The Power of Godliness, Book 3 · Chapter 11
CHAP. XI. Why Anger is to be ordered aright? Of holy or lawfull Anger, and what that Anger is, which is forbidden in Scripture. Wherein the right ordering of Anger consists, and how just holy Anger is to be stirred up in us, with the severall kindes of disordered Anger that must be shunned.
Question: WHy is Anger to be rightly ordered?
A. 1. Of all passions of the soul, there is not any one that takes such deep root, or extends her branches farther than Choler, whereof neither age, condition, people nor nation, are fully exempt. There are whole Countries which living under a sharp and rough climate, are not acquainted with pleasures: There are others, who contenting themselves with those benefits which nature presents unto them, are not enflamed with any ambition. Some there be, to whom misery is familiar, as they fear not any accidents of fortune. But there is not any, over whom Choler doth not exercise her power, and shew the excess of her rage: yea she enflames whole Kingdoms and Empires; whereas the other passions do only trouble and agitate private persons. We have never seen a whole Nation surprized with the love of one woman. It was never found, that a whole City hath been transported with a desire to heap up treasure: Ambition doth puff up but certain spirits: But we see Cities, Provinces, and whole States, enflamed with Choler, and transported by this fury, with a publike conspiracie of great and small, young and old, men and children, Magistrates and multitude: we see Commonalties, whom this fury hath incensed, runne all to armes, to revenge a disgrace, or a wrong, which they pretend hath been done against them. We have also seen great and powerfull Armies, which have been the terror of the world, ruin themselves by this fury, which hath thrust them into mutiny against their Commanders. 2. Inordinate Anger is most infamous and wretched,Esa. 19.2. …aschas. vir. & vit. an argument of shamefull levity, infirmity, madness. As oft as any man is angry, so often he is mad, ignorant of himself, his friends, his goods; possessed with blindness and stubbornness. He hates truth, embraceth errour, is stiff against them that admonish well, apt to follow perverse counsell: forgetfull of his own credit, an enemy to his own safety, knowing no measure of grief or fierceness. He is wholly against himself untameable, implacable, to his neighbours troublesome, bitter, intollerable. He takes pleasure in his own affliction, and abhorres all remedies, flies the hand of the Physician which might cure him, Yea, in this transport he is offended at any thing, and imitates the savage beasts, whom the most chearfull colours thrust into fury: An innocent smile, a shaking of the head which signifies nothing, a glance of the eye without design, is capable to draw him to the field. How often have we seen this inhumane fury to dissolve even the most sacred friendship upon very frivolous subjects? hath she not provoked dearest friends to duels, and made them serve as spectacles of infamy both to Heaven and earth, for quarrels embraced without any ground? It is then very apparent, that this passion is not only infamous, but also most wretched, seeing that under a weak pretext of revenge, she doth precipitate men into most horrible villanies, and makes them tread all divine and humane Laws under feet, to satiate her insolency and rage. Wherein doubtless she is more to be blamed than all the other passions wherewith the soul of man is afflicted: for that the other passions have this property, that even at the very instant whenas they are as it were in the height of their transport, give way somewhat to reason, and yeeld in some sort unto her commandements, whenas she presents her self to pacifie them. Whereas Choler doth like unto Mariners which are amazed or corrupted, and will give no ear to the voice of the Pilot: or as mutinous souldiers, which will not hear the advice of their Leaders: Yea, she despites truth, if she oppose against her rage; and although she come to know the innocency of the party whom she presecutes, yet she holds obstinacy more honourable than repentance, so as nothing shall be able to make her desist from her unjust and violent pursuits.Hipocrates. Pereg. de ira. cap. 2. 3. If the saying of Physicians be true, that of all the infirmities wherewith we are afflicted, there are none worse nor more dangerous than those which disfigure the face of man, and which make it deformed and unlike unto himself; we must conclude by the same reason, that of all the Passions of man, there is not any one more pernicious, nor more dreadfull than Choler, which alters the gracefull countenance and the whole constitution of man. For as furious and mad men shew the excess of their rage, by the violent changes which appear in their bodies; even so a man transported with Choler, gives great signes of the frenzie that doth afflict him.Persi… Satyr. 3. Senec. Trag. Act. 4. His eyes full of fire and flame which this passion doth kindle, seem fiery and sparkling; his face is wonderfully inflamed as by a certain reflux of bloud which ascends from the heart; his hair stands upright and staring with horrour; his mouth cannot deliver his words; his tongue falters; his feet and hands are in perpetuall motion. He vomits out nothing but threats, he speaks of nothing but bloud and vengeance, Finally, his constitution is so altered, and his looks so terrible, as he seems hideous and fearfull even to his dearest friends. What must the soul then be within, whose outward image is so horrible? 4. Anger is a most deceitfull motion, of which humane condition is easily circumscribed. An angry man sees not the thing as it is, and yet he swells and boyls inwardly, as the dogge that barks at the least sound or sight,Prov. 12.26. & 14.17, 29. Eccl. 7.9. but discerns not who or what it is at which he barks. 5. The holy Ghost hath told us, that anger resteth in the bosom of fools; but a man of cool spirit excelleth in wisdom. The mind of a fool is ever moved; but the spirit of a wise man is quiet both in prosperity and adversity; or if his heart begin to heat, he correcteth himself, lest he slip into evil. 6. An angry man is ever unmindfull of his own condition. If poor he wasteth his goods, being a private man he would rule, being weak he becomes a Lyon, Tyger, Dragon. Where delay is requisite, he makes haste, where haste is necessary, he doubteth. He pleaseth not himself, if he be not all fiery; and of a man becomes a beast, revengefull in mind, threatning in speech, fierce in behaviour, in deeds intemperate. 7. An angry person cannot please God or man, no more than the preposterous servant; who not understanding nor regarding his Masters commandment, as a trouble-house runnes hither and thither, doing nothing in order, all things rashly without discretion.
Q. Is there any holy, just, or lawfull Anger?
A. Anger is a natural affection which is good or evil according as it is moved well or evilly,Rom. 1.18. Jo. 3 36. Zanc. in Col. 3.8. Aul. Gell. lib. 1. Cap. 26. as it agrees or disagrees from the Law of God. 1. In many places of Scripture it is attributed to God himself, to whose most perfect and just nature nothing agreeth, but that which is just and holy. True it is, that neither this nor any other affection is in God if we speak properly, but only attributed unto him, that our weak capacities may better conceive how he exerciseth his works and eternal counsels towards his creatures: But yet forasmuch as nothing is attributed and ascribed unto him which is not good and just, so far forth as it is ascribed, it evidently sheweth, that Anger in its own nature is not evil. 2. It was created by God, and was in man before the fall, and before any evil entred into the world:Zanch. in Eph. 4.26. being therefore the Lords own workmanship, which by his own testimony was approved to be very good, and of greater antiquity than evil it self, it followeth, that the Affection in its own nature is to be esteemed as good and lawfull. 3. This Affection was truly and naturally in our Saviour Christ himself as he was man: For it is said of him,Mar 3.5. Mar. 10.14. Joh. 2.27. Act. 7.24. that he looked angerly upon the Scribes and Pharisees, mourning for the hardness of their hearts. So likewise being incited by an holy anger, to see his Fathers house turned into a market, he driveth the buyers and sellers out of the Temple. Seeing then Christ was angry and yet free from sinne, it followeth that anger in its own nature is just and holy. 4. In Scriptures we read of many holy men that were angry,Exo. 16.20. Act. 8.20. & 13.11, 12 Neh. 5.6 2 Cor. 7.11. Eccl. 7.3. Eph. 4.26. Mat. 5.22. as of Moses, Phineas, Paul, &c. who are not reprehended for it. 5. In true repentance there must be indignrtion and revenge: therefore all anger is not to be condemned. 6. The Scripture seems to condemn some kinde of anger. Anger is better than laughter, Be angry but sinne not. Our Saviour expounding the sixth Commandement, saith, Whosoever is angry with his brother unadvisedly: intimating that all anger is not simply unlawfull, but that which is contrary to the Law of charity. 7. There be just occasions of anger, for which we ought to be offended, and if we be not angry at them, we do fail greatly in our duty we owe to God and man.
Q. Anger is in many places of Scripture condemned and forbidden.Lev. 19.18.
A. In all places where this Affection is forbidden, not the affection it self, as it was created or is renewed by Gods Spirit, but as it is corrupted and depraved with original sinne, is to be understood: for anger being sanctified, is not only just and lawfull, but also commendable, profitable and very necessary, as being the whetstone of true fortitude, whereby we are stirred up and encouraged to maintain the glory of God, and our own persons and estates, against the impiety and injustice of men. Though anger therefore be but a bad mistress to command, yet it is a good servant to obey: though it be an ill Captain, to lead our forces into the field against our spiritual and temporal enemies, yet it is a good souldier so long as it subjecteth it self to the government and discipline of sanctified reason. In a word, not anger simply, but unadvised, inordinate anger is condemned.
Q. Anger is a perturbation of the minde, and therefore evil.
A. As the perturbation of the minde which is moved upon unjust causes and in unequall measure is unjust and evil, so that which is caused upon just and necessary causes, with due and fit moderation, is just and commendable: as for example, when a man seeth God dishonoured, Religion disgraced, wickedness unpunished; If therefore his minde be troubled, this perturbation is not to be condemned, nay to be commended, and they rather to be condemned that are not so troubled.Joh. 2.17. & 11.23i Num. 21.7. Iracundia moderate spirans, zeli est armatura. Nazian. Thus was our Saviour troubled when he saw Gods house polluted; as also when he raised up Lazarus: thus was Phineas disturbed and troubled in minde, when he saw that shameless sinne of Zimrie and Cozbie: and Elias when religion was contemned, idolatry erected, and the Lords true Prophets destroyed. Though therefore anger be a perturbation of the minde, it doth not follow that it is evil, for not the perturbation it self, but the cause and measure thereof maketh it good if it be good, and evil if evil.
Q. Anger blindeth and confoundeth reason.
A. 1. If anger be temperate and moderate, it doth serviceably wait upon reason, and not imperiously over-rule it: and rather maketh a man more constant and resolute in walking the path of truth, which he hath descried with the eye of a clear judgement, than any wayes dazel or offend the sight whereby he should be caused to stumble in the way, or else turn aside into by-pathes of errour. Secondly,Zanch. ubi supra. Though it should be granted that for the instant Reason is somewhat disturbed with the passion, it doth not follow that it is evil or unprofitable; for before the affection is inflamed▪ the reason apprehendeth and judgeth of the injury, and so as it were kindleth the flame; which being kindled, doth for the instant perturb the minde, but the perturbation being quickly overpassed and the minde quieted, reason is made no less fit thereby to judg of the injury, and much more fit to revenge it. And therefore moderate and sanctified anger, is so far from hurting and hindring the judgment of Reason, that it rather serviceably aideth and supporteth it, by inciting and encouraging it couragiously to execute that, which reason hath justly decreed and resolved. As therefore the most precious eye-salve doth presently after it is put into the eye dim and dazle the sight, but afterwards causeth it to see much more clearly; so this affection of moderate and holy anger, doth at the first somewhat trouble reason, but afterwards it maketh it much more active in executing and performing all good designs.
Q. When is Anger rightly ordered?
A. When it is moved, quickned and guided by faith, stirring up godly sorrow for sinne committed by our selves or others, joyned with an holy and just desire of revenge, to the saving of the person, appeasing of Gods anger, or the promoting of the Kingdom of Christ. Faith is the beginning of holy Anger, teaching what is a just and weighty occasion of it, namely, a manifest offence against God. Moses in sundry places is said to be angry, but the occasions of his anger were great, as appears in the particulars. First, He was wroth, because some of the Israelites, Exo. 16.20. Exo. 32.19. Numb. 16.15.against Gods commandement, had reserved Manna till the next day: again, they tempted God in worshiping the golden Calfe. He was also wroth, because Corah, Dathan and Abiram rebelled against him, and in him against God. The causes of just anger are divers: 1. When we see God dishonoured and his glory defaced. We profess our selves to be Gods subjects, now we know that no good subject can with patience endure to hear or see the glory of his Sovereigne impeached. We profess our selves to be Gods servants, and what good servant can abide to see his Master disgraced? We profess our selves Gods children, and good children are more grieved and offended when they perceive that their parents are any wayes abused or injured, than if the injuries were offered to themselves: If therefore we be loyal subjects, faithfull servants, and loving children, we cannot chuse but be incited to a holy anger, if we see our glorious Soveraign, our good Master and gracious Father, by any means dishonoured.Numb. 25.7, 8. Phineas when he saw God dishonoured with that shameless fact of Zimri and Cozbie, being provoked with an holy anger, he revenged this dishonour with the death of both the offenders. Thus also was Elias zealous for Gods glory,1 King. 19.14. because the children of Israel had forsaken his Covenant, cast down his Altars, and slain his Prophets. The second cause of just anger, is when injury is unjustly offered unto our selves: for by the Law of God we are bound to seek the preservation of our own good Name and state: and therefore when either of them is violated or impeached, we may justly use the aid of this holy anger in defending our selves and repelling injury. Though the Apostle Paul as of more than an admirable patience, yet being unjustly smitten by the commandement of the high Priest,Act. 23.2. he sheweth his just displeasure by a sharp reproof. Yea our Saviour Christ the lively picture of true patience, when contrary to all justice he was stroken by the high Priests servant,Ioh. 18.23. he sheweth himself displeased by his reprehension; though at that time he offered himself as it were to suffer all contumelious injuries which pride assisted with malice could imagin or impose.Mat. 5.39. Rom. 12.…7. But this gives no place to private revenge inward or outward, which is, when out of bitterness of Spirit we seek the hurt of them that have wronged us.Luk. 18.3. If we sustain wrong, it is lawfull to implore the aid of the Magistrate, but not with a minde or desire of his hurt that hath done us wrong. The third cause of just anger is, when injury is offered to our brethren: for as by the Law of charity we are bound to love them as our selves, so the same Law bindeth us to be angry for those injuries which are offered unto them, as if they were offered unto our selves.Act. 7.24. And thus was Moses angry with the Egyptian who wronged the Israelite. 2 Sam. 13.21.Thus was David angry with Ammon for deflowring his sister, and with Absolom for his cruel murthering of Ammon. And thus was good Nehemiah provoked to anger when he saw the people oppressed.Neh. 5.6. As faith sheweth what is a just cause of anger, so it directeth in the motion, that it be conceived upon counsel and deliberation. Establish thy thoughts by counsel. Prov. 20.18.If thoughts must be established by counsel, then the affections, and so our anger also. Be slow to anger. Counsel ought to be the foundation of all our actions,Jam. 1.19. and therefore much more of our affections, which are the beginnings of our actions. Moreover, just and lawfull Anger must be stirred up by good and holy affections, as namely, by desire to maintain the honour and praise of God, by love of justice and vertue, by hatred and detestation of vice, and of all that is evil. One saith well to this purpose, that Anger must attend upon vertue, and be stirred up by it against sinne, as the Dog attends upon the Shepherd, and waites upon his eye and hand, when to follow him, and when to pursue the Wolfe. But the hatred of sinne, and love of justice, is quickened by a lively faith. The Object of holy and just Anger is sinne, and not the person, but onelyonly by reason of the sinne. Thus David saith of himself,Psal. 119.139. that he was consumed with Anger, not because the men with whom he was angry, were his enemies, but because they kept not Gods Laws. Nothing more dishonoureth God then sinne, and nothing should more offend and displease us then sinne, whether in our selves or others. When therefore we fall into sinne, we are to be offended with our selves, that so we may avert the Lords Anger from us; for as they which judge themselves, shall not be judged of the Lord, 1 Cor. 11.31.so they who are angry with themselves for sinne, shall escape the Lords Anger. And this our Anger must proceed to an holy revenge. Those that have wallowed themselves in voluptuous pleasures, are to judge, subdue, and mortifie them, though they be as dear and pretious unto them as their right hand or eye. Those who have defrauded their neighbour by purloyning away his goods, are with Zacheus to make restitution four-fold.Luk. 19.8. And as we are bound by the Law of charity to love our neighbours as our selves, so also to be angry with them as with our selves, namely, with this holy kind of Anger for sinne. Whensover therefore we see them by their sinnes dishonour God, we are to be displeased therewith, and so farre forth as the limits of our callings extend to shew our selves offended, according to the example of the Prophet Jeremie, who because the people would not hear the Word of the Lord,Ier. 6.10, 11. was even filled with divine wrath. But here we must further learn to put a differene between the cause and offence of God, and the cause and offence of man: for just Anger is directed against persons, more for the offence of God, then for wrong done unto our selves. And from this it followeth, that in our own case we must be meek and patient, but zealous in that concernes the glory of God. Wherefore we must look to the causes of Anger, not onelyonly that they be just, but also weighty and of some importance: for if every small trifle be sufficient to provoke us to Anger, well may we manifest great justice, but without question we shall shew little love: for love suffereth long, it is not easily provoked to Anger,1 Cor. 13.4, 5, 7. 1 Pet. 4.8. it suffereth all things. The Properties of holy indignation are these. 1. It must begin at home: we must first be angry at our selves for our own transgressions. 2. It must be mixed and tempered with love and charity. It is the property of God himself, in wrath to remember mercy, Hab. 3.1, 2. Exo. 32.and herein we must be like unto him. This was Moses his practice, who out of his love prayed for those, with whom he was greatly offended. 3. Anger against any offence, must be mixed with sorrow for the same offence.Mat. 3.5. Thus Christ was angry with the Jews, but withall he sorrowed for the hardness of their hearts. The reason hereof is this. In any society whatsoever it be, if one member sinneth, the sinne of that one member, is the punishment of the rest that be in that society; even as it is in the body, if one part be afflicted and ill at ease, the rest will be distempered. Paul saith of himself, that he was afraid, lest when he came to the Corinths, 2 Cor. 12.21. Gal. 6.1.God would humble him for their sinnes: But he teacheth withall, that those which are fallen into any fault, must be restored with the spirit of meekness, because we our selves are subject to the same tentations. 4. In holy Anger we must observe Christian modesty, in abstaining from malicious and wicked speeches, or unjust and spitefull actions in expressing our Anger: and to this purpose we are alwaies to remember of what spirit we are: for undoubtedly, how just soever our cause be, if we defend it with spitefull and bitter speeches, it is not the Spirit of God which speaketh in us. Let us rather follow the example of our Saviour Christ, who when he was buffeted, and grossely abused, reproved the offender with great mildness: and of Mychael the Arch-angell,Iud. 9. who when he strove with the Divell himself about the body of Moses, durst not blame him with cursed speaking, but said, The Lord rebuke thee. 5. It is required also, that in our Anger there be observed a fit decorum, and due respect, and that both in regard of the party himself, who is provoked to Anger, and also the other, with whom he is angry. For first, in respect of the party himself, he is not to behave himself alike in what place and calling soever he be: for if he be a Magistrate, he is to shew his Anger not only in countenance and word, but also in actions. If he be a Father, he is not with Ely to shew his displeasure to his rebellious sonnes onelyonly by mild admonition, but also by discreet correction: On the other side, it is sufficient for him who is a private man, if he manifest his Anger in word and countenance; nay, it is unlawfull for him to proceed any further, unless his Calling warrant him thereunto. Again, the offenders are not to be used all alike; a mean private man is not to shew his Anger in the same manner to a Noble-man or Magistrate, as he would to his equall or inferiour: for though he may justly be angry with his sinne, yet he is to reverence his Place and Calling. The Son must not shew his Anger towards his Father, as the Father sheweth his towards his Son, for he is bound to fear and reverence his person, though he justly hate his sinne. And both these points have the Saints from time to time duely observed: Moses a Magistrate, to whom the Sword of Justice was committed, when he was provoked to Anger by the sinne of the people, did not onelyonly shew his Anger in countenance, or by a mild admonition, but by unsheathing the Sword of Justice,Exo. 32.27. Mat. 3.7. and justly punishing the offenders for their execrable idolatry. John Baptist having onelyonly authority to use the Sword of the Spirit, being offended with the hypocrisie of the Scribes and Pharisees, expresseth his Anger by sharp and vehement reprehensions.Gen. 31.36. Jacob being a private man, sheweth his Anger towards churlish Laban his Father-in-law, by mild and gentle admonitions. Jonathan being justly incensed by the barbarous tyranny of his merciless Father,1 Sam. 20.34. signified his Anger onelyonly by rising from the Table and departing. The three Companions of Daniel though with a godly zeal they abhorred the Kings prophane idolatry,Dan. 3.16. yet they shewed their displeasure in humble and respective words. And so though Paul detested the gentilisme of Festus and Agrippa, Act 25.yet he used them with all due respect as it beseemed their high Calling. By all which examples it is manifest that we are to use Christian seemliness and discretion if we would have our Anger approved as just and holy. 6. Just Anger must be contained within the bounds of our particular calling, that is so chained, as it make us not to forgo or forsake our duties which we owe to God and man. Anger must whet on to the performance of any good Office we owe unto men, and not withdraw us in any thing, wherein we are bound unto them. 7. Anger must be uniforme and moderate, rising and falling according to the nature of the offence, but ever running in his own channell, within its banks: otherwise it will quickly mingle with corrupt and carnall Anger, and so degenerate into fleshly Anger, and from that to fury. Godly Anger will not lean to sinne in one man, and detest it in another; nor fly out against this offence, approve of that: but it abhorreth all evil in whomsoever, himself and others, friend and foe, near of blood, and further off, according to the nature of it, without by-respects. 8. It must be seasonable, both for time and continuance. When just and weighty occasion is offered, then are we to conceive displeasure: but our Anger must not continue longer then the cause requireth, lest by reason of our corruption it degenerate into malice. For, as the most pure Wine doth in time wax sour upon the dregs: so our most holy Anger if it be long retained, is in danger of receiving some soureness of malice from the dregs of our corruption. The safest and best course, is quickly to be appeased, if the party offending shew signes of true repentance, either for his sinne towards God, or his injury offered unto us: for reformation is the aime of holy Anger, which is to cease when the end is obtained; and seeing upon hearty sorrow God pardoneth and forgiveth, we must not retain what he remitteth. If we would have our Anger just and holy, the end must be just and holy. And that is, first, the glory of God, which is set forth by our Anger, either when being pirvate men we shew our selves his Children and servants, by manifesting our hatred and detestation of sinne in word and countenance, and so adorne the Profession which we profess; or being Magistrates do become his instruments in punishing sinnes and executing justice. The second end is, the good of the Church and Common-wealth: which end, though it appertain unto all which are members of those bodies, yet doth it more properly belong unto Magistrates, who are to shew their Anger in punishing sinne, not onelyonly that civil justice, which is the prop of the Common-wealth, may be maintained, but also that Gods Anger which hangeth over whole Countries, where sinne is countenanced or not justly punished, may be averted: for if sinne be punished by men in authority, God will not punish the Common-wealth for it. Whereas otherwise, if Magistrates wink at sinne, and so neglect their duty imposed by God, the Lord will in Anger take the Sword of Justice into his own hands, and punish not onelyonly the Malefactors for offending, but the Magistrate for not executing his duty, yea, the whole Common-wealth, which is stained and polluted with their sinnes. The third end of just Anger, is the good of the party who suffereth the injury, for hereby the offender is restrained from committing the like, when either private men sharpely reprove him, or Magistrates severely punish him for his offence; whereas if neither private men do by their Anger shew their dislike, nor Magistrates inflict punishments for his misdemeanour, he is ready to redouble his injuries. The last end is the good of the party, who by offering the injury provoked us to Anger. For, private men are to be angry with their neighbour, not because they maligne him or seek his hurt, but because they may discourage him in his sinne, and so work his amendment. And in like manner, Magistrates must shew their Anger in punishing offenders, not to revenge themselves on their persons, but that they may seek their good in reforming their vices. For, what greater good can a man do his Brother, then to reclaim him from his sinne, which otherwise would destroy both body and soul by remaining in it?
Q. How is this just and holy Anger to be stirred up in us?
A. Anger is stirred up, quickned and increased by the exaggeration of the injury done or received, which is done by the consideration of four circumstances. The first drawn from the person of him that hath done the wrong; as his baseness, wisdom, gravity, vertue, and Office; if he have pretended former friendship, have received many kindnesses at our hands, and in lieu of reward, recognition and gratitude repay us with injuries and ingratitude; if he have offered us many injuries before, that which we never revenged, or which endamaging us, greatly endamaged himself, as a fly to put forth a mans eye, looseth her own life. In all these respects we have just cause to be offended with our selves for sinne committed against God. What are we in comparison of him? more base then the dust, less then nothing. If a base Pesant, should buffet a Prince, it would be accounted an heinous injury: much more abhominable is it in me, that I should rebell against the Lord of Glory. That I should sinne against him, who have been inriched with such wisdom and understanding, adorned with so many gifts, beautified with precious favours, beset with means to keep me from sinne. Ah, that I have used my wit to wrong ends, my power to evil, and so have fought against the Lord with his own weapons! Many injuries have I done unto his Majesty, which he hath put up with patience; and therefore I have taken courage to offend the more; As he hath laden me with his mercies, I have pressed him with my sinnes. I that cannot brook unthankfullness in another man for some scraps of kindness, do most unthankfully tread the mercies of God underfeet. And what have I profited by this my disobedience? I have denied loyalty to my absolute Sovereign, and stripped my soul of grace, robbed my conscience of comfort, and endangered soul and body unto eternal perdition, and plucked upon my head many temporall calamities. The second Circumstance is the injury it self; as if we be injured in the goods of our soul or body, substance, name or the like. And as the thing wherein we are wronged is greater, of more esteeme, of larger extent, so is our Anger conceived against it; specially if it aimed at an evil end. This comes to be considered in the wrong done against God: for we have injured him in his glory, which is most dear unto him, impeached his sovereignty, which is most absolute and universall, denied homage which is most due; and all this to satisfie the lusts of the flesh, to inlarge the Kingdom of Satan. The third is the person injured; as if he be one of great place, authority and vertue; if one that was then presently doing or labouring for the offenders good and commodity. If among divers, who might, and in reason should have been injured rather then he, yet he was singled from the rest, and if the wrong offered to one, hath necessarily redounded to the loss of many. In each of these Particulars we have just cause to be most offended with our selves. For by our sinnes we have done intollerable injurie to the Lord of glory, who is great and terrible in himself, of incomprehensible Majesty: To whom we are indebted for inestimable favours, more then ever we can pay, who hath been ever ready to do us good, and loadeth us daily with his blessings. Whom should we not have wronged rather then him? but we have wronged him above all, and in that have hurt our selves, our friends, the creatures, his servants, who have all fared the worse for our disobedience. The fourth is the manner of injuring; as if we be in countenance and externall appearance held as friends, and secretly injured like enemies; if a long time the injury was thought upon and premeditated; if in place where we ought to be loved, honoured or reverenced, there we be wronged, dishonoured, disgraced; if the injury be publique before a multitude; if often repeated and done against admonition. In words we professed our selves to be the servants of Christ, but in deeds we denied him negligently, willingly, before men, against warning. How lightly have we regarded his presence? How many times have we sinned against knowledge or conscience? How have we suffered our hearts to rove after vanity, when they should have attended upon God in his holy Ordinances? If ever there were just cause of holy indignation, each man hath reason to be most offended with himself for his trespasses against God.
Q. What are the severall Kinds of disordered Anger that must be shunned?
A. Anger is disordered when it is not moved by faith, ariseth not from love, keepeth not within its bounds, and is not directed to a right end. The kinds are many. 1. Devilish, which rageth against vertue and godliness, is incensed by most innocent and vertuous actions. Some there are whose malignant eyes do abhorre nothing more then the bright beames of vertue, either because they think that the beauty of others perfection, causeth the deformity of their vices to seem more ugly, or that their degenerated natures are become like unto Satans, who hateth vertue because it is vertue. An example hereof we have in Cain, whose Anger was kindled against his Brother,Gen. 4.5. because he was accepted in Gods sight, as being more holy then himself. As also in Saul who was incensed against Jonathan, for his vertuous demeanour towards David: In Asa, 1 Sam. 20.30. 2 Chro. 26.20.who was offended with the Prophet the Ambassadour of the Lord, for delivering faithfully that Ambassage which the Lord had put in his mouth.Dan. 3.13. In Nabuchadnezar who was enraged against the three young men, because they refused to commit Idolatry: And in the Jews, who were filled with wrath, because our Saviour made a true Exposition of the Scriptures,Luk. 4.28. and rightly applied them unto them. And too many examples we have in these daies, of such as cannot with any patience endure to hear their duties taught them, and their vices publikely reproved out of Gods Word, or yet any private admonition,2 Sam. 3.8. but they are ready (like those that are in a raging fit of a burning Ague) to despite the Physician, that endeavoureth to cure them. Yea, the sight of godliness doth move some to rage and fury, that they are vexed at nothing so much as to see that some make conscience of their waies. 2. Rash and unadvised, which hath divers branches. First, Unjust Anger, that hath no other ground but our own suspicion or imagination.1 Sam. 17.28. And thus was Eliab angry with his Brother David, because he suspected him to be proud, whereas in truth his own pride was the cause of his suspicion. And this is the most common cause of Anger in these daies: for want of love causeth men to interpret the actions of others in the worst sense, and upon their false surmises they ground their Anger. One is angry because saluting his neighbour, he did not resalute him, whereas perhaps he did not see him, or at the least having his mind otherwise occupied did not observe him: Another is offended if any in his company is merry, thinking that he maketh himself sport with his infirmities; another because he is too sad, imagining that it is because his company displeaseth him. Yea, so prone are men to invent causes where none is, that oftentimes they are sore displeased because they have received small benefits not answerable to their expectation, or not equall to those they see bestowed upon others;Eccl. 4.4. or because they thrive not as fast as their neighbours, or such as belong unto them rise not in the world as their fellows and companions. The second branch of rash Anger is causeless, when we are provoked upon no cause, or by every small and trifling occasion. Hereby love and charity is notably violated, when every slight cause incenseth us to Anger: for love suffereth all things; and therefore their love is small who will suffer nothing. Love covereth a multitude of sinnes: 1 Cor. 13.7. Prov. 10.12.they therefore that find causes where they are not, rather then cover them where they are, do plainly shew their want of love, and their too great proneness to Anger. It is the nature of love to make great faults seem little, and little faults none at all: but Anger maketh every slip a Capitall offence, and every word of disgrace worthy a stab. And as when we behold the Sunne rising through thick and foggy vapours, we imagine it to be of a farre greater quantity then when the ayr is pure and clear: so when the foggy mists of Anger do overshadow reason, we suppose every fault to be greater then it would appear if this turbulent affection were dispelled with the lively heat of ardent love. Some are angry at the imperfections of nature, which being not in the parties power to amend, should rather move compassion then provoke Anger. Others are angry at faults committed at unawares, unwillingly and unwittingly, whereas they might with as great reason be angry with a Traveller for going out of his way, or with one who stumbleth in the dark for not keeping footing, or with one who is sick because he is sick.Prov. 19.11. It is the glory of a man to pass over a transgression, to wink at smaller infirmities, and to remit greater wrongs: yet not so, as to be silent at Gods dishonour, with the perill of the soul of the sinner, or at the grievances which are offered to himself from them. To this Head also must be referred hasty and suddain Anger, which is conceived without counsell and deliberation. This is condemned and forbidden in the Word of God.Eccl. 7.9. Be not of an hasty spirit to be angry, for Anger resteth in the bosom of fools. This hastiness to Anger is a foolish vice; for as it alwaies beginneth with rashness, so it commonly endeth with repentance: for after the hasty man hath injured his neighbour by unadvised words or injurious deeds, then he sheweth himself sorry for it; and so like a foolish Surgeon, first he breaketh his head, and after gives him a Plaster, which though it heal the wound, yet oftentimes it leaves a scarre. These are but the least evils which accompany rash Anger; for how many have there been who in their fury have revealed their friends secrets, more dear unto them then their own lives? Yea, how many through this rash Anger have violated the persons, nay murthered them with whom they were linked in the straightest bonds of friendship? and so have done that in a moment, which they have with bitterness repented the whole course of their lives; then the which no greater folly can be committed.Prov. 14.17, 29. Prov 29.22. Prov. 12.16. And therefore it is well said of the wise man, He that is hasty to anger committeth folly. And lest we should think that he seldom thus offendeth, he telleth us, that a furious man aboundeth in transgression. 3. Immoderate and immodest Anger is disordered: for be the cause of Anger just and lawfull, yet if it degenerate into wrath and fury,1 Sam. 25.13, 2. if it grow violent, it savoureth not of the Spirit, but of the flesh. Now if we would know how to discerne when our Anger is immoderate, it is easily known by the fruits thereof. As first, when it provoketh us to utter words dishonourable to God, either by prophane blaspheming of his holy Name, or wicked cursing and imprecations; whereby we desire that he should be the executioner of our malice; or opprobrious to our neighbours, as when our Anger bursteth out into bitter and reviling speeches tending only to his disgrace.2 Sam. 16.5. An example whereof we have in Shemei, who reviled David with great bitterness, giving him bad and unreverent termes. Secondly, when it bursteth forth in unseemly, scornfull, and contemptuous gestures.Act. 7.54. Eph. 4.31. Thus the Jews, in undecent and uncharitable manner, gnashed with their teeth at Steven. And Paul sets down clamours and crying speeches between person and person, as the fruits of wicked Anger. Thirdly, When we have no regard of any decorum or order, either in respect of our selves, or those with whom we are angry. Not in respect of our selves, as when by Anger we are provoked to take revenge being but private men, whereas revenge belongeth only to God, and to the Magistrate who is the Lords Deputy, according to that,Rom. 12.19. Deut. 32.35. Avenge not your selves, but give place to Anger; For it is written, vengeance is mine, and I will repay it, saith the Lord. So also our Anger is immoderate when we have no respect of the party with whom we are angry: as when the Son being provoked to Anger against his Father, though it be for a just cause, doth not use him with that respect and reverence which becometh him, but bursteth out into undutifull and insolent speeches: quite contrary to the example of Jacob, Gen. 31.36.who being but a Son-in-law did not in his Anger forget his duty, though in vehemency he somewhat exceed. And of Jonathan, who though he had just cause to be Angry with his Father Saul, 1 Sam. 20 3.yet he only shewed it by rising from the Table and departing. And the like may be said of the servants Anger towards his Master, the subjects towards the Magistrate, and of all inferiours towards their superiours. Fourthly, When it makes us to forget any duty of love which we owe unto them, for good anger hinders not from, but furthers us to the performance of all good services in the behalf of the delinquent parties, as to pray for them, give them direction for reformation of their transgressions. It was an error in the Disciples, that forgetting their duty of love unto their Brethren, they desired that fire might come down from Heaven, Luk. 9.59.and destroy the Samaritans. Fifthly, When it stirreth up to violent, inconsiderate, unseasonable reproofs. Anger is too hot,Psal. 106.32, 33. if we cannot hold in till it be fit to speak: if we be so overcharged, that we cannot rest till we have uttered our mind, without respect of the season and opportunity, it is too violent to be good. Lastly, Anger is over-violent when it is not mixed with sorrow proportionable to the displeasure that we conceive. For godly anger issueth from love, and is joyned with compassion, so that he that is moved with anger against the offence, cannot but pity and grieve for the offender, in degree answerable to his anger. 4. Partiall, deformed anger is out of frame. For, as faith cleaveth to the whole Word of God, so the affections moved thereby are universall and uniforme. If they carry the stamp of God, they must necessarily be moved according to his property. Now anger is deformed. First, When it is hot and fiery against some sinnes, but can brook others no less notorious, either because it doth sute with our disposition, or we have little wrong thereby. For holy anger must be measurably porportioned to the measure of the offence; greatest indignation must be conceived against the greatest transgressions, though they bring not to us so great annoyances: and smaller faults should less displease us, though in private respects they seem to be more for our damage: for every part ought rather to be tenderly affected at Gods dishonour, then his own detriment. Secondly, When we are zealous against sinne in our enemies, or them that we like not, but remiss against it in our selves, our familiars, benefactors, kinsfolks, and dearest friends. He that is moved at sinne as he ought, doth more take to heart the sinnes of them that be nearly united to him, then of them that be further off; as the sinne of a Brother, more then of a stranger, of a Child more then of a Brother, of a Yoke-fellow more then of a Child: and our own more then of a Yoke-fellow, Child, Brother, or of any or all others. Thirdly, when we are moved equally with small and great offences: for there be degrees of sinne, and accordingly our anger must be incensed. 5. Anger is unlawfull when it is directed against the person of the offender, not against his offence, and aimes at his loss, hurt or destruction, but propounds not any lawfull end; as the glory of God, the publique good of Church or Common-wealth, the private benefit of our selves or of our neighbours, or the reformation of the delinquent party. He must needs shoot wide, that looks awry. And this is alwaies to be observed in all examples of unjust anger, as in Cains anger towards Abel; Sauls towards David; Nebuchadnezars towards the three Companions of Daniel; the Scribes and Pharisees towards our Saviour Christ. But if we will be Christs Disciples, we must follow his Doctrine and example. His Doctrine, Love your enemies, do good to those that hate you. Mat. 5.44.That you may be the Sonnes of your Father which is in Heaven. Where he plainly intimateth, that they are not the Sonnes of God, who do not love the persons of their very enemies. We must follow also his example, who prayed for his enemies even while he was upon the Cross subject to their outragious injuries:Luk. 23.34. Act. 7.66. Numb. 24.10. Quis furor est terram sensu vexare carentem? Homer reprehending Achilles. which blessed President holy Stephen imitated. But many are not only incensed against the persons of their enemies who are men like unto themselves, but also with bruit beasts, which are not capable thereof; as we may see in the example of Balaam. Yea, even with things that want both sense and life, and so was Xerxes angry with the Rivers, and sent Letters full of menacing threatnings to the Hils. And many such are subject to continuall view, who if any thing in their hands displease them, will not stick to dash it against the ground, though after, they are fain to take it up again: or to spoile and break it in pieces, though afterward, they must be glad to bestow great labour in repairing that which by greater folly they have defaced. But these men may fitly be compared unto Children, who having gotten a fall, beate the earth; so they having received some hurt through their own folly or negligence, are angry. 6. Unseasonable anger is unjust, when as being long retained it becometh hatred. And this hapneth not only when men are provoked unto anger upon weighty causes, but also when it is grounded on the most slight occasions. For when vain trifles have stirred them up to wrath, they persevere in it, lest they might seem to have begun without cause, and so against all reason the unjustice of their anger makes them persist in it with greater obstinacy. For therefore they retain it, yea, increase it, that the greatness of their anger may make men believe that it could not choose, but arise from some weighty occasion and just cause: and so they choose rather to seem just, than to be just.