Body of Divinity, Book 2 · Chapter 9
CHAP. IX. Of the Affections of Anger and Clemency, given to God Metaphorically.
OTher affections which are given to God metaphorically, and by an Anthropopathy; are 1. Anger, *Anger is given to God, Non secundum turbationis affectum, sed secundum ultionis effectum, say the Schoolmen, Gods wrath is his revenging justice; which justice of God, as it simply burns against sin, the Scripture calls his Anger; when it doth most fiercely sparkle out, it is called his Wrath; the same justice when it pronounceth sentence, is called his judgement; when it is brought into execution, it is called his vengeance. Mr. Marshal on 2 King. 23. 26. Irasceris Domine tranquillus, fur is pacatus. Gerson.and its contrary, complacency or gentlenesse, which are improperly in God, for he is neither pleased nor displeased; neither can a sudden either pertubation or tranquillity, agree to God; but by these the actions of God are declared, which are such as those of offended and pleased men are wont to be; viz. God by an eternal and constant act of his will approves obedience, and the purity of the creature, and witnesseth that by some sign of his favour, but abhors the iniquity and sin of the same creature, and shews the same, by inflicting a punishment, not lesse severe, but far more just then men are wont to do, when they are hot with anger, Exod, 32. 10. Now therefore, let me alone, that my wrath may wax hot against them, and that I may consume them, and I will make of thee a great Nation.
Gods Anger is an excellency of his own Essence, by which it is so displeasedGods anger signifieth three things: 1. The eternal decree, whereby God hath purposed in himself to take vengeance upon all evil doers, Iohn 3. 36. Rom. 1. 18. 2. His menacings or threatnings, Psal. 6. 1. Ionah 3. 9. Hos. 11. 9. 3. It is put for the effects of his anger, for punishment and revenge, Rom. 3. 5. …ath. 3. 7. Ephes. 5. 6. Dr Benfields Sermon 10. on Heb. 10. 30. with sin, as it is inclined to punish the sinner; or a setled and unchangeable resolution to punish sinners according to their sins.
God is greatly moved to anger against all impenitent sinners, especially the unjust enemies of his people, Rom. 1. 18. and 2. 8, 9. 1 Cor. 10. 22. Ephes. 5. 6. and Col. 3. 6. Deut. 32. 21. Psal. 106. 40, because such wrong God: He cannot be hurt, for that were a weaknesse; but he may be wronged, for that is no weaknesse, but a fruit of excellency, seeing nothing is more subject to be wronged then an excellent thing or person: for wrong is any behaviour to a person not suitable to his worth. And the more worthy a person is, the more easie it is to carry ones self unseemly.
Sin wrongs God:
1. In his authority; when a just and righteous Governor hath made just and right Laws; then it is a wrong to his authority, a denying and opposing of it, to neglect, dis-regard, and infringe those Laws. Sin is a transgressing of Gods Law, and impenitent sin, doing it in a very wilful manner, with a kinde of carelesnesse, and bold dis-respect of the Law-maker. God should not have shewed himself wise, just, good, careful of mankinde; that is to say, of his own work, if he had not made his Law; for it is a rule tending to guide man, to order his life most fitly for that which was the main end of it, the glory of his maker, and that which was the subordinate end of it, his own welfare.
2. It wrongs him in his honor, name and dignity; it is a denying of his perfect wisdom and justice.
3. In his goods, abusing them:
4. In his person, sin being offensive to the purity of his holy person.
Lastly, the opposing of Gods people wrongs him, in those that are nearest him.
The properties of Gods anger:
1. It is terrible: He is called Bagnal Chemah, the Lord of anger, Nahum 1. 5.See Nehem. 9. 32. Heb. 10. 17. Rev. 6. 16, 17. See those words Zagnam, Zagnath, & Charad in my Hebrew Critica. His wrath is infinite like himself, Rom. 9. 22. if we consider it, 1. In regard of its intension, for God is called A consuming fire, Heb. 12. 29. it pierceth the soul, and the inmost part of the Spirit. 2. In respect of its extension, it comprehends in it all kindes of evil, Corporeal, Spiritual, *To this belongs the Catalogue of curses repeated Deut. 21. and Levit. 26.in life, death, after death; it reacheth to Kingdoms, as well as to particular persons or families; to the posterity, as well as to the present generation. 3. In respect of duration, it continueth to all eternity, Iohn 3. 36. it is unquenchable fire.
2. Irresistable, compared to a whirlwind.
God is most wise, of great and perfect understanding. He is slow to anger, neverGod is infinitly just, a perfect hater of sin. moved till there be great cause; therefore he holds out in his anger. Great persons inflict great punishments on those with whom they are displeased.
Object. Fury is not in me, Isa. 27. 4.
Answ. Take fury *The word Chamath in the original is rendred excandescentia, burning or fiery wrath, which the last Translation fitly calls fury.for unjust, undue and excessive anger, which riseth too soon, worketh too strong, and continneth too long; so it is not in God; but a discreet and well advised motion against any offender, by which one is moved to punish him according to his offence; anger so taken is in him.
Anger, wrath and rage, aDr Burges on Psal. 76. 10.(or fury) are sometimes promiscuously put one for another, and sometimes distinguished. Anger is a boyling of the blood about the heart, causing a commotion of the spirits that are near. Wrath is the manifestation of that inward distemper by looks, gestures or actions tending to revenge; but rage is the extremity of both the former, Prov. 27. 4.
This may humble and astonish impenitent sinners, Hos. 8. 5. Psal. 90. 11. WeConsectaries from Gods anger. must quench Gods wrath as men do fire at the first, by casting in water, and taking away the fewel; by repentance and reformation; pour out water, 1 Sam. 7. 8. Ier. 4. 14. Psal. 6. 8. pray earnestly to him, Zeph. 3 3. Moses by prayer turned away Gods hot anger from Aaron and Israel.
2. Let us take heed of sinning, and so provoking God to anger; and let us be angry with all sin, as he is. He is angry sometimes at the best people, Israel his peculiar treasure, Iudges 2. Num. 11. 2. At the best of his people, with Moses, Aaron, Deut. 9 9.and Miriam, Mic. 6. 4. Exod. 4. 14. 3. At the best of their performances, their prayers, Psal. 80. 4.Psal. 103. 10. God commandeth meeknesse in his word; Christ paterneth it in his life and death; the holy Spirit produceth it in our hearts.
Gods Meekness or Clemency is a property in him, whereby he doth so moderate his anger, that it doth not exceed, yea it doth not match the hainousnesse of the offence; or, it is a property, whereby the Lord in judgement remembreth mercy, not laying such grievous punishments, or of so long continuance upon his creatures, as their sins deserve, no not when he doth correct them, 2 Sam. 7. 14. Ier. 3. 5. Ioel 2. 13. Iohn. 3. 9, 10.
Queen Elizabeth said, next the Scripture she knew no Book did her so much good as Seneca de Clementia. Her clemency was such, that her brother King Edward was wont commonly to call her, His sweet sister Temperance.
Magistrates and Ministers, and all Christians should labor for this grace, they should be slow to anger, and moderate wrath. Magistrates should rule, and Ministers instruct in meeknesse. No vertue is so generally commended, 1 Tim. 6. 11. Titus 3. 2. Iames 3. 17, 18. Humblenesse of minde, and meeknesse of spirit, areMat. 5. 5. often in Scripture set down together, Ephes. 4. 2. Coloss. 3. 2.
God takes to himself also grief and joy. Gods grief is his aptnesse to be displeased with a thing, as a man is with that which grieves him. Joy is the excellency of his nature, by which he is well pleased with other things.
So God attributes to himself desire and detestation, hope and fear. Desire is that wherby he useth fit means to effect any thing. Detestation is that whereby he useth fit and due means to prevent any thing.
God is said to expect or hope for that which he hath used due means to effect,Much what the same with desire and detestation. and therefore requireth that it should be. To fear what he hath used due means to prevent, and so will order the means that it may not be.