continuing in our Anger vvhat doe wee els but intreate the Lord that he will continue his anger towards vs A notable place to this purpose we haue Eccl. 28. 1. He that seeketh vengeance shall finde vengeance of the Lorde and he will Eccles 28. 12. c. surelie keepe his sinnes 2. Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes be forgiuen thee also when thou prayest 3. Should a man beare hatred against man desire forgiuenes of the Lord 4. he wil shew no mercie to maÌ„ who is like him selfe and will he aske forgiuenesse of his owne sinnes 5. If he that is but flesh nourish hatred and aske pardon of God who wil intreate for his sinnes 6. Remember the end and let emnitie passe c. It also maketh men notablie sinne against the third commaundement by causing them thorough impatience to fall into cursing and imprecations swearing and blaspheming the name of God It causeth them also grieuouslie to sinne against the fourth commaundement by making them vnfit for the exercises of the Sabaoth as Inuocation and hearing of the worde because they who are possessed therwith haue their minds disturbed and distracted either by thinking vpon the iniurie or els of reuenge So that there is not one commaundement of the first table which anger doth not notoriouslie violate But as it ouerthroweth the vertues It ouerthroweth Iustice charitie of the first table which respect pietie so also of the second table which respect Iustice and first of all iustice it selfe whose generall rule is this Vt suum cuique tribuatur that that be giuen to euerie one which belongeth to him For anger maketh men not onelie to neglect all good duties which they owe vnto their neighbours but also to oppresse them with vndeserued iniuries and vniust reuenge It ouerthroweth also charity which is the some of the second table whose generall rule is this That we loue our neighbours as our selues for anger in steed of performing any duties of loue causeth men to bring forth the fruits of hatred and in stead of louing their neighbours as themselues it maketh them to hate them as their mortall enimies Infinite it were to stand vpon particulars but by this which hath beene said it is apparant that the furious flame of anger doth consume in vs all the vertues and sanctifying graces of Gods spirit wherein principallie the Image of God consisteth Sect. 2. Secondlie as it defaceth in vs the image of God so it doth make vs like 1. Vniust anger maketh men like the deuill vnto Sathan for hee is the spirit of discension wrath and reuenge as God is a spirit of loue and peace It is the nature of Sathan to delight in rage and furie for he is a murtherer from the beginning Joh. 8. 44. not onely murthering Ioh. 8. 44 himselfe but prouoking others to murther by filling their harts with wrathe and reuenge And this the Heathens were not ignorant of for they called these wicked spirits which are the authors of anger discension and reuenge furies because they filled mens mindes with furie and madnesse Sect. 3. Thirdly it maketh vs subiect to Gods 3. It maketh men subiect to Gods anger Math. 6. 14. 15. anger for as we forgiue others so doth God forgeue vs. Math. 6. 14. 15. If therefore wee retayne our anger towardes our brethren God will retaine his anger towards vs. We know by common experience that he who is appointed an arbitratour or daysman to reconcile neighbours is oftentimes by the froward behauiour and obstinate stiffnes of the one partie so offended and displeased that whereas he was indifferent he is made an aduersarie so the Lorde playeth the part of an vmpire or arbitratour to worke reconciliation betweene brethren But if either of them bee so stiffe and contentious that he will not be reconciled what doth he els but by refusing the Lordes arbitrement and detetmination make God his enimie Sect. 4. Fourthly it exposeth men to contempt 4. Vniust anger exposeth meÌ„ to contempt for howsoeuer they are therefore angry because they would not bee despised and disregarded yet nothing in truth doth sooner worke contempt in the mindes not onely of strangers but also of a mans owne children and seruants then vniust anger For when their anger and the fruites thereof clamorous brauling and fighting are vsuall and common aswell for trifles as waightie matters men desperately contemne both when they haue no hope to preuent either They therefore who desire that these bitter drugs of correction should haue any effectuall operation in the mindes of inferiours for the purging away of their faults and vices must vse CorrectioÌ„ to be vsed like Physicke them like Physick which if it be ordinary will worke noe extraordinary effect because it groweth familiar with our natures and therfore not fit to worke vppon them nam medentur contraria and hence it is that Physick becommeth vnprofitable to those men in the time of greeuous sicknes which vppon euery trifling occasion haue vsed it in the time of health and made it as it were sauce to disgest their meate so if we would haue the physick of the minde correction and chastizement to worke desired effect they must be vsed sparingly and not for euery slippe and infirmity which oftentimes in wisdome should be dissembled as though it were not perceiued and often The vanity of ordinary scoulding and brawling pardoned in hope of amendment otherwise if euery toye and small ouersight prouoke anger and anger incite to scoulding and fighting not onely the parties corrected are not bettered but rather made more obstinate and obdurate in their vices for their harts like Anuils become harder with often beating but also he that correcteth doth disfurnish himselfe of all fit remedies to cure more desperate diseases For if he vse bitter chiding and seuere fighting for the cure of euery trifling fault what remedie doth he reserue for correcting and reforming haynous offences surelie none Whereby it commeth to passe that inferiours will not be restrained from committing all faults but rather will be as easelie induced to commit the greatest as the least because there is no great difference in the punishment But he who is wise and discreet will passe ouer many small faults as though Discretion required in correction he perceiued them not both because as one saith Gratissimum est genus veniae nescire quid quisque peccauit It is the most acceptable kinde of pardon to seeme Senec. de ira lib. 2. cap. â—3 ignorant of the fault as also least taking notice of euery little slippe hee make the offendour shamelesse and impudent in defending that as well done which hee cannot excuse as not done Whereas so long as he thinketh his fault vnknowne he will bee so fearefull of committing the like that he wâ—ll be carefull in hiding that which he hath alreadie committed But if he perceiue that the offendour taketh
of the people did not onelie shew his anger in countenance or by a milde admonition but by vnsheathing the sworde of Iustice and iustlie punishing Exod. 32. 27. the offenders for their execrable idolatrie John Baptist hauing onely authoritie to vse the sworde of the spirit being offended with the hypocrisie of the Scribes and Pharises expresseth his Math 3. 7. anger by sharpe and vehement reprehensions Iacob beeing a priuate man Gen. 31. 36. sheweth his anger towards churlish Laban his father in lawe by milde and gentle admonitions Ionathan being iustlie incensed by the barbarous tirannie of 1. Sam 20 34 his mercilesse father signified his anger onely by rising from the table and departing The three children though with a godlye zeale they abhorred the Dan. 3. 16 kings prophane idolatrie yet they shewed their displeasure in humble respectiue words And so though Paul detested the gentilisme of Festus and Agrippa yet he vsed them with all due respect as it beseemed their high callings By all Act◠25 which examples it is manifest that we are to vse Christian seemelines and discretion if we would haue our anger approued as iust and holy And somuch for the manner of our Sect. 11. Anger in the next place we are to speak The obiect of iust Anger of the obiect thereof and that must not be the person of our neighbour but his vice sinne and iniustice For though we are to be angrie at yea to hate the vices of men yet we are to loue their persons and in the middest of our anger to seeke their good especially the saluation of their soules and in regard hereof we we ought to grieue more for their sinne then for the iniures which by their sinnes they haue offered vs. And thus was holy Dauid affected whose zeale did euen consume him because his enemies had forgotten the worde of the Psal 119. 139. Lord Psal 119. 139. and such was the anger of our Sauiour Christ who in the midest thereof did mourne for the hardnesse of their harts Mar. 3. 5. But on the Mar. 3. 5. other side we are to take heede that we doe not approue of the sinne for the offenders sake for we ought to hate sinne in our friends parents yea in our owne harts or wheresoeuer els we finde it and in no wise to loue this deadly poyson though it be brought vnto vs in a vessell of gold neuer so precious in our eies Here therefore we must avoyd two extreames the one to hate the person for the sinnes sake The other to loue the sinne for the persons sake for as we would condemne his folly who would loath an exquisite picture because it had a spot of dirt vpon i◠or his that should so extreamly dote vpon the rare workmanship of so excellent a feature that he also would be in loue with the dirte for the pictures sake and on the other side cōmend his wisdome who should so like the picture as in the meane time he disliketh of the deformitie So alike foolishe is he who will be angrie at the person of man it selfe which was formed after Gods owne image because this image is spotted and defiled with sinne or he who will like and approue of such filthie corruptions and deformites where with it is defaced but he is truly wise who so hateth the polluted spots of synne that in the meane time he loueth Gods excellent workemanship and so esteemeth of the workemanship that he is much displeased with the pollution which deformeth it But the practise of the world is farre otherwise for men will hardlie be friend to the person but they will be a friend to the sinne also nor an enimie to the sinne but they will with all maligne the person or els that which is worse they will hate the person of their neighbour and loue his vice Sect. 12. And so much for the obiect of iust anger The fourth thing to be considered The tyme of iust anger in iust anger is the time which must be short Not that it is vnlawfull to continue long in anger if it continue iust but least our holy anger by reason of our corruption degenerate into malice For as the most pure wine doth in time waxe sower vpon the dregs so our most holie anger if it be long retained is in daunger of receauing some sowrenesse of malice from the dregs of our corrupruption The saufest therefore and best course is quicklie to be appeased especiallie if the partie offending shew signes of repentance eyther for his sinne towards God or his iniurie offered vnto vs for seeing vppon hartie sorrow God pardoneth and forgiueth let vs not retaine that which he remitteth Sect. 13. And so much for the time The last The ende◠to be propounded in iust anger thing to be considered is the end which if we would haue our anger iust and holie must be iust and holy also The end of our anger is iust and holy when therein we propound vnto our selues eyther the glorie of God or the publick good of the church or common wealth or the priuate benefit of him who either suffereth or doth the iniure First for the glorie of God we set it forth by our anger The glory of God either when being priuate men we shew our selues his children and seruants by manifesting our hatred and detestation of sinne in word or countenance and so adorne the profession which we professe or being Magistrates doe become his instruments in punishing sinnes and executing iustice if therfore either priuate men or Magistrates propound vnto themselues this maine and principall end in their anger it is iust and holie The second end is the good of the 2. The good of the church and common wealth church and common wealth which end though it appertaine vnto all which are members of these bodies yet dooth it more properly belong vnto Magistrates who are to shew their anger in punishing sinne not onely that ciuill iustice vvhich is the proppe of the common vvealth may be mainteined but also that Gods anger vvhich hangeth ouer whole countries vvhere sinne is countenanced or not iustly punished may be auerted for if synne be punished by men in authoritie God vvill not punish the common vvealth for it Whereas otherwise if Magistrates vvincke at synne and so neglect their dutie imposed by God the Lord vvill in anger take the sworde of Iustice into his owne hands and punish not only the malefactour for offending but the Magistrate for not executing his duty yea the whole cōmonwealth which is stained and polluted with their sinnes Examples hereof are plentifull in the Examples vvorde of God for the synne of Zimrie vvith Cozby God sent a greiuous plague Nom. 25. amongst the people but after Phinees had executed iustice by slaying both the offenders the plague ceased For the sinne of Achan God tooke away the hartes from the people so that they fled and
propertye of vniust anger is in respect of the obiect is in respect of the obiect for wheras iust anger opposeth it selfe onelie against sinne and iniustice vniust anger is incensed against the person of the offendour yea oftentimes of them who are innocent nay because they are innocent as appeareth by those examples which before I rehearsed But if wee will be Christs disciples we must follow his doctrine and example His doctrine Math. 5. 44. Loue your enemies doe good to those that hate you c. that you may be the Mat. 5. 44 sonnes of your father which is in heauen Where he plainely intimateth that they are not the sonnes of God who doe not loue the persons of their very enemies we must follow also his example who prayed for his enemies euen while hee was vppon the crosse subiect to their outragious iniuries Luke 23. 34. which Luke 23. 34. blessed president holy Stephen imitated Act. 7. 66. Acts. 7. 66 But many are not only incensed against the persons of their enemies who are men like vnto themselues but also with bruite beasts which are not capable thereof as we may see in the example of Balaam Num. 24. 10. yea euen with NuÌ„ 24. 10 things vvhich want both sence and life and so was Xerxes angry with the riuers Plutarch de cohib wacun and sent letters full of menacing threatnings to the hils And many such are subiect to continuall view vvho if any thing in their hands displease them will not sticke to dash it agaynst the ground though after they are fayne to take it vp againe or to spoyle and breake it in peeces though afterwardes they must be glad to bestow great labour in repayring that which by greater folly they haue defaced But these men may fitly be compared vnto children who hauing gotten a fall beate the earth so they hauing receiued some hurt through their owne folly or negligence are angry with those things which are ruled by them as bare instruments Sect. 3. The last propertie of vniust anger respecteth the time when as it beeing long retayned becommeth hatred And this happeneth not onely when men are prouoked vnto anger vppon waightie causes but also wheÌ„ it is grouÌ„ded on the most slight occasions for when vayne trifles haue stirred them vp to wrath they perseuer in it least they might seeme to haue begunne without cause and so agaynst all reason the vniustice of their anger makes theÌ„ persist in it with greater obstinacie For therfore they retayne it yea increase it that the greatnes of their anger may make men beleeue that it could not choose but arise from some waightie occasion iust cause so they chuise rather to seeme iust then to be iust But more of this afterwardes when I come to speake of the restraynt of vniust anger Of the kindes of vniust anger Cap. 5. Sect. 1. ANd so much concerning the causes and properties of vniust anger now we are to speake of the kindes thereof It admitteth of a twofould distinction first it is eyther hidden and couert or els professed and manifest Hidden anger is Hidden anger which is comendable of two sortes the first is commendable when as men labour by all meanes possible to subdue the affection to smother the flame after it is kindled that it burst not forth into vnseemely wordes or actioÌ„s sauouring of reuenge And this is a fruite of the spirite which when it cannot repell anger and keepe it from entrance in the next place it endeauoureth to expell and represse it The other sorte of hidden anger is to Hidden anger which is to be condemned be coÌ„demned when as men nourishing it in the hart do notwithstanding conceale it that they may haue the better oportunity of reueÌ„ge which they are purposed to seeke with such a full resolution that they refuse all parley least they might be brought to a truce or coÌ„clude a peace This anger is farre worse then that which is professed both in respect of the partie who is angry and the other with whom he is angry In respect of the partie himselfe because contayning in him this turbulent affection it doth vex and torment him like a raging fire which hath no passage or a violent streame whose current is stopped And hereof it is that anger is sayd to be of the vipers brood because it pineth and consumeth him in whom it is bredde In respect of him also with whoÌ„ he is angry because it maketh him lesse wary in preuenting his malice therfore the more easily surprised In regard whereof a secret enemie is more daungerous then one who professeth his emnitie for as a small companie of men lying in an ambushment will more easely ouercome a greater force then if they should march agaynst them with banners displayed so a weake enemie hiding his anger and watching his best oportunity of reuenge is more like to circumuent and surprise one more mightie then himselfe then if he should professe his malice Examples hereof wee haue in the Examples scriptures in the olde serpent who cloked extreame malice vnder goodly wordes and fayre promises professing himselfe a kinde friend to our first parentes when hee wholy intended their eternall destruction Gen. 3. 1. c. as also Gen. 3. 1. in Cain who talked familiarly with his brother as in times past when as he alreadie had resolued his murther in his hart which also presently after he acted with his hands Gen. 4. 8. So Absolon like a cunning Gen. 4. 8. courtier concealed deadly malice two yeeres together against his brother Ammon to the end that beeing not suspected he might obtayne the more fit oportunitie of reuenge 2. Sam. 13. 22. 23. 2. Sam. 13. 22. 23. The like example we haue in Ioab who kindly saluting Amasa cruelly stabbed him while he louingly embraced him 2. Sam. 20. 9. As also in the traytor Iudas who betrayed his mayster while he kissed 2. Sam. 20 9. him Luk. 22. 47. Neyther is our age fruitfull in all sinne barraigne of such Luk. 22. 47. exampleâ— for how many Italionate machiuilians liue among vs who will not sticke to giue most kinde congeis with hand cappe and knee to them from whom they are most enâ—â—râ—nged in their harts and looke most smoothly vppon them agaynst whom they haue conceyued deepest malice So that their anger is like vnto riuers which are most daungerously deepe where the streame runneth stillest and smoothest If you aske these men the reason hereof they wil tell you that according to the rules of their maister Machiuill Professa perdunt odia Senec in Medea vindictae â—ocum Professed anger taketh a way oportunitie of reuenge but let vs know that as in malice and dissembling thereof they are like vnto the Deuil himselfe so without repentance they shall be like to him in punishment And so much for hidden anger Sect. 2. Professed anger is to be seene when eyther