The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

CHAP. III.

Of Questions concerning Clemencie.

CLemencie or meekenes, is a vertue, that serues to mode∣rate wrath and reuenge.

Touching Clemency there be three Questions.

• I. How a man is to carrie himselfe, in respect of iniuries and offences done vnto him?
• II. When Anger is a sinne, and when not?
• III. How a man should remedie his rash and vniust anger?

I. Question. How may a man carrie himselfe, in respect of iniuries and offences done vnto him?

Aus. That a man may behaue himselfe so as becommeth a Christian in these cases, he must in the first place, inquire into the nature and qualitie of the wrong done.

Now, Offences that are done to vs by o∣thers, are of three sorts.

The first sort, and the least are, when some

things are done to vs, that do onely displease vs, but bring no losse or hurt to vs. These be light offences; and of this kind are common infirmities, as hastinesse, teastinesse, froward∣nesse, slownesse and dulnesse of nature; of this kind also, are reproches of vnskilfulnesse, ig∣norance, basenes, pouertie and such like. The first degree then of Clemency is, not so much as to take notice of these sleight offences; but to let them passe, and burie them in obli∣uion. Salomon saith, A mans vnderstanding deforreth his anger, and it is his credit to passe by an offence, Pro. 19. 11. his meaning is, that when small offences are done, which cannot be avoided, then in discretion a man should with hold his anger, and not take notice of them, but passe by them and let them goe: for this shall be a farre greater ornament vnto him, then if vpon the deede done, he should haue hastily proceeded to reuenge.

The second sort of Offences, are small in∣iuries, such as doc not onely displease vs, but with all bring some little hurt to vs, either in our goods, life, or good name. Now, the se∣cond degree of meekenes is, to take notice of these, but withall to forgiue them and put them vp. The reason is, because alwaies grea∣ter care must be had of peace and loue, then of our owne priuate affaires. Read the pra∣ctise hereof, Ioh. 8. 49. It was obiected to Christ wrongfully, that he was a Samaritane, and had a Deuill. Christ takes knowledge of

the wrong, and saith, you haue reproched me; but withall he puts it vp, onely denying that which they said, and clearing himselfe, I haue not a Deuill, but I honour my father. Dauid had receiued great wrong, at the hands of Ioab and Shimei, as appeares in the historie of his life; but principally, when he came first to be King of Israel, a. Sam. 3. and yet he takes not a hastie course, presently to be reuenged vp∣on his adversaries: but proceedes in this or∣der. First, he takes notice of the fact, and com∣mits his cause to God, ver. 39. and then after∣ward, as opportunity serued, gaue the parties their iust desert. The reason was, because beeing newely invested in the kingdome, his adversaries were strong, and himselfe weake, euen by his owne confession, & ther∣fore not able at the first, to redresse the iniury done vnto him. But when he had once esta∣blished himselfe, then he doth not onely be∣ginne, 2. Sam. 19. 14. but proceedes to full execution of punishment vpon them, as we read 1. King. 2. ver. 5. 6. 34. 35.

The third sort of Wrongs, are greater in∣iuries; such as are not onely offensiue to our persons, but withall doe preiudice our liues, and bring a ruine vpon our estates, both in goods and good name. These are the high∣est degree of Iniuties, manifested in open and apparent wrongs. And therefore answe∣rable to them, is required the third and high∣est degree of Clemencie, which stands in

three things. First, in taking notice: second∣ly, in forgiuing them: thirdly, in a iust and lawfull defending our selues against the wronging parties. This is the summe and substance of the answer.

For the better conceiuing whereof, sun∣dry Questions are further to be propounded and resolued.

First in generall; it is demanded, how a man should and ought to forgiue an iniurie?

Ans. In forgiuenes there be foure things.

The first is forgiuenes of Reuenge, that is of requiting euill for euill, either by thought word or deede. This must alwaies be practi∣sed. For vengeance is not ours, but the Lords, and great reason then, that we should euer∣more forgiue, in regard of reuenge and ha∣tred. This the Apostle teacheth, when he saith, 1. Cor. 13. 5. Loue is not provoked, it neuer thinketh, much lesse speakes or does, evill.

The second is forgiuenesse of priuate pu∣nishment; which is, when men returne punish∣ment for iniuries done, in way of requitall; and this must alwaies take place with vs, be∣cause as vengeance it selfe, so also punishmēt in way of revenge, is Gods alone.

The third is, forgiuenesse of iudgement, when we iudge an inurie done to be an iniu∣rie. This iudgement we are not bound to for∣giue vnto men. For we may with good con∣science, iudge a sinne and a wrong to be as they are. And yet notwithstanding, if a man

make satisfaction for the wrong done, then there ought to be forgiuenes, even in regard of iudgemen.

The fourth is forgiuenesse of satisfaction. This we are not alway bound to remitte, but we may with good conscience, alway re∣quire satisfaction where hurt is done.

Secondly, for the further clearing of this generall Question, we are to answer some particular Cases vsually propounded in the liues of men, and namely fiue.

• I. Whether a man may defend himselfe by law?
• II. How he may defend himselfe by law?
• III. Whether a man may defend himselfe by force?
• IV. How?
• V. Whether a man may defend himselfe by Combate?

I. Case. Whether a man may, with good conscience and a meeke Spirit, defend him∣selfe by law, for wrongs that are done vnto him?

I answer affirmatively: A man may, with good conscience, defend himselfe against great iniuries, by the benefite of lawe. For Magistracie is Gods ordinance, for the good of men. Rom. 13. 4. and therefore men may vse the benefite of the authoritie, iudgement, and iurisdiction of Magistrates, without breach of conscience. Again, it is the expresse

lawe of God, that when a false witnesse ri∣seth vp against a man, to accuse him of a trespasse; that both the accuser and the accu∣sed, should stand before God, that is, before his Preists and Iudges for the time beeing, and haue remedie at their hands. An example of which iudiciall defense, we haue in Paul, who in case of wrong, makes his appeale to the iudgement seate of Rome. Act. 25. 10.

But it is alleadged out of Scripture, to the contrarie, Luk. 6. 29. To him that smiteth thee on the one cheeke, offer also the other, Mat. 5. 40. If any man will sue thee at the law, and take away thy coate, let him carry thy cloake also.

Ans. These places are spoken of priuate persons, that want the defense and assistance of the publicke Magistrate; and such must rather suffer wrong vpon wrong, blow vpon blow, and losse vpon losse, then right their owne wrongs, by reuenging themselues.

Againe, it is obiected, that Paul saies, Law∣ing is a fault, 1. Cor. 6. 7. There is vtterly a fault among you, because ye goe to law one with an other, &c.

Ans. We must distinguish between things themselues, and the manner of doing them. When Paul saies, it is a fault, he condemneth not lawing absolutely in it selfe, but the Co∣rinthian manner of going to law: which was this. First, they went to law with scandall, be∣fore the Tribunalls of Heathenish and vnbe∣leeuing Iudges, and so made the Gospell to

be slandered and reproched. Secondly, they went to law vpon light causes, and for small iniuries, which they might well haue put vp, & easily brooked. Thirdly, in lawing they fell into rash and violent passions of rage, and enuie, so as they could not temper them∣selues, but must needes goe to law in the first place; which should rather haue been the last and the desperatest remedie of all. And this bad manner of suing one another at the law, is it which Paul rebukes as a fault. And it is to be obserued, that Paul notes their fault by a word, that signifies * 1.1 Weakenesse or impotencie of their affections, whereby it came to passe, that being ouercome by the strength of their owne desires, vpon iniuries offered, they were vnable to beare them in any degree of Chri∣stian moderation, and there vpon hastily pro∣ceeded to the Courts of Heathen Iudges, for determination of controversies and conten∣tions among them.

It is further alleadged, that when a man is any way wronged, it is Gods will it should be so, and therefore he ought not to seeke re∣dresse, but to rest himselfe in the will, of God.

Ans. It is Gods will we should haue disea∣ses, and yet it is no lesse his will, that we should vse good means to be cured of them. So is it in wrongs and iniuries done vnto vs. As his will is, we should be afflicted, so also hath he willed our deliuerance, by such

meanes, as himselfe hath appointed.

But our Sauiour would haue his Disciples, to be as sheepe among wolues, and therefore we ought to endure all wrongs without reuēge. For the sheepe takes all wrongs, and doth not so much as defend it selfe against the woolfe.

Ans. So Christ commandeth, that we should be simple as doues, Matth. 10. 16. and yet withall, he commandeth vs to be wise as Serpents, to defend our owne heads, and to saue our selues.

Lastly, it is alleadged, 1. Cor. 13. 5. that loue seekes not her owne: therfore loue must not defend her selfe.

Ans. Loue doth not so seeke her owne things, as that shee neglecteth the good of o∣thers; but seeking her owne, shee seekes the good of all. And this practise is not against, but according to the law of Charitie.

II. Case. How is a man to defend him∣selfe by Law?

Ans. For the resoluing of this Question, we must take two Rules.

The first is this. We must first trie all meanes, and vse all remedies that may be, before we vse the remedie of Law. It is our Sauiours direction, Matth. 5. 25. Agree with thine aduersarie quickely, while thou art in the way, that is, before the controuersie be ended by order of law. Againe, Matth. 18. 15. If thy brother trespasse against thee, goe and tell him

his fault betweene thee and him alone. And Saint Paul in this case, prescribes a course to be ta∣ken before-hand; namely, first to beare and suffer as much as may be, 1. Cor. 6. 7. Why ra∣ther suffer ye not wrong? why rather sustaine ye not harme? Then, if bearing will not ende it, to commit our cause to priuate arbitrement, of one or two, v. 5. Is it so that there is not a wise man among you, no not one that can iudge betweene his brethren? Law is to be vsed in this case, as the Physitian vseth polson, and that is, onely in desperate cases.

The second Rule is, That our patient mind must be made knowne to all men, Phil. 4. 5. In taking the benefit of Law, we are to vse great Moderation of mind, and that in three respects; before we goe to law, in lawing, and when the suit is ended.

The Moderation of mind, before the be∣ginning of suits in law, stands in three things.

First, we must consider, that all iniuries whatsoeuer they be, doe befal vs by the pro∣uidence of God, and that for our sinnes. Vp∣on which consideration, we ought to submit our selues to Gods will, to obey him, to arme our selues with patience, and to lay aside all anger, enuie, malice, and impatience.

Secondly, we must consider before-hand, that Courts of Iustice, are the ordinance of God, in which it pleaseth him to testifie his presence, iustice, and goodnes; and vpon

this ground, we shall be mooued to depart with our owne right, and to yeeld our selues, and all the right we haue, into the hands of God, in the vse of the meanes appointed; in the meane time depending on him by faith, for the issue and euent of our suit.

And hence (by the way) it appeares, that few or none doe vse this ordinance of God, as they ought; because the greater sort of men, that commence suits in law, doe not consider either the nature, or ende of ciuill Courts. No man ordinarily will yeeld a haire of his right, but euery one sixeth his eyes wholly, vpon the euent of his action by ex∣tremitie of law: and so swarueth from that Christian moderation, required by the word of God in this case.

Thirdly, we must set down with our selues, lawfull and iust endes of our actions, not vn∣iust and vnlawfull. These iust endes are; first, Gods glorie in the execution and manifesta∣tion of iustice: secondly, the honest defence of our owne right: thirdly, publike peace: fourthly, the amendment of disordered per∣sons, and not the defamation or hurt of any man.

The Moderation of the mind in Lawing, stands in these particulars. 1. In seeking af∣ter peace to the vtmost, Rom. 12. 18. If it be possible, as much as in you is, haue peace with all men. 2. In loue of our enemies, with whom we are at controuersie in law. 3. In neither

vsing nor shewing extremitie in our procee∣dings, Matth. 5. 25. Matth. 18. 28.

After that the suit is ended, the moderati∣on of our mindes must be expressed, by our behauiour, in regard of the euent of our a∣ction. For if the Law goe with vs, we are to giue God thankes for the manifestation of his iustice, in the course taken. If on the o∣therside it goe against vs, we may not rage or be discontentedly grieued, but commend our cause quietly to God, and accuse our selues for our owne sinnes, and say with Da∣uid, Righteous art thou, O Lord, and iust are thy iudgements. Psal. 119. 137.

III. Case. Whether may a man defend himselfe by force, when he is wronged?

Ans. In some Cases, he may lawfully de∣fend himselfe by force. Reasons. First, be∣cause the Gospel doth not abolish the Law of nature, nor the positiue lawes of all coun∣tries, but it doth establish them. Now, it is the Law of nature and nations, that a man may defend his life and health, in some ca∣ses, vpon iust occasion. Secondly, this is Gods Law, Exod. 22. 2. If a theefe be found breaking vp a house, and be smitten that he die, no blood shall be shed for him. Abraham was a stranger in the land of Sodom, and yet he re∣skued his brother Lot, and recouered all his substance that he had lost, by force & armes, Gen. 14. 14. and his action was approoued of God. For Melchisedeck met him, at his re∣turne

from the slaughter of the Kings, and blessed him. Yea and blessed God for his de∣liuerance, v. 19. 20. Againe, in some cases, a man may giue his life for his brother. So saies S. Iohn, 1. Ioh. 3. 16. We ought also to lay downe our liues for the brethren.

IV. Case. When may a man defend him∣selfe by force?

Ans. Not alwaies and vpon euery occa∣sion, but onely in these cases. First, when violence offered is so sudden and vnexpe∣cted, that when it comes, there can be no e∣scape, either by yeelding, or by flying, or by some suffering. Secondly, when the violence offered is open and manifest, so as there is no other way to reskue our selues, but by stri∣king or killing. Thirdly, when violence is offered, and the Magistrate absent; either for a time, and his stay be dangerous, or al∣together, so as no helpe can be had of him, nor any hope of his comming. In this case, God puts the sword into the priuate mans hands. Fourthly, when the defense is Iust, and done in a right manner.

A Iust defense stands in these things. I. It must be done incontinent and forthwith, so soone as euer violence is offered. For if there be delay, and it come afterward, it loo∣ses the name of a iust defense, and becomes a reuenge, arising of prepensed malice, as the Lawyers vse to speake. II. There must be an intention, not to reuenge principally, or

to kill, but onely to defend himselfe. III. There must be a iust and equall proportion of weapons; therefore it is no iust defence to shoote a naked man through with a mu∣sket, or other peece of ordinance, when he offers violence.

V. Case. Whether a man may reskue him∣selfe or others by Combate?

Ans. It hath beene of ancient times, an v∣suall manner of defence in some countries, that in case of difference, betweene people and people, in matters of weight, two men should be chosen out among the rest, who by fighting hand to hand, and killing one an other, should ende the controuersie. But this way of defense, how auncient so euer it be, is vtterly vnlawfull.

Reasons are these. First, it is the expresse commandement of God, Thou shalt not kill. In which, all priuate men are forbidden to kill or slay, but in the case of iust and neces∣sarie defense. Secondly, we may not hazard our liues, without some speciall warrant frō God: if we doe, it is a flat tempting of God: and this is done in euery combate. Thirdly, if Magistrates will permit such fights as this is, then they are bound to defend and saue the life of the innocent. For by such permission, oftentimes innocent blood is shedde, and the more harmelesse partie goes by the worst.

But it will be, and is obiected. First, that a

Combate is a triall of innocencie. Ans. It is not so. For he that is stronger vsually ouer∣comes in the combate, not he that hath the more righteous cause. Againe, there be o∣ther meanes to trie a truth, besides this; as by examination, and by oath. Lastly, triall by the combate, is of the same nature with the triall of a murtherer by the bleeding of a corpes touched, or handled, which is very doubtfull, and of all other most vncer∣taine,

Secondly, it is alleadged, that if a man take not a chalenge, he is disgraced for euer. Ans. There is no warrant in Gods word, for a priuate man to accept a chalenge. Nay, it is rather flat against the word. For God saies, Reuenge is mine. The priuate man saies the contrarie, The wrong is mine, and I will be auenged of him that hath done it. Again, it is better for any man, to indure a little re∣proch with some men, then to loose or ha∣zard his life.

Thirdly, it is obiected, that the Philistims offered to trie the victorie by a single com∣bate with the Israelites, and appointed Go∣liah (on their side) to giue the Chalenge; and that Dauid (on the Israelites side) accepting the chalenge, encountred with him, and had good successe. It may seeme therefore, that combates are lawfull.. For it is better that one man should perish in warre, then that a whole armie should miscarie. Ans. That was

a speciall and extraordinarie example of tri∣all, and Dauid was a champion in that fight, not by ordinarie appointment, but by extra∣ordinarie prophetical instinct of Gods spirit. Againe, in warre, though there be lesse danger in hazarding one mans life, then a whole armie: yet a good & iust cause is to be main∣tained, with all the strength that may be made, and not to depend vpon the power and courage of one man, who, in probabili∣ty, vnlesse he be supported by speciall cal∣ling and assistance from God, may be ouer∣come and loose the victorie.

Fourthly, it is alleadged, that an armie may fight against an army therfore one man against an other. Ans. The reason is not alike. For warres and armies are Gods ordinances, and so are not combates; and it is not Gods will, that men should deuise and establish new waies and meanes of triall, not allowed by his word, but rather rest content with that he hath appointed.

Fiftly, Ionas did hazard his life, by casting lots; therfore a man may by combate Answ. To say that Ionas did put his life in hazard by lottes, is an vntruth. For there was onely a coniecturall triall made, who should be the cause of the present danger. And when the lot fell vpon him, he was not cast into the sea by the lotte, but by his owne advise and counsell. Againe, the casting of Ionas into the sea, did not befall him by lotte, but by his

owne voluntarie resignation of himselfe, into the hands of God; willingly vndergoing it, as a iust punishment of the neglect of his cal∣ling; which himselfe confessed in these words, For I acknowledge, that for my sake the great tempest is vpon you, Ion. 1. 12.

Sixtly, Moses and the Egyptian fought a combate, and Moses slew him. Ans. Moses took vpō him publike revenge in this action, as a Magistrate, and not priuate, as a priuate man. For though as yet, his calling was not fully manifested to his brethrē, yet the truth is, God had called him to be their deliuerer out of the hands of the Egyptians; and this very action was a signe of their deliuerance, which was to come to passe afterward. It was (I say) a signe, thus; As he defended his brother and avenged his quarrell vpon the Egyptian, so in time to come the Lord would by his hand, giue them full freedome and deliuerance from the tyranny of Phara∣oh, and all his and their enemies, Act. 7. 25. Beeing then a publicke person, his example can prooue nothing for this purpose.

II. Question. When Anger is a vertue, and so, good and lawfull, and whē it is a vice, & consequēt∣ly euill and vnlawfull?

This Question hath two distinct parts: of which I will speake in their order.

Sect. 1.

The first part is, when Anger is a vertue & lawfull?

For Answer hereof, we must vnderstand, that in iust and lawfull Anger, there be three things; a right Beginning or motiue; a right Obiect; and a right Manner of beeing an∣gry.

To the right Beginning of anger, three things are required.

First, that the occasion of anger be iust and weightie, as namely, a manifest offence of God. Take an exāple, or two. Moses in sundry places, is said to be angrie, & the occasions of his anger were great, as appeares in the par∣ticulars. First, because some of the Israelits, a∣gainst Gods commandement, had reserued Manna till the next day, Exod. 16. 20. Again, he was angrie, because the Israelites had tempted God, in worshipping the golden calfe, Exod. 32. 19. In Numb. 16. 15. Moses againe is wroth, because Coreh, Dathan, and Abiram rebelled against him, and in him a∣gainst God. Phinees, Numb. 25. 8. 11. is said to haue beene zealous, that is, angry for God: the occasion was, because the Israelites com∣mitted fornication with Heathenish wo∣men. Dauid in like manner, 2. Sam. 13. 20, 21. was angrie vpon this occasion, because

Ammon his sonne had deffoured his sister Thamar. Elias is angry, 1. King. 19. v. 14. and why? because the Israelites forsooke the conenant of God, cast downe his altars, and had slaine his prophets with the sword. Ne∣hemias, Chap. 6. ver. 5. is very angrie, because the Israelites oppressed one another with v∣surie, and other kinds of exactions. Ieremic also, Chap. 6. 11. was angrie for this, because the Israelites were of vncircumcised hearts & eares, and the word of the Lord was vnto them as a reproch, & they tooke no delight therein.

Secondly, it is required, that anger be con∣ceiued vpon counsell and deliberation, Pro. 20. 18. Establish thy thoughts by counsell. If thoughts must be established by counsell, then the affections, & so our anger also. And the Apostle saith, Iam. 1. 19. Be slow to wrath. Now the reason is plaine; Counsell ought to be the foundation of all our actions, and therfore much more of our affections, which are the beginnings of our actions.

Thirdly, iust and lawful anger must be kin∣dled and stirred vp by good and holy affe∣ctions, as namely, by desire to maintaine the honour and praise of God, by the loue of iu∣stice and vertue, by hatred and detestation of vice, and of all that is evill. One saith well to this purpose, that anger must attend vpon vertue, and be stirred vp by it against sinne, as the dogge attends vpon the sheepeheard,

and waites vpon his eie and hand, when to follow him, and when to pursue the wolfe.

The Second thing in good anger, is a fitte Obiect or Matter to worke vpon; touching which, two thing must be remembred.

First, we must put a difference betweene the person, and the offence or sinne of the per∣son. The sinne of the person is the proper ob∣iect of anger, and not the person, but only by reason of the sinne. Thus Dauid saies of himselfe, that he was consumed with anger, not because the men with whome he was angrie, were his enemies, but because they kept not Gods law, Psal. 119. 139. Thus Moses was an∣grie at the Idolatrie of the Israelites, where∣with they had sinned against God fourtie daies togither; & yet he praies earnestly vnto God, for their persons, as we read, Exod. 32.

But it is alleadged to the contrarie, that Dauid directs his anger against the persons of his enemies, especially in Psal. 109. Answ. First, Prophets (as hath beene saide hereto∣fore) were endued with a speciall measure of zeale; and their zeale was a pure zeale, ta∣ken vp specially for the glorie and honour of God; but our zeale against our enemies, is commonly mixt with hatred, enuy, and selfe∣loue, therefore we must not, nay we cannot follow their examples. Secondly, imprecati∣ons vsed by Dauid, were predictions ra∣ther then praiers: for he rather foretold in them what should come to passe, then

prayed that it might come to passe. Thirdly, Dauid in his imprecations, accurseth not his owne priuate enemies, but the enemies of God, and not al them, but such onely as were incurable: for by the spirit of prophecie, he knew the state of those, against whome he did pray, so doe not we.

Secondly, we must put a difference be∣tweene the cause and offence of God, and the cause and offence of man••. Now iust anger must be directed against persons, for the offence of God properly, and not for priuate of∣fence, but onely so farre forth, as it tendeth to the offence of God. Thus Mi••iam and Aaron murmured against Moses, because he had married a woman of Aethiopia. But this was onely a priuate offence, and therefore Moses behaued himselfe meekely towardes them, Numb, 12. 3.

The Third thing in good anger, is the Right Manner of conceiuing it. Wherein these Cautions are to be obserued. First, that our anger be mixed and tempered with cha∣ritie and loue. It is the propertie of God himselfe, in wrath to remember mercie, Hab. 3. 2. and herein we must be like vnto him. This was Moses his practise, who out of his loue praied for those, with whome he was angrie, Exod. 32. Secondly, anger against a∣ny offence, must be mixed with sorrow for the same offence. Thus Christ was angrie with the Iewes, but withall he sorrowed for

the hardnes of their hearts, Mark. 3. 5. The reason hereof is this. In any societie whatso∣euer it be, if one member sinneth, the sinne of that one member, is the punishment of the rest that be in that societie; euen as it is in the bodie, if one part be affected and ill at ease, the rest will be distempered. Paul saies of himselfe, that he was afraid, least when he came to the Corinths, God would humble him for their sinnes, 2. Cor. 12. 21. A∣gaine he teacheth, that those which are fal∣len into any fault, must be restored by the spirit of meekenes, because we our selues are subiect to the same tentations, Gal. 6. 1. And in this regard, he would haue men to mourne with them that haue in them the cause of mour∣ning, Rom. 12. 15. Thirdly, iust anger must be contained within the bounds of our par∣ticular calling, and civill decencie; that is, so moderated, as it makes vs not to forsake our duties which we owe to God and man, nor breake the rules of comlines. Thus Iacob was angrie with Laban, and yet he speakes and behaues himselfe as a sonne to his father, e∣uen in his anger, Gen. 31. 36. Ionathan was angrie with Saul his father, and yet he with∣drawes not any reuerent or dutifull respect from him, 1. Sam. 20.

Sect. 2.

The second part of the Question is, When Anger is a vice and vnlawfull?

Ans. It is a sinne in fiue regards, contrary to the former.

First, when we conceiue it without coun∣sell and deliberation. This rash, hastie, sudden and violent anger, is condemned by our Sa∣uiour Christ, Mat. 5. 22. Whosoeuer is angry with his brother vnaduisedly, shalbe culpable of iudg∣ment.

Secondly, when it is conceiued for no cause, or for a light or trifling cause. Prou. 10. 12. Loue couers a multitude of sinnes. There∣fore euery light offence, must not be the cause of open anger. Prov. 19. 11. It is the glory of a man to passe by some infirmities. Eccles. 7. 23. Take not notice of all the words that men speake, no not of all those which seruants speake vnto their masters. Besides that, causelesse anger is ma∣ny times forbidden in the Scripture. And Paul saies, that loue is hardly provoked, be∣cause it will not be mooued to conceiue ha∣tred, but vpon weightie and important cau∣ses, 1. Cor. 13.

Thirdly, when the occasion is iust, yet the measure of anger is immoderate. Eph. 4. 26. Be angry, & sinne not; and if by infirmitie thou fall into it, let not the Sunne goe downe vpon thy wrath. The reason is added in the next words, Giue not place to the Deuill; because he is al∣waies at hand to inflame the affection, as he did Sauls, who therefore in his rage, would haue killed him that was next him.

Fourthly, when it makes vs to forget our

dutie to God or man, and to fal to brawling, cursing, and banning. Thus was Shemei an∣gry, when he railed vpon the King and flung stones at him and his seruants, giuing him bad and vnreuerent tearmes, and calling him a man of blood, and a man of Belial. 2. Sam. 16. 5. 6. 7. Thus did the Disciples forget their dutie of loue vnto their brethren, and in an∣ger desired that fire might come down from heauen, and destroy the Samaritanes, Luk. 9. 59. Thus the Iewes, in vndecent and vncha∣ritable manner, gnashed with their teeth at Steven, Act. 7. 54. And Saint Paul saies, that the fruites of wicked anger, are clamors, and crying speeches between person and person in their fury, Eph. 4. 31. And thence it is, that we find Balaam in his anger, to haue beene more void of reason then his asse, Numb. 22. 27.

Fistly, when we are angrie for priuate re∣spects concerning our persons, and not con∣cerning the cause of God. Thus Cain is said to be exceeding wrothe, and to haue his countenance cast downe, onely vpon a pri∣uate respect, because he thought his brother Abel should be preferred before him, Gen. 4. 5. Thus Saul was wrath with Dauid, taking himselfe to be disgraced, because the people (after the slaughter of the Philistimes) ascri∣bed to Dauid ten thousand, and to him but a thousand. 1. Sam. 18. 7. In like manner he was angrie with Ionathan, for his loue that he

bare to Dauid, and for giuing him leaue to goe to Bethleem, 1. Sam. 20. 30. Thus Nebu∣chadnezars wrath was kindled against the three children, because he tooke himselfe to be contemned of them, Dan. 3. 19. Thus Ha∣man. meerely in regarde of priuate disgrace, growes to great indignation against Morde∣cai, Esther. 3. v. 5. Thus Asa was angry with the Prophet Hanani, because he thought it a discredit to him, to be reprooued at his hand, 2. Chron. 16. 10. And in this sort, were the Iewes filled with wrath at Christs reproofe, Luk. 4. 28. shewing thereby, as it is truly ex∣pounded by the Commenter, that they were very hotte in their own cause, and not in the cause of God.

III. Question. What is the Remedie of vniust Anger?

Ans. The Remedies thereof are twofold. Some consist in meditation, and some in pra∣ctise.

Sect. 1.

The Remedies that stand in Meditation, are of three sorts; some doe concerne God, some our neighbour, and some our selues.

The Meditations cōcerning God; are spe∣cially sixe.

I. Meditation. That God by expresse cō∣mandement

forbiddes rash and vniust anger, and commandeth the contrarie, namely, the duties of loue. Read for this purpose, Mat. 5. 21. 22. where we may obserue three degrees of vniust anger. The first whereof is, that which is inwardly conceiued, and not out∣wardly shewed. The second, when vniust anger shewes it selfe by signes of contempt, as by snuffing, rushing, changing and casting downe of the countenance. The third, is rai∣ling (thou foole) which is culpable of Gehen∣na fire, the highest degree of punishment. Now all these three degrees are murther; and the punishment of a murtherer is, to be cast into the lake of fire, Rev. 21. 8. Againe, Christ commandeth vs to reward good for euill, to blesse them that curse vs, and to doe good to thē that hate vs, if we will be the children of our Father which is in heauen, Mat. 5. 45. And S. Paul wisheth vs, to ouercome evill with goodnes, Rom. 12. 21.

II. Meditation. That all iniuries which befall vs, doe come by Gods providence, whereby they are turned to a good ende, namely, our good. Thus David saith, that God had bidden Shemei to curse him, 2. Sam. 16. 10. And this was the ground of Christs re∣proofe of Peter, Shall I not, (saith he) drinke of the euppe which my Father hath giuen me to drinke of? Ioh. 28. 11.

III. Meditation. God is long-suffering, even towards wicked men; & we in this point

must be followers of him. In regard of this, God is said to be mercifull, gracious, slow to anger, abundāt in goodnes & truth, Exod. 34. 6. Hence it was, that he spared the old world 120 yeres, ••. Pet. 3. 19. He spared the Israelits, after their Idolatrie, 390 yeres, Ezek. 4. 5. Be∣sides this, we haue example of the lowlines & long suffering of Christ, who saith, Matth. 11. 29. Learne of me, for I am humble and meeke: and of whome it is said, 1. Pet. 2. 22. When he was reuiled, he reuiled not againe, when he suffe∣red, he threatned not, but committed his cause to him that iudgeth righteously. Nowe because some may haply say, that these examples of God and Christ, are too perfect for man to followe, who cannot imitate God in all things? therefore besides them, consider fur∣ther the examples of some of the seruants of God. Moses, when the people mur∣mured at him, did not answer them againe by murmuring, but cried vnto the Lord, what shall I doe to this people? for they be almost readie to stone me, Exod. 17. 4. And Steuen, when he was stoned, praied for his enemies, Lord, lay not this sinne to their charge, Act. 7. 60.

IV. Meditation is, concerning the good∣nes of God towards vs; an argument where∣of is this, that he doth euery day, forgiue vs farre more offences, then it is possible for vs to forgiue men.

V. Meditation. All reuenge is Gods right, and he hath not giuen it vnto man.

Rom. 12. 19. Vengeance is mine, I will repay, saith the Lord. And man by reuenging his own quarell, makes himselfe both the iudge, the witnesse, the accuser, and the executio∣ner.

VI. Meditation is, touching Christs death. He suffered for vs the first death, and the sorrowes of the second death; much more then ought we at his commandement, to put vp small wrongs and iniuries without reuenge. His commandement is, Resist not e∣uill, but whosoeuer shall smite thee on the right cheeke, turne to him the other also, Matth. 5. 39. Againe, Destroy not him with thy meate, for whome Christ died, Rom. 14. 15.

The Meditations concerning our neigh∣bour, are two. The first, is the condition of him, with whome we are angrie, namely that he is a brother. Let there be no strife be∣tweene me and thee, for we are brethren, Gen. 13. 8. Againe, he is created in the Image of God; we must not therefore seeke to hurt or destroy that Image. The second is, concer∣ning that Equitie which we looke for at the hands of all men. If we wrong any man, we desire that he would forgiue vs: and there∣fore we must forgiue him the iniurie that he doth vnto vs, without vniust anger. This is the very Law of nature, Whatsoeuer ye would that men should doe vnto you, euen so doe you vnto them, Matth. 7. 12.

Meditations concerning our selues, are

sixe.

First, he that conceiueth rush anger, makes himselfe subiect to the wrath of God, if he cherish the same without relenting. Matth. 6. 15. If ye doe not forgiue men their trespasses, no more will your father forgiue you your trespasses. And, Matth. 7. 2. Iudge not, that ye be not iudged. Yea, when we pray to God to forgiue vs, and doe not resolue to forgiue our brethren, we doe in effect say, Lord condemne vs, for we will be condemned.

Secondly, we are commanded to loue one another, euen as Christ hath loued vs, Eph. 5. 2. It is the propertie of loue, to suffer, and to beare, and not to be prouoked to anger, 1. Cor. 13. And it is a marke, whereby Gods children are discerned, from the children of the Deuill, that they loue their brethren, 1. Ioh. 3. 10.

Thirdly, we are ignorant of mens mindes in speaking and doing: we know not the manner and circumstances of their actions. And experience teacheth, that much anger comes vpon mistaking and misconstruing them. Whereas contrariwise, if they were throughly knowne, we would not be so much incensed against men, as commonly we are.

Fourthly, in rash anger, we can doe no part of Gods worshippe that is pleasing to him. We cannot pray: for he that praies, must lift vp pure hands without wrath, 1.

Tim. 〈◊〉〈◊〉. 8. We cannot be good hearers of the word: for S. Iames wisheth vs to be swift to heare, and slow to wrath; because the wrath of man doth not accomplish the righteousnes of God, Iam. 1. 20, 21.

Fiftly, we must consider what are the fruits and consequents of vniust anger. For first, it greatly annoies the health. It annoies the braine, and pulses; it causes the gall to flow into the stomacke and the bowells; it killeth and poisoneth the spirits; and it is the next way to procure distemper of the whole bo∣die, and consequently losse of health. Se∣condly, it makes a man captiue to the Deuill, Eph. 4. 27. which we see to be true in Sauls example, who beeing a man full of wrath, and giuing place to his owne rage and furie, an euill spirit entred into him by the iust iudgement of God.

Sixtly, we must consider the Causes of vn∣iust anger. It is commonly thought, that An∣ger is nothing but the flowing of choler in the gall, and in the stomacke. But the truth is, anger is more then choler. For it riseth first, of a debilitie of reason and iudgement in the minde. secondly, from euill affections; as from enuie, and selfe-loue. thirdly, from the constitution of the bodie, that is hote and drie. Againe, we read in histories, that men hauing no gall, haue notwithstanding beene full of anger: and choler indeede is a furthe∣rance, but no cause of anger.

Sect. 2.

The Remedies of vniust anger that stand in Practise, are especially fiue.

The first is, in the time of anger to con∣ceale the same; both in word and deede. The indignation of a foole (saith Salomon, Prou. 12. 16.) will be knowne the same day; but the wise man couereth his shame: that is, he restraines his an∣ger, which if it should presently break forth, wold be a reproch vnto him. Answerable to this notable speech of Salomon, was the wise counsell of * 1.2 Ambrose to Theodosius; that after sentēce giuen, he should take 30 daies respite before execution. And not vnlike hath been the practise of the very Heathen in their time. Socrates said, I had beaten thee, but that I was angrie. A••••enodoru•• gaue Augustus this rule, that when he was angrie, he should first say ouer the whole Alphabet, before he put in execution his anger.

Secondly, we must depart from them with whō we are angry. For this affectiō is as a fire; take the matter away from fire, and it will cease to burne; so let a man depart, and em∣ploy himselfe (for the time) some other way, and he shall soone cease to be angrie. Thus did Ionathan depart out of his fathers pre∣sence, 1. Sam. 20. 34. Abraham in his anger withdrew himselfe from Lot, Gen. 13. Ia∣cob in wrath departed from Esan, Gen. 27. 43, 44.

Thirdly, we must auoide the occasions thereof; as contentions, and contentious persons. Doe nothing through contention, Phil. 2. 3. Make no friendship with an angrie man, nei∣ther goe with a furious man, least thou learne his waies, and receiue destruction to thy soule, Prou. 22. 26. We must, for this purpose, be carefull to auoid all meanes, that may serue to fur∣ther the heate of the temperature of such a bodie, as is apt and disposed to this vnruly passion.

Fourthly, we are to consider that we sinne against God, not once or twise, but often, yea euery day, and therefore the course of our anger must be turned against our own selues, for our sinnes. For this is one propertie of true repētance, to work in vs a reuenge vpon our selues, in regard of our sinnes committed against God, and our brethren. 2. Corinth. 7. 11.

Fiftly, we must accustome our selues to the daily exercises of inuocation of the name of God, for this end, that he in mercie would mortifie all our affections, especially this corrupt & violent affection of vniust wrath. And this must we doe, as at all times, so then especially; when anger is creeping vpon vs.

It will be saide of some; Our anger is vio∣lent, and comes vpon the sudden, and there∣fore these remedies will doe vs no good. Ans. Such persons, when their mindes be

quiet, must often read and meditate of the foresaid remedies, and by this meanes they shall be able to preuent hastines.

But what if we be ouertaken with anger, what must we then doe? Ans. If thou fall into it through infirmitie, yet remember thy selfe, let not the sunne goe downe vpon thy wrath, Eph. 4. 26. Consider with thine owne heart, that anger is as a poison; if a man drinkes poison, he must not suffer it to rest, and flow into the bodie & veines, but with all speede must purge it out; and so must an∣ger be dealt withall, whēsoeuer we are ouer∣taken with it.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Ambros. de obit. Theod.