Treatise of Divinity, Book 2 · Chapter 9
CHAP. IX.
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 ul…ionis effectum, say the Schoolmen. Gods wrath is his revenging justice; which justice of God, as it simply burns against sinne, the Scripture cals 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. M. Marshall on 2 King. 23. 26. and its contrary, complacency or gentlenesse, which are improperly in God, for he is neither pleased nor displeased; neither can a sudden either perturbation 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 eternall and constant act of his will approves obedience and the purity of the creature, and witnesseth that by some signe of his favour, but abhorres the iniquity and sinne of the same creature, and shewes the same by inflicting a punishment not lesse severe but farre more just then men are wont to doe when they are hot with anger, Exod. 32. 10. Now therefore, let me alone, that my wrath may wa… 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 owne essence, by which it is so displeased with sinne, as it is inclined to punish the sinner; or a setled and unchangeable resolution to punish sinners according to their sinnes.
God is greatly moved to anger against all impenitent sinners,Gods anger signifieth three things. 1 The eternall decree, whereby God hath purposed in himselfe to take vengeance upon all evill doers, John 3. 36. Rom. 1. 18. 2 His menacings or threatnings, Psal. 6. 1. Jonah 3. 9. Hos. 11. 9. 3 It is put for the effects of his anger, for punishment and revenge, Rom. 3. 5. Matth. 3. 7. Ephes. 5. 6. Dr. Benfields Sermon 10, on Heb. …0. 30. especially the unjust enemies of his people, Rom. 1. 18. & 2. 8, 9. 1 Cor. 10. 22. Ephes. 5. 6. & 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 sutable to his worth. And the more worthy a person is, the more easie it is to carry ones selfe unseemlily.
Sinne wrongs God:
1. In his authority; when a just and righteous Governour hath made just and right Lawes: then it is a wrong to his authority, a denying and opposing of it, to neglect, dis-regard, and infringe those Lawes. Sinne is a transgressing of Gods Law, and impenitent sinne, doing it in a very wilfull manner, with a kind of carelessenesse, and bold disrespect of the Law-maker. God should not have shewed himselfe wise, just, good, carefull of mankinde, that is to say, of his owne worke, 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 maine 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 honour, name, and dignity; it is a denying of his perfect wisdome and justice.
3. In his goods, abusing them.
4. In his person, sinne being offensive to the purity of his holy person.
Lastly, the opposing of Gods people wrongs him, in those that are neerest him.
The properties of Gods anger:
1. It is terrible;See Nehem. 9. 32. Heb. 10. 27. Revel. 6. 16, 17. See those words Zagnam, Zagnath, & Charad in my Hebrew Critica. he is called Bagnall Chemath, the Lord of anger, Nahum. 1. 5. His wrath is infinite like himselfe. If we consider it, 1. in regard of its intention, for God is called a consuming fire, Heb. 12. 29. it pierceth the soule, and the inmost part of the Spirit. 2. In respect of its extension, it comprehends in it all kinds of evill, Corporeall, Spirituall,*To this belongs the Catalogue of curses repeated Deut. 21. & Levit. 26. in life, death, after death; it reacheth to Kingdomes, 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, John 3. 36. it is unquenchable fire.
2. Irresistible; compared to a whirlwinde.
God is most wise,God is infinitly just, a perfect hater of sin. of great and perfect unsterstanding. He is slow to anger, never 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.
Ob. Fury is not in me, Esay 27. 4.
Sol. Take fury*The word Chamah in the the originall is rendred excandescentia, burning or fiery wrath, which the last Translation fitly cals fury. for unjust, undue and excessive anger, which riseth too soon, worketh too strong, and continueth 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,*Dr 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 neere. Wrath is the manifestation of that inward distemper by lookes, 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,Consectaries from Gods anger. Hos. 8. 5. Psal. 90. 11. We must quench Gods wrath as men doe fire at the first, by casting in water and taking away the fewell; by repentance and reformation; poure out water, 1 Sam. 7. 8. Jerem. 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, Judges 2. Numb. 11. 2 At the best of his people, with Moses, Aaron and Miriam, Mi…. 6. 4. Exod. 4. 14. 3 At the best of their performances,Deut. 9. 9. their prayers, Psal. 80. 4.
Gods Meeknesse 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,Psal. 103. 10. not laying such grievous punishments, or of so long continuance upon his creatures, as their sinnes deserve, no not when he doth correct them, 2 Sam. 7. 14. Jer. 3. 5. Joel 2. 13. Jon. 3. 9, 10.
Queen Elizabeth said,God commandeth meeknesse in his word; Christ patterneth it in his life and death, the holy Spirit produceth it in our hearts. next the Scripture she knew no Booke 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 labour 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. JAmes 3. 17, 18.Matth. 5. 5. Humblenesse of mind and meeknesse of spirit are often in Scripture set downe together, Ephes. 4. 2. Coloss. 3. 2.
God takes to himselfe also Griefe and Joy. Gods griefe 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 himselfe desire and detestation, hope and feare. Desire is that whereby he useth fit meanes to effect any thing; Detestation is that whereby he useth fit and due meanes to prevent any thing.
God is said to expect or hope for that which he hath used due meanes to effect,Much what the same with desir… and detestation. and therefore requireth that it should be. To feare what he hath used due meanes to prevent, and so will order the meanes that it may not be.