ſuppoſe, it's taken for the malignity of anger; when a miſchievous and vindicative ſtomach broods on its paſſion inwardly, and feeds its fire under the aſhes, hatching ſome ill turn for the perſon it aims at, and waiting for opportunity to break out. Such a man works under ground, as miners do, and appears not, till the ruine he prepareth for his enemy be fully ready. His paſſion is like a ſtinted fire, that doth not burn up untill its ſeaſon. Of all kinds of anger, there is none more black, and malignant in its ſelf; nor more noxious, or pernicious in its effects. Wherefore the Apoſtle calls it malice, naughtineſſe, or malignity, particularly; and it ſeems to be the ſame thing he elſe-where calls bitterneſſe, when treating of the ſame ſubject, he ſaith, Let all bitterneſs, and wrath, and anger, and clamour, and evilſpeaking, Epheſ. 4.3.be put away from among you, with all malice.
But the Apoſtle's indication of our duty, is not obſcure; and it would be loſs of time to ſpend any more about explanation of it. The ſumm of all is, that we practiſe it, and labour in the thing, each of us in good earneſt. For the evil that this holy man would take away from among us, is ſo common with us, as ſcarce a perſon is to be found exempted from it. I confeſs, it's a great, and almoſt incredible calamity, that man, who was created for humanity, and whom nature ſeems not to have form'd, but for ſweetneſſe, and courteſie, and gentleneſs, ſhould be ſo corrupted, as that there is no animal in the world more fierce, more furious, and more malignant; the poiſon of ſerpents, the paws of lions, and the tusks of wild boars, being not more to be feared, than moſt mens choler. I confeſs alſo, it is yet a much greater ſhame, that Chriſtians, whom the diſcipline, whom the ſpirit, and example of their Maſter, ſhould have transformed into ſheep, and lambs, that is, into creatures without gall, and void of aſperity; that they, I ſay, ſhould be as much, or more ſubject to the furies of this paſſion, than men of the world, bred up, and faſhioned in the ſchool of vanity and error. But however ſhameful this default be, we are conſtrained, by very evidence of things, to acknowledge, that it is plainly common among us. There are houſholds, where this Demon of anger governs all at its pleaſure, inceſſantly troubling the concord of husband and wife, the union of parents and children, and the peace of maſters and ſervants. There is nothing done, nothing ſaid, but in choler. You would ſay of theſe houſes, that they are the fabled cavern of Eolus, where the winds, that are ſhut up in it, are heard night and day, roaring, and tempeſting. There is no climate, no ſea, no coaſt in all the earth, where ſtorms are greater, or more ordinary. For whereas natural tempeſts do happen but at ſome ſeaſons of the year; in theſe miſerable houſes, no calm is ever ſeen; and there needs but one petty action, one word, yea, one look, to raiſe ſtorms of many daies continuance: as they ſay of certain lakes in the mountains of Bearn: that if one caſt but a ſtone into them, all the air about becomes turbid, and is immediately fill'd with winds, and clouds, which ſoon break out into lightning, and thunders, and exceſſive rain. Yea, ſome there are, whoſe paſſion is ſo violent, that is cannot be kept within the encloſure of their houſes. It iſſues out at doors, and without reſpect to the faces of them that paſs by, without apprehenſion of ſcandal, audaciouſly ſhews it ſelf in publick, and acteth its tragedies in the preſence of all the world. Our angers will ſometimes have even theſe ſacred places for witneſſes; in which they are not aſhamed to make themſelves ſeen, and to utter the greateſt indignities and provocatious they can form before the eyes of this holy company, in the ſight of GOD, and His Angels. And though this paſſion hath alwaies had, but too free courſe among us, I muſt yet needs ſay, My Brethren, that quarels, injuries, blows, batteries, even to the ſhedding of blood, were never ſeen ſo ſrequent, as for a while of late. O GOD! how can it be, that the Goſpel of JESUS CHRIST, which is ſo aſſiduouſly, and ſo faithfully preach'd unto you, ſhould have ſo little force upon you? ſhould not only fail, to plant in your ſouls, that coeleſtial and angelical ſanctity, which it had to produce; but be unable ſo much as to reſtrain your carriage within the bounds of ſome ſhamefac'dneſs, and decency? We are Chriſtians, and do things which honeſt men of the world, which diſciples of heathen Philoſophy would not have done. If they have not more holineſs than we; ſure they have at leaſt more diſcretion.
But I forbear complaints, Dear Brethren; though, in truth, if there be any ſubject, wherein grief, and emotion, and anger it ſelf may be permitted, without doubt it might in this. Come we to the thing it ſelf, and condemning each of us for his own particular, the faults, into which anger hath heretofore tranſported us, amend for the future, and ſtudiouſly apply our ſelves to cure our ſouls of this paſſion. Let us give our ſouls no reſt untill we have purged our hearts of the gall that's in them, and tempered, and ſeaſoned them with the ſweetneſs and gentleneſs of our LORD and Saviour. When we perceive in our ſelves, or in our children, ſome diſtemper of the liver apt to breed diſeaſes; or but ſome ill habitude, a bending, or other action of body, contrary to the decency of converſation, we do our utmoſt to correct it, and there is nothing but we ſubmit to, for the attaining of our end. Would to GOD we were as careful to cure inclinations, and paſſions contrary to an heavenly life. I durſt ſay, that we ſhould not ſpend three moneths in ſuch diligences, but we ſhould, if not wholly mortifie, at leaſt very much mitigate, and tame this fierce and cruel choler, which cauſeth ſo many miſchiefs in the Church, and in the world. Though there were nothing but the Apoſtle's prohibition, which ſo expreſly ordereth us to quit, and put off all the kinds of wrath, this alone might ſuffice to give us an abhorrence of it. But the uglineſs, and venome of the thing it ſelf, if we conſider the ſame ever ſo little, will clearly juſtifie this holy man's injunction; and force us to confeſs, that though he had ſaid nothing of it, our own intereſt would oblige us, to do of our own accord, what he enjoyns us. For behold, I pray, what ſpoil this paſſion makes in the ſouls, and in the bodies, and in the whole nature of thoſe poor men whom it ſeizeth on. Firſt, at the entrance, it perturbeth their judgement, and extinguiſheth the light of their underſtanding; and ſpreading its poiſonous vapours through all the faculties of their mind, leaves them no clear ſight of any thing. In this agitation they conceive nothing, but …th perturbation, and ſee nothing but under ſtrange colours. They no longer diſcern a friend from an enemie; they forget reſpect; they loſe modeſty, and ſhame. It's no longer reaſon that guides them; but rage, and impetuouſneſs thruſt them on, and carry them headlong. They are no longer men. Choler hath transform'd them into beaſts, or devils. The very heathen well obſerv'd it, ſaying, as we ſtill read in their books, that this paſſion is a ſhort madneſſe, that it differs from madneſſe in nothing, but that is, it is of leſs duration. And the Holy Ghoſt makes the ſame judgement of it, when he pronounceth in Eccleſiaſtes, that anger reſteth in the boſome of fools; Eccl. 7.9.and elſe-where He puts among the marks of a prudent diſcreet man, Prov. 12.16.that He reſtrains his wrath, and as he expreſſeth it, covereth his ignominy; juſtly calling the follies, and extravagancies, which this paſſion makes us commit, our ignominie.
For it ſtops not at that diſorder which it creates within us. It ſoon breaks out, and diſcovers its horridneſſe. For that blood which it hath heated, and made to boil about our hearts, ruſhing forth to the external parts; gives a new tincture to the countenance, and defacing its natural, and ordinary form, and covering it, as we may ſay, with a ſtrange and hideous mask, ſhews it us quite different from what it was before. The man hath no longer his ordinary eyes. He hath others of fire, and of flame; a look wild, and furious: a viſage of an hundred colours, ſometimes red, blue, or violet, ſometimes pale and wan, according to the divers notions of his fury. His veins ſwell, the ſtorm within driving into them with violence, an huge quantity of blood, and ſpirits. His voice becomes rough, and loſeth its natural tone. His ſpeech is confus'd, and inarticulate, ruſhing forth all at once without order, and without diſtinction. He biteth his lips, he grinds his teeth, and doth a thouſand other actions, ſo reſembling the actions of Demoniacks, as it is eaſie to ſee, that the paſſion which torments him, is a very demon. If you had ſeen your ſelves in this eſtate, I do not doubt, but you would have had horror at your ſelves; and hated the cauſe which ſo vilely disfigured you. But what need any other glaſs, to ſee the image of your anger in, than that which your neighbours paſſion doth daily preſent you with? That trouble, and that outragiouſneſs, and that frantick demeanour, which you cannot without ſhaking behold in them, is a faithful pourtraict of your choler. When it ſeizeth you, you are no whit more wiſe, nor leſs frightful, or unſufferable than they.
But as in nature, when the wind and the thunder have roar'd a while, there follows hail, and ſire, breaking forth from the clouds, and making dreadful havock here below: ſo for the moſt part doth the tempeſt of anger paſs. After the noiſe and thunder of a thouſand reproaches, and indiſcreet, inſolent, ridiculous ſpeeches, in the end it uſually comes to blows, which are dealt this way, and that way, without judgment, or diſcretion. And when there happens to be reſiſtance: when one angry man encounters another poffeſs'd with the ſame rage, as not ſeldom 'tis: how ſad, and ſhameful is the combat of two ſuch furies, whom the demon, that guides them, makes to do, and ſuffer the vileſt and enormouſeſt things he can inſpire? Who can utter the other evils which this execrable paſſion cauſeth in mankind? It troubleth the peace of families, and ſtates; ſtirring up ſeditions and wars in them. 'Tis it that hath invented duels; and to authorize its rage, makes it paſs for a point of honour: ſo blinding men, that they will have their honour to conſiſt in the offending of GOD, and the damning of themſelves, by ſhedding anothers blood, and hazarding their own; which undoubtedly is, not only the falſeſt, but the fooliſheſt, and ſenſeleſſeſt error that ever was. It's anger that plotteth, and executeth the moſt part of the treaſons, the murthers, and aſſaſſinates, which are committed in the world. 'Tis it that raiſeth clamors. Quarels and proceſſes are its workmanſhip. It breaks the moſt ſacred bonds of civil and domeſtick ſociety; and teacheth men ſhameleſly to tread under foot all laws, both divine, and humane. It inſtructs them to deſpiſe their own welfare, and repoſe, for having only the contentment of troubling other mens. There is no vice that carrieth men ſo far, nor that is apt to render them more unnatural. Judge what, and how cruel its poiſon is, ſince David, who otherwiſe was a perſon ſo gentle, and benigne, by but taſting a little of it, became chang'd in that manner, that he preſently made his men to march, with a reſolution to pillage, and maſſacre an whole poor innocent family, for only one man's fault. And you know the inhumanitie which this ſame paſſion caſt Simeon and Levi upon, cauſing them to put an whole City to fire and ſword, for one young man's indiſcretion, Gen. 49.5, 7.and folly. Whence it comes, that Jacob their father, even on his deathbed, calleth them inſtruments of violence, and curſeth the impudence of their wrath, and the exceſſe of their fury. But as anger doth eaſily thruſt on men, and precipitate them into all ſorts of ſins: ſo is it on the other hand infinitely contrary to piety and ſanctity. It drives the Holy Ghoſt out of our ſouls, that is to ſay, the Author of all honeſty and vertue. For He dwells not in noiſe, and outragiouſneſs; And as the Scripture ſaith, in the hiſtorie of Elijah's viſion, He is not in thoſe great impetuous winds, 1 King. 19.11.that cleave the mountains, and rend the rocks, and ſhake the earth. (That is, in wrathful ſ…ls. This Spirit loveth peace and ſweetneſs. Accordingly He appeared to John Baptiſt, under the form of a dove. By conſequence, there is nothing that drives Him ſooner from within us, than the tumult of this bluſtering, and tempeſtuous paſſion. And indeed, inſtead of glorifying GOD, which is the firſt point of piety, wrath carrieth men to deſpite, and blaſpheme Him. It troubleth, and overturneth all His ſervice; it being not poſſible that a ſoul ſhould pray unto Him, and invocate Him, Jam. 1.20.as it ought, while it is in this agitation. And St. James advertiſeth us expreſly, that wrath fulfilleth not the righteouſneſs of GOD. It's an enemie to charity; which deſireth the good, and the ſafety of its neighbour, whereas wrath wiſheth, and procureth his hurt and ruine. It extinguiſheth modeſty; it is incompatible with patience, and humility; it expelleth conſolation, and joy. For what contentment or joy can there be, amid the tempeſts of this wretched paſſion? which diſquiets all things, and keeps our ſpirits in a continual agitation? It makes us troubleſome, and importune to every one; and inſtead of that ſweetneſs and gentleneſs, which ſhould adorn our manners, it planteth them with anxiouſneſs, and ill humour, roughneſs, and raſhneſs, and ſourneſs, as with ſo many briers, or nettles, which make all the world to ſhun our converſe, according to the wiſe man's counſel, Make no friendſhip with an angry man, (ſaith he) and with a furious man thou ſhalt not go. And whereas we ought to be aſſable, and acceſſible, and to attract ſtrangers to us by our ſweetneſs, and courteſie, and facility, for their edifying; anger, on the quite contrary, driveth away our very friends from us. For where is he, that by his good will, and without being by ſome neceſſity obliged, would live, or converſe with a perſon ſubject to this paſſion? Accordingly you ſee, that whereas in other families, every one rejoyceth at the maſter's arrival; in the houſe of an angry man, on the contrary, nothing is ſo much dreaded, as his preſence; becauſe he alwaies brings diſturbance, and ſtorm with him, where ever he goes.
But if choler be troubleſome to others, it does no leſs incommodate him, whom it poſſeſſeth; keeping his ſpirit in an unquiet, and importune ardor; hindring all the ſweet, and contentful thoughts of his mind; and breeding others, that are black, and cruel, and tragical. It diſturbeth his repoſe, takes away his divertiſements, eats out his heart, like a viper. And it is not poſſible, but that with all this, it ſhould ruine, or at leaſt endamage the health of the body alſo; which conſiſting in a certain equality, and temperature of humours, and in the regular action, and well ordered moving of the blood, and ſpirits; what can be imagined more contrary to it, than this paſſion, which confoundeth, and over-turneth all this inward oeconomie of our bodies, turning, and toſſing our ſpirits, ſtirring, and driving our blood hither and thither, with extreme violence, and rapidity?
Beloved Brethren, Theſe are the characters, and principal effects of this paſſion. If reaſon, wherewith Heaven hath adorned your nature, be dear to you; if the preſence of the Spirit of GOD, and His holy image, be of ſuch conſideration with you, as it ought; if you have any affection for the order, and welfare, and contentment of your neighbours; if you take pleaſure in their ſocietie; if you love the exerciſe of pietie, and other vertues; if you deſire to conſerve your ſouls in repoſe, and your bodies in health; obey the Apoſtle's command; pull up, and put away choler out of your hearts. Suffer not ſo dangerous a gueſt to lodge within you; the parent of quarels, and debates; the enemie of peace; the cauſe of hoſtilities, and murthers; the peſt of families, and eſtates; the ſtorm of the ſoul; the poiſon of the underſtanding; the blinding of reaſon; the abhorrence of GOD, and men; the ruine, and hell of thoſe whom it poſſeſſeth. Never tell me, that you cannot reſiſt the tyrannie of your cholerick temper; or that you did not begin firſt to be angry; but it was an injury from your neighbour, that kindled your wrath, and you ſhould paſs for a man of no ſpirit, if you ſuffered an affront without emotion, and reſentment. Theſe are but pretext, and vain excuſes, which cannot hide the ſhame of your fault. For, as for nature, it ſorceth no man to wrath. On the contrary, it loveth ſweetneſs, and tranquility; and it would be a ſtrange thing, that we could not be men, without having the eagerneſs, and the tranſports of animals. If the Creator had given you choler; He hath alſo given you flegm to temper it, and reaſon to govern it, and the word, and Spirit of His Son, to mortifie it. And as for offences received from your neighbour, the producing of them is no juſtification of your paſſion: it's a telling us the ſtory, and occaſion of it. Why then, do you imagine, that the LORD never forbids you to be angry, but then only, when no body gives you cauſe? If your neighbour doth well to be angry with you, why are you troubled at it? And if he does ill, why do you imitate him? His having begun, is ſo far from juſtifying you, that I doubt, this very thing will aggravate your crime. For he that caſts himſelf into an evil, into which he ſaw another fall, ſeems leſs excuſable than he. His example, wherein you might have ſeen the hideouſneſs of this paſſion, ſhould have kept you from it. And, as to the judgement of men; if they be wiſe, they will never impute it to you for faint-heartedneſs, that you have overcome your own animoſitie; ſince it's in this properly, that the higheſt point of magnanimitie conſiſteth; it being clear, that the weakeſt perſons of all, as children, and ſuch as reſemble them, are alſo ordinarily the moſt turbulent, and cholerick; and that true generoſitie is leſs ſubject to be moved, and perturbed. But if the opinion of the vicious, or ignorant, doth afright you, ſure you have not yet profited much in the School of CHRIST, where the firſt leſſon is, to deſpiſe the fantaſies, and maxims of the world, that we may reſt in the laws, and will of GOD.
Lay me then aſide all theſe nullities of excuſe, and ſedulouſlie form your ſelves unto that ſweetneſs, and benignitie, which GOD requires. Shun all occaſions of anger; and repell them when they occurr. And for the winning of this ground upon your ſelf, and the being alwaies maſter of your own ſpirits, deſcend into your ſelves, and conſider well the meanneſſe of your nature, and its little worth, that this body, which makes ſo much noiſe, is for ſubſtance, nothing but duſt and aſhes; that this breath, which animates it, is a ſpirit, 'tis true; but full of ignorance, and vanity; and, which is worſe, covered with crimes worthy of hell, if GOD ſhould judge you in rigour. Diſcharge your ſelves of that vain opinion of your nobilitie, of your riches, of your power, of your abilities, which puffs you up ſo much. For, to ſay true; all this is but a dream, and a non-entity. Such a conſideration would be excellent to keep down the ſtirring, and the boiling of your choler, which ariſeth moſt times from nothing but our preſumption. For eſteeming our ſelves too highly, it ſeems to us, that no man can offend us, but it is high treaſon; and that a daring to attaque us, is ſome kind of impietie. But on the other hand, let us alſo judge of our neighbours, with more equitie, and reaſon; and think, that in the ſight of GOD, they are as much, or, it may be, more than we; they are the workmanſhip of His hand, the pourtraicts of His image, the redeemed of His CHRIST, and the deniſons of His Paradiſe, as well as we. If we look'd upon our ſelves, and them, in this manner, we ſhould not be ſo eaſily, or ſo vehemently troubled at the offences they do us. Then again, we ſhould lift up our eyes higher, and meditate the Providence of GOD, and take all the outrages that are done us, as chaſtiſements, or trials, which beſide us by His order. It was this conſideration, that reſtrained David's anger, on that juſt occaſion for it, which Shimci's inſolency gave him. It is the LORD (ſaid he) who ſaid unto him, 2 Sam. 16.10.curſe David. A brave ſpeech! an holy declaration! If we conform unto it, all the occaſions of perturbation, which men give us, will be ſo many exerciſes for us of patience, and humility. If they revile us, we ſhall bleſs them. If they outrage us, we ſhall bear with them. If they contemn us, and abaſe us, we ſhall put our ſelves yet lower, and when they call us, worthleſs people, we ſhall add, yea, we are but dung, and ſilth. If they reproach us with poverty, or ignorance; we ſhall ſay in ſurpluſage, that we are but worms, conceived, and born in ſin. This would be a profiting by their outrages, and a making other mens furie, the ſubject of our vertue, and matter of our praiſe. It would be alſo of uſe, for the forming of us unto meckneſs, and patience, to have ſtill before our eyes, the patience, and meckneſs of a Moſes, of a David, of a Jeremy, of a St. Stephen, and above all, of our LORD and Saviour; Who, when He was reviled, reviled not again, Pet. 2.23.and when He ſuffered, threatned not; leaving us this glorious pattern, that we might follow His ſteps. We ſhould too propoſe unto our ſelves the example of GOD Himſelf; Who is infinite goodneſs, and love; Who beareth His creatures blaſpheamings, and inſtead of cruſhing them, cauſeth His Sun to ſhine on them, and watereth their lands with His rain, inviting them ſo graciouſly to repentance. Which would you rather be? the diſciples of this ſupreameſt LORD, and of His Son, and of His Saints; or of thoſe miſerable vaſſals of ſin, whom the evil ſpirit doth poſſeſs? And this again ſhould ſweeten our reſentments toward thoſe that offend us, even the remembring, that it is Satan, who inſpires into them all the evil they ſay of us, or do to us. They are but his inſtruments. Mean time we faſten upon them, as if they were authors of the outrage; doing in this particular, as dogs, who bite the ſtone that ſtruck them; and touch not the perſon that threw it. The man is worthy of our pity. The devil, that ſet him on work, does properly deſerve our hate. It's with this murtherer that we ſhould be angry. There it is, that paſſion would be juſt. But if by all theſe remedies, we cannot prevent, our being ſometimes incenſed againſt our neighbours, at leaſt let us ſtop when our perturbation boileth up. Eph. 4.26:Let us not add ſin to our emotion, neither let the Sun (as the Apoſtle ſpeaks) go down upon our wrath; but hold we for certain, that the ſhorteſt angers are the beſt.
Now if we can once deveſt our ſelves of this wretched paſſion, we ſhall by the ſame means eradicate together with it, that other of detraction, or evil ſpeaking, which St. Paul here annexeth in the ſequel. For wrath is commonly the root from which the ſame doth ſpring, that at leaſt, which the Apoſtle means who uſeth a word that ſignifies a man's reviling of his neighbour: a thing ſcarce ever done, but in choler. But all evil-ſpeaking, whatever origine it hath, is an accurſed, and a deadly plant; the production, and workmanſhip of the devil, the father of evil-ſpeakers. For his trade (you know) is to calumniate, to detract, and ſay evil. They, that do the ſame, are his diſciples, and it is from his ſuggeſtion, and infuſion, they derive the poiſon of their tongue. And as they have now part in his exerciſe; ſo ſhall they have one day in his torments; according to that which the Apoſtle teacheth us elſewhere, namely, that revilers ſhall not inherit the kingdom of GOD. Indeed, ſince Heaven is the inheritance of charity, 1 Cor. 6.10.and ſanctity: what portion in it can detraction pretend to, which is ſo contrary to thoſe two Vertues, and gives them at once three deadly wounds? goring, and outraging by the ſame blow, both the perſon of whom it ſpeaketh evil; and the perſon to whom; and a man's own? It wounds the reputation of the perſon of whom it ſpeaketh evil; and as much as in it lies, deprives him of his honour the greateſt of our external goods, and ſuch as no riches can equal the value of. It pollutes the ear of him that hears it, and makes ſuch a poiſon glide there-through into his heart, as is apt to extinguiſh neighbourly charity; and fill him with ſuſpitions, with averſion and hatred againſt his neighbour; even to the raiſing ſometimes of ſcandalous, and mortal enmities, and quarrels between them. In fine, the detractor doth not ſpare himſelf; but profaneth his own tongue, and abuſeth it, to the rending and ſcandalizing of his neighbour; whereas it was given him by his Creator, to be an inſtrument of benediction, and edification. And this ſeems to be properly the conſideration which the Apoſtle here had in his eye. Having cleanſed our hearts from the ordures of wrath, and malignity, he alſo purifieth our mouths, Eph. 5.3, 4.taking out of them what is contrary to their ſanctification. Put away (ſaith he) wrath, anger, maliciouſneſs, evil ſpeaking, diſhoneſt words out of your mouth. And this is the reaſon, why unto detraction, he addeth diſhoneſt ſpeech; becauſe it defiles our mouths, and corrupteth ſpeech, one of the moſt precious preſents that Divine bounty hath made us; and made, that our mind might uſe it for the communicating of its good and holy conceptions unto others, for their conſolation, and edification. Whereas quite contrary, he that makes unhoneſt diſcourſes to them, fills their ears with dung, and fouls the purity of their hearts, and ſhews the infection of his own: out of the abundance of which his mouth ſpeaks, as our Saviour ſaith. For, as an ill breath doth ſignifie ſome inward indiſpoſition, and corruption; ſo filthy, and diſhoneſt talk, diſcovers impurity, and unchaſtity in his ſoul who makes it. Hence it is, that the Apoſtle in another place, expreſly puts this among other parts of Chriſtian ſanctity, that our diſcourſes be pure, and chaſt, and honeſt; Fornication, and all uncleanneſs, or covetouſneſs, let it not be once named among you (ſaith he) as becometh Saints. Neither filthineſs, nor fooliſh talking, nor jeſting, which are not convenient. And again elſe-where, Let no corrupt communication proceed out of your mouth; but that which is good to the uſe of edifying, that it may miniſter grace unto the hearers. Behold, Beloved Brethren, the divine doctrine of this great Apoſtle. Conform we our whole life unto the ſame, ſerving GOD in body and Spirit; and ſanctifying our hearts and mouths unto His glory, and the edification of our neighbours; eradicating firſt out of our ſouls, all aſperity and bitterneſs, anger, wrath, and malignity, and planting them with kindneſs, and ſweetneſs, and patience towards all men; then purging our tongues alſo from the poiſons of detraction, and from the filth of all diſhoneſt ſpeech, conſecrating them as precious veſſels to the praiſe of GOD, and the ſpiritual utility of men; to the end there be nothing in our carriage, but what is worthy of the diſcipline of our LORD JESUS CHRIST; and that after we ſhall have ſo walked in His fear, in all piety, and honeſty, He may one day receive us into His Kingdom of glory, where, without holineſs, none ſhall enter. Unto Him, with the Father, and the Holy Spirit, be all honour, and praiſe, to ages of ages. Amen.