The excellency of holy courage in evil times by Jeremiah Burroughs ; published by Thomas Goodwin ... [et al.]

CHAP. II. (Book 2)

Handling the first Doctrine.

Doct. 1. That the wrath of wicked men, especially when they have power, usually is very fierce and outragious.

FOr the proof of this Point. It must be acknow∣ledged that somtimes God indeed restrains it, but usually it is so. There is in every one a great deal of distempered wrath that doth break forth and vent it self when occasion serves and when temptation comes, in most vile and fearful effects and fruits. A furious man (saith the Holy Ghost in Prov. 29.22) aboundeth in transgression: Those that have hearts distempered with Passion, Anger, and Wrath: they are such as abound in transgressi∣there breaks most horrible things from them, when they are in the heat of their passion and anger, not caring almost what they say or do, all the Commands of God are broken then.

We read of Moses, when he came down from the Mount, Exod. 32.19. and saw the people in their sin, his anger was stirred, and he broke both the Tables: but there his anger was good, for though both the Tables were broke, yet not one Command∣ment was broke: But usually our wrath and anger is not good, and in our passion all the Command∣ments in both Tables are broke.

The Hebrew word that signifieth to transgress,

doth signifie Anger, because it is seldom that any in their passion do not transgress. It is the speech of one, that if there were two principles of things (as the Heathens are conceited there is, one prin∣ciple from whence comes all good, and another principle from whence comes all evil) then Anger should be the principle of all Evil, and God the principle of all Good: much evil and very fearfull things come from wrath when it is distempered and let out.

First: Because it doth wonderfully blind the Judgment of men. Anger hinders the mind that it cannot see that which is true. And therefore in Job. 5.13. it is said, The counsell of the froward is carried headlong.

It is a notable passage that I read of a poor Wo∣man, that had her Cause pleaded before Phillip King of Macedon, who passed sentence in his passion, and shee apprehending her self wronged, saith shee I appeal, he smiled at that, being Soveraign, and said, To whom wilt thou appeal? saies shee, I ap∣peal from thee when thou art angry, to thee when thou art not angry: noting that Anger blinds the judgment.

Secondly: Passion and Wrath is compared to Fire, and fire is active, and quickly goes beyond its bounds, and then there is no hold of it, but much evill may come of it, and so it is with Wrath.

Thirdly: Much evill comes of Passion being in∣ordinate, because, being as distempered Fire that comes from a Disease, it eats out the natural heat: as in the Body, the heat of the Feaver that is di∣stempered, it consumes the true natural heat. And so, though there be some natural heat, or some kind of goodness, and kindness naturally in a man, that heat and goodness is taken away if he be in any pas∣sion; And therefore one brings in this comparison.

Kindness is as one that is very hot naturally, when pas∣sion comes, it doth consume and take away the good na∣tural heat, and he is altogether carried on in a distem∣pered heat.

Fourthly: Wrathful passion doth warm all the Lusts that lodg in the heart, and put an activeness into them, whereas before they were cold, and like Snakes, being cold do not stir, but if they come to be warm, then they craule about and sting: And so many corruptions lie in the hearts of Men and Wo∣men, that are congealed with cold, and like Snakes lie and do not stir; but when the heat of passion comes, it puts a heat into all those corruptions, and then they craul forth and make wofull work.

Now in all men there is a distempered Wrath, and fearful fruits come from it, if it be not mortifi∣ed: but when there is power joyned with passion then it is outragious indeed. As we see here, How violent in wrath was Pharaoh against Moses, and therefore the Holy Ghost commends Moses that he was not afraid of the passion that was joyned with power. So Saul. How violent was his passion when once he had power? He seemed to be a man of a very quiet spirit▪ whilest he was in a private con∣dition, and withall at his first coming to the King∣dom (as you may read in 1 Sam. Chap. 10.) but when he was warm in the Throne, and had power more settled in his hand, then you may read how outragious his passion was, as in 1 Sam. 22 18.19. he caused Doeg to slay at one time fourscore and five Priests of the Lord, and Nob to be smitten with the edge of the sword and all this because David his supposed enemy had been there, and as Doeg infor∣med him, Abimelech the Priest had enquired of the Lord for him.

You may observe here how outragious men will

be in their wrath, when it is for themselves, when in the mean time in the cause of God they can be quiet enough.

As when God commanded Saul to slay Agag and the Amalekites, and all their Cattel, then he was loth to be so outragious, but out of compassion he spared some for Sacrifice, but then the Cause was Gods: now when it was his own Cause, then slay all, Priests and Men, and Women, and Sucklings, and Oxen, and Sheep, and all: Thus many in the Cause of God are content to forbear and pass by many things.

Many that have but power in Families, Parents or Masters: if their Children, or Servants sin against God, they can put up that, but let their Children or Servants offend them, and then they are outra∣gious in a fearful manner. Thus violent and fierce is wrath where it hath power.

And so Rehoboam, when he had power he an∣swered the People rigidly, in 1 Kings 12.14. My little Finger shall be thicker than my Fathers Loyns, my Father hath chastized you with Whips, but I will chastize you with Scorpions.

And you know likewise the example of Jero∣boam, having power in his hand, when the Prophet came from God, and prophesied against the Altar. Lay hold of him saies he, as it is in 1 Kings 13.4. And so Jehojakim, when the Will was read, he bad them cut it with a Penknife and throw it into the Fire. As you may read in Jer. 36.23. Even graci∣ous men having power in their hands in their passi∣on wil do many evil things. As Asa the King a gra∣cious man, when the Preacher angred him he strook him, See it in 2 Chron. 16.10. But where there is no grace, there it is outragious beyond measure. As Zerxes a great Captain being angry, he shewed it a∣ginst the water, for he cut a great River, and made it run another way.

The Reasons why wrath and anger are so outra∣gious where there is power withal, are these.

First, Because power doth puff up the heart with pride and pride is the ground of passion: So much as men are passionate so much pride is not morti∣fied in them. But as one man through the disposi∣tion of his body, may be more subject to passion than another, So some by the disposition of the body may be more subject to pride also: Power and strength do much puff up the hearts of men and therefore in Psalm. 90.10. It is said, Their strength is Labor and Sorrow.* 1.1 The word translated strength signifies pride, for they are ready to think the strength and power they have, is given them for some excellency and worth that is in them above others, whereas it may be far otherwise. It may bee God raiseth them above others, not out of esteem to them but out of indig∣nation to others, that he means to scourge by them.

Anastatius Arenus, tells us of a Monk who was raised to be a Bishop over a place, which was a ve∣ry ill place, and he began to bee puffed up in pride that he was raised to honour above others: there was a voyce heard, Not because you are worthy, but because they have deserved such an ill man. So God raiseth some to honor, not for any excellency in them, but out of indignation unto others.

Secondly, Men that have power are mighty fierce in their wrath, because when any thing cross them it comes mighty unexpectedly, they cannot think any dare cross them. And therefore when the three Children would not submit to that which Nebu∣chadnezzar

commanded, hee was full of fury, and his countenance was Changed: what dare you resist me? do you know who I am?

It is reported of one Canutus that was a King, being puffed up with flatterers, thought that all creatures must submit to him, and therefore he caused his Chaire to bee set by the Sea, and gave his command that they should not presume to come neare his Seat, because (saith he) you and the earth I sit upon is mine. So men that are in power think all is theirs, and therefore if any thing come cross unto them it is unexpected, and that causeth them to be so outragious.

Thirdly, There is naturally a revengful Spirit in men, and where there is power men do run upon it, and think it their only glory to revenge: it is the glory of God to be mercyfull, and yet men think it a glory to revenge,

Fourthly, Where men have power they look u∣pon every offence through their own greatness. God may justly look at every sin against him as very great, because he looks through his own greatness; and men that have power will be like God. Men that have any greatness and above others, they are ready to look at all offences committed against them as through their owne greatness, and there∣fore think it unsufferable.

Fifthly, Besides, Men that are above others look upon all under them as meane and contemptible, as if it were better for them to perish as filth and dross then for them to be crossed, and prize the content of their humors more then the life and welfare of al under them.

Sixthly, Further, Those that are above others have nothing to keep in their wrath, as meaner men, though their anger be up yet it is kept in by higher power: but where there is nothing to keep it in, it will break over bounds.

Seventhly, Again they have many flatterers that stir up their wrath, and put oyl into the fire, as the young men did Rehoboam.

Eighthly, They think there is no way to maintaine their authority but their wrath, when as nothing doth more hinder the authority of a Go∣vernour then distempered passion, nothing doth more hinder the reverence that Governours should have then passion.

Ninthly, Again, They think it beseemes their greatness for them to have more wrath, and more displeasure then others. It is a notable expression that Seneca hath It is not the greatness of the mind that causeth wrathful anger, but the swelling of the mind. A leg that hath the gout, is bigger than the other, but it is not the commendation of the Leg, but the swel∣ling of the Leg. So Antiochus Epiphanes was called by so me Deifical Epiphanes, yet the Holy Ghost calls him a vile person. And so Rehoboams coun∣sellors might tell him, this becomes thy great spi∣rit, but the Scripture calls him a child.

Tenthly, Again, They have nothing else to satis∣fie them, nothing to make up any thing that crosseth them, therefore when they are crossed they are out∣ragious in their wrath.

ƲSE. 1.

Hence wee Learne, that it is a great judgment

for any people to be under the power of those that are evil, and passionate, because their passion will be outragious, and then fearful, lamentable and greivous fruits are like to follow upon it.

ƲSE 2.

Hence see, that those who are under others which are passionate, have cause to seek God much for them, and to intreat God to moderate their passion and to quiet it. In Psal. 76.10. It is said, God re∣straines the remainder of wrath: and therefore upon that word seek God for those that are in place, and above others, that God would be pleased to mode∣rate their passion.

ƲSE. 3.

Hence see what cause we have to admire Gods goodness to his Church in preserving his Church, notwithstanding there are so many that have power over it, and are crossed mightily by the waies of Gods people, that it is not swallowed up by them It is the Lord that sayth to the proud waves, hither you shal go and no further, Job 30.11. And that place in Psal. 76.10. Is further notable for this purpose, Surely the wrath of man shall praise thee. It is God that turnes the wrath of man to his praise: & hee doth not onely preserve his Church notwith∣standing it, but makes it worke for the good of his Church.

ƲSE. 4.

Here we have a good use of direction to those that have power over others, as Parents and Go∣vernors, to take heed this power be not abused;

and therefore consider with your selves:

1. Who is it hath given me this power, Is it not the Lord?

2. Again, Consider how have I provoked the wrath of God against my self, and yet God doth not use his power a••ainst me? those that are over others and are given to anger should think, How is God provoked and crossed? and if I do think be∣cause I am crossed to put forth all my power against them that cross me, how is it that God is so patient, and that he doth not put forth his power against me? Though I am over them, I am under God, and God might justly put forth all his power in the ex∣ecution of his wrath against me, because I that have but little power when I am crossed, I put forth all my power against them.

3. And then in the third place: Consider the po∣wer that you have over others, when it is the po∣wer of authority, it is a very glorious thing, it is that which hath a part of the Image of God in it: Wil you now then take your Authority, and Power to subject it to your lusts & make that an Instrument of the Devil which is a part of the Image of God? it must needs be a great evil, and the more authority & power any have, to use it in the Devils service, the more evil it is. Josephs speech to his Brethren is very observable in Gen. 50.19. when they were a∣fraid least he should at last revenge himself upon them, he answers them, Fear not, for am I in the place of God? There are many interpretations given of this, but it may wel carry this sense with it. That power I have is from God and under God, yea it puts me into the place of God, therefore I dare not abuse it to make it serviceable to revenge. The Lord is to have the Glory, is to have the Glory of our strength, the Psalmist hath such an expression. Hath God given you strength & power over others? let God have the glory of your strength and do not abuse it.

Many think it is a disparagement to yeild to o∣thers when they cross them, but they do not think it much to yeild to the Devil. Saith the Scripture Ephes. 4.26.27. Let not the Sun go down upon your wrath, neither give place to the Devil: Rather give way to any Creature than to the Devil: if any cross you, and you let your wrath go on against them, you give way to the Devil, but rather give way to any Creature.

4. Again, It is a most pestiferous force not to be resisted: the greater a man is above others, the less passion he should have.

5. Again, Consider God may give you power ra∣ther in wrath than in mercy. A learned Man said. You must distinguish between that which God gives in good pleasure, and that which he gives when he is angry: Whatsoever we have from God in a way of favor, or in a way of anger: whatsoe∣ver God gives me in love, I must use it in fear, least God should not have honor from it: and if God give it me in his anger, I must take heed I do not a∣buse it to my perdition.

Many times God permits some to be above others nor only in his wrath to them that are under them, but in wrath to themselves, that they being above others might fal and break their necks: and there∣fore they that have place above others had need take heed they do not abuse it: Consider, have you used it for God? When you had power for God you were content then to forbear, and shall you now use your power for the maintenance of your Lusts?

ƲSE 5

Hence we learn, seeing those that are in power have such wrathfull and distempered passions, It

should teach us to take heed of crossing any in po∣wer above us. Many are under others, and yet have higher Spirits than those above them. It is not good to stir up a Lion; and if we have not a good call to it, we shall have little comfort in any thing we suffer. Let us go on in the way of God, and wee shall have false accusations enough against us, that will provoke those that are in authority, though we do nothing to provoke them justly.

ƲSE 6

The last Use that I wil name from hence is this: The more ordinary and usual it is for any that have power in their hands to be thus wrathful, the more honorable it is, they should be able to cross their anger and their passion. It is a blessed thing for a Man or Woman in power, to think it is more Glo∣ry to use their power to cross their passion, than to use their power to revenge them that cross them. You think if you can make others to yeild to you, that is a brave thing: but you that have power o∣ver others be convinced of this, that it is a greater honor to use your power to command your own passion by, than to use it to make others to yeild to it.

Phillip the second King of Spain, being intent about some great business in writing a Letter to the Pope, and requiring some hast, he sate up al night, and being done, his Secretary standing by, and be∣ing half asleep, he bade him throw some sand upon i••, and he took the Standish, and powred Ink upon it: now though the King was crossed, yet he went away and put it up and made nothing of it. What a shame is it then for Christians to be so revengeful? And that Phillip being spoken ill of by one Cradon, some put him in mind to revenge himself on him,

but he sent him many Gifts, and spake well of him, then he asked what Cradon spake of him, say they, no man better: then saith he, I am a better Physitian than you. This is an honorable thing in whomsoe∣ver it is.

And thus much for this first point. That the wrath of wicked men when they have power, is very fierce and outragious.

Notes

• * 1.1

  Eorum certitu∣do, A. Mont. Interli••.