Book 3, Chapter 3: Clemency

Of questions concerning clemency.

Clemency or meekness, is a virtue, that serves to moderate wrath and revenge.

Touching clemency there be three questions.

- I. How a man is to carry himself, in respect of injuries and offences done to him? - II. When anger is a sin, and when not? - III. How a man should remedy his rash and unjust anger?

I. Question. How may a man carry himself, in respect of injuries and offences done to him?

Ans. That a man may behave himself so as becomes a Christian in these cases, he must in the first place, inquire into the nature and quality of the wrong done.

Now, offences that are done to us by others, are of three sorts.

The first sort, and the least are, when some things are done to us, that do only displease us, but bring no loss or hurt to us. These be light offences; and of this kind are common infirmities, as hastiness, teastiness, frowardness, slowness and dullness of nature; of this kind also, are reproaches of unskilfulness, ignorance, baseness, poverty and such like. The first degree then of clemency is, not so much as to take notice of these slight offences; but to let them pass, and bury them in oblivion. Solomon says, A man's understanding defers his anger, and it is his credit to pass by an offence (Proverbs 19:11). His meaning is, that when small offences are done, which cannot be avoided, then in discretion a man should withhold his anger, and not take notice of them, but pass by them and let them go: for this shall be a far greater ornament to him, then if upon the deed done, he should have hastily proceeded to revenge.

The second sort of offences, are small injuries, such as do not only displease us, but withal bring some little hurt to us, either in our goods, life, or good name. Now, the second degree of meekness is, to take notice of these, but withal to forgive them and put them up. The reason is, because always greater care must be had of peace and love, than of our own private affairs. Read the practice hereof (John 8:49). It was objected to Christ wrongfully, that he was a Samaritan, and had a Devil. Christ takes knowledge of the wrong, and says, you have reproached me; but withal he puts it up, only denying that which they said, and clearing himself, I have not a Devil, but I honor my Father. David had received great wrong, at the hands of Joab and Shimei, as appears in the history of his life; but principally, when he came first to be King of Israel (2 Samuel 3), and yet he takes not a hasty course, presently to be revenged upon his adversaries: but proceeds in this order. First, he takes notice of the fact, and commits his cause to God (ver. 39), and then afterward, as opportunity served, gave the parties their just desert. The reason was, because being newly invested in the kingdom, his adversaries were strong, and himself weak, even by his own confession, and therefore not able at the first, to redress the injury done to him. But when he had once established himself, then he does not only begin (2 Samuel 19:14), but proceeds to full execution of punishment upon them, as we read (1 Kings 2:5, 6, 34, 35).

The third sort of wrongs, are greater injuries; such as are not only offensive to our persons, but withal do prejudice our lives, and bring a ruin upon our estates, both in goods and good name. These are the highest degree of injuries, manifested in open and apparent wrongs. And therefore answerable to them, is required the third and highest degree of clemency, which stands in three things. First, in taking notice: secondly, in forgiving them: thirdly, in a just and lawful defending our selves against the wronging parties. This is the sum and substance of the answer.

For the better conceiving whereof, sundry questions are further to be propounded and resolved.

First in general; it is demanded, how a man should and ought to forgive an injury?

Ans. In forgiveness there be four things.

The first is forgiveness of revenge, that is of requiting evil for evil, either by thought word or deed. This must always be practiced. For vengeance is not ours, but the Lord's, and great reason then, that we should evermore forgive, in regard of revenge and hatred. This the Apostle teaches, when he says (1 Corinthians 13:5), Love is not provoked, it never thinks, much less speaks or does, evil.

The second is forgiveness of private punishment; which is, when men return punishment for injuries done, in way of requital; and this must always take place with us, because as vengeance itself, so also punishment in way of revenge, is God's alone.

The third is, forgiveness of judgment, when we judge an injury done to be an injury. This judgment we are not bound to forgive to men. For we may with good conscience, judge a sin 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 forgiveness, even in regard of judgment.

The fourth is forgiveness of satisfaction. This we are not always bound to remit, but we may with good conscience, always require satisfaction where hurt is done.

Secondly, for the further clearing of this general question, we are to answer some particular cases usually propounded in the lives of men, and namely five.

- I. Whether a man may defend himself by law? - II. How he may defend himself by law? - III. Whether a man may defend himself by force? - IV. How? - V. Whether a man may defend himself by combat?

I. Case. Whether a man may, with good conscience and a meek spirit, defend himself by law, for wrongs that are done to him?

I answer affirmatively: A man may, with good conscience, defend himself against great injuries, by the benefit of law. For magistracy is God's ordinance, for the good of men (Romans 13:4), and therefore men may use the benefit of the authority, judgment, and jurisdiction of magistrates, without breach of conscience. Again, it is the express law of God, that when a false witness rises up against a man, to accuse him of a trespass; that both the accuser and the accused, should stand before God, that is, before his priests and judges for the time being, and have remedy at their hands. An example of which judicial defense, we have in Paul, who in case of wrong, makes his appeal to the judgment seat of Rome (Acts 25:10).

But it is alleged out of Scripture, to the contrary (Luke 6:29), To him that smites you on the one cheek, offer also the other (Matthew 5:40), If any man will sue you at the law, and take away your coat, let him carry your cloak also.

These places are spoken of private persons, that want the defense and assistance of the public magistrate; and such must rather suffer wrong upon wrong, blow upon blow, and loss upon loss, than right their own wrongs, by revenging themselves.

Again, it is objected, that Paul says, lawing is a fault (1 Corinthians 6:7): "There is utterly a fault among you, because you go to law one with another," &c.

We must distinguish between things themselves, and the manner of doing them. When Paul says, it is a fault, he condemns not lawing absolutely in itself, but the Corinthian manner of going to law: which was this. First, they went to law with scandal, before the tribunals of heathenish and unbelieving judges, and so made the Gospel to be slandered and reproached. Secondly, they went to law upon light causes, and for small injuries, which they might well have put up, and easily brooked. Thirdly, in lawing they fell into rash and violent passions of rage, and envy, so as they could not temper themselves, but must needs go to law in the first place; which should rather have been the last and the desperatest remedy 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 observed, that Paul notes their fault by a word, that signifies weakness or impotency of their affections, whereby it came to pass, that being overcome by the strength of their own desires, upon injuries offered, they were unable to bear them in any degree of Christian moderation, and thereupon hastily proceeded to the courts of heathen judges, for determination of controversies and contentions among them.

It is further alleged, that when a man is any way wronged, it is God's will it should be so, and therefore he ought not to seek redress, but to rest himself in the will of God.

It is God's will we should have diseases, and yet it is no less his will, that we should use good means to be cured of them. So is it in wrongs and injuries done to us. As his will is, we should be afflicted, so also has he willed our deliverance, by such means, as himself has appointed.

But our Savior would have his disciples, to be as sheep among wolves, and therefore we ought to endure all wrongs without revenge. For the sheep takes all wrongs, and does not so much as defend itself against the wolf.

So Christ commands, that we should be simple as doves (Matthew 10:16), and yet withal, he commands us to be wise as serpents, to defend our own heads, and to save ourselves.

Lastly, it is alleged (1 Corinthians 13:5), that love seeks not her own: therefore love must not defend herself.

Love does not so seek her own things, as that she neglects the good of others; but seeking her own, she seeks the good of all. And this practice is not against, but according to the law of charity.

Case 2. How is a man to defend himself by law?

For the resolving of this question, we must take two rules.

The first is this. We must first try all means, and use all remedies that may be, before we use the remedy of law. It is our Savior's direction (Matthew 5:25): "Agree with your adversary quickly, while you are in the way," that is, before the controversy be ended by order of law. Again (Matthew 18:15): "If your brother trespass against you, go and tell him his fault between you and him alone." And Saint Paul in this case, prescribes a course to be taken beforehand; namely, first to bear and suffer as much as may be (1 Corinthians 6:7): "Why rather suffer you not wrong? why rather sustain you not harm?" Then, if bearing will not end it, to commit our cause to private arbitrement, of one or two (v. 5): "Is it so that there is not a wise man among you, no not one that can judge between his brethren?" Law is to be used in this case, as the physician uses poison, and that is, only in desperate cases.

The second rule is, that our patient mind must be made known to all men (Philippians 4:5). In taking the benefit of law, we are to use great moderation of mind, and that in three respects; before we go to law, in lawing, and when the suit is ended.

The moderation of mind, before the beginning of suits in law, stands in three things.

First, we must consider, that all injuries whatever they be, do befall us by the providence of God, and that for our sins. Upon which consideration, we ought to submit ourselves to God's will, to obey him, to arm ourselves with patience, and to lay aside all anger, envy, malice, and impatience.

Secondly, we must consider beforehand, that courts of justice, are the ordinance of God, in which it pleases him to testify his presence, justice, and goodness; and upon this ground, we shall be moved to depart with our own right, and to yield ourselves, and all the right we have, into the hands of God, in the use of the means appointed; in the mean time depending on him by faith, for the issue and event of our suit.

And hence (by the way) it appears, that few or none do use this ordinance of God, as they ought; because the greater sort of men, that commence suits in law, do not consider either the nature, or end of civil courts. No man ordinarily will yield a hair of his right, but every one fixes his eyes wholly, upon the event of his action by extremity of law: and so swerves from that Christian moderation, required by the word of God in this case.

Thirdly, we must set down with ourselves, lawful and just ends of our actions, not unjust and unlawful. These just ends are; first, God's glory in the execution and manifestation of justice: secondly, the honest defense of our own right: thirdly, public peace: fourthly, the amendment of disordered persons, and not the defamation or hurt of any man.

The moderation of the mind in lawing, stands in these particulars. 1. In seeking after peace to the utmost (Romans 12:18): "If it be possible, as much as in you is, have peace with all men." 2. In love of our enemies, with whom we are at controversy in law. 3. In neither using nor showing extremity in our proceedings (Matthew 5:25; Matthew 18:28).

After that the suit is ended, the moderation of our minds must be expressed, by our behaviour, in regard of the event of our action. For if the law go with us, we are to give God thanks for the manifestation of his justice, in the course taken. If on the other side it go against us, we may not rage or be discontentedly grieved, but commend our cause quietly to God, and accuse ourselves for our own sins, and say with David, Righteous are you, O Lord, and just are your judgements (Psalm 119:137).

3. Case. Whether may a man defend himself by force, when he is wronged?

Ans. In some cases, he may lawfully defend himself by force. Reasons. First, because the Gospel does not abolish the law of nature, nor the positive laws of all countries, but it does establish them. Now, it is the law of nature and nations, that a man may defend his life and health, in some cases, upon just occasion. Secondly, this is God's law (Exodus 22:2): If a thief be found breaking up 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 rescued his brother Lot, and recovered all his substance that he had lost, by force and arms (Genesis 14:14), and his action was approved of God. For Melchisedeck met him, at his return from the slaughter of the kings, and blessed him. Yes and blessed God for his deliverance (verses 19–20). Again, in some cases, a man may give his life for his brother. So says Saint John (1 John 3:16): We ought also to lay down our lives for the brethren.

4. Case. When may a man defend himself by force?

Ans. Not always and upon every occasion, but only in these cases. First, when violence offered is so sudden and unexpected, that when it comes, there can be no escape, either by yielding, or by flying, or by some suffering. Secondly, when the violence offered is open and manifest, so as there is no other way to rescue ourselves, but by striking or killing. Thirdly, when violence is offered, and the magistrate absent; either for a time, and his stay be dangerous, or altogether, so as no help can be had of him, nor any hope of his coming. In this case, God puts the sword into the private man's hands. Fourthly, when the defense is just, and done in a right manner.

A just defense stands in these things. 1. It must be done incontinent and forthwith, so soon as ever violence is offered. For if there be delay, and it come afterward, it loses the name of a just defense, and becomes a revenge, arising of prepensed malice, as the lawyers use to speak. 2. There must be an intention, not to revenge principally, or to kill, but only to defend himself. 3. There must be a just and equal proportion of weapons; therefore it is no just defense to shoot a naked man through with a musket, or other piece of ordinance, when he offers violence.

5. Case. Whether a man may rescue himself or others by combat?

Ans. It has been of ancient times, a usual manner of defense in some countries, that in case of difference, between 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 another, should end the controversy. But this way of defense, however ancient it be, is utterly unlawful.

Reasons are these. First, it is the express commandment of God, You shall not kill. In which, all private men are forbidden to kill or slay, but in the case of just and necessary defense. Secondly, we may not hazard our lives, without some special warrant from God: if we do, it is a flat tempting of God: and this is done in every combat. Thirdly, if magistrates will permit such fights as this is, then they are bound to defend and save the life of the innocent. For by such permission, oftentimes innocent blood is shed, and the more harmless party goes by the worst.

But it will be, and is objected. First, that a combat is a trial of innocence. Ans. It is not so. For he that is stronger usually overcomes in the combat, not he that has the more righteous cause. Again, there be other means to try a truth, besides this; as by examination, and by oath. Lastly, trial by the combat, is of the same nature with the trial of a murderer by the bleeding of a corpse touched, or handled, which is very doubtful, and of all other most uncertain.

Secondly, it is alleged, that if a man take not a challenge, he is disgraced forever. Ans. There is no warrant in God's word, for a private man to accept a challenge. No, it is rather flat against the word. For God says, Revenge is mine. The private man says the contrary, The wrong is mine, and I will be avenged of him that has done it. Again, it is better for any man, to endure a little reproach with some men, than to lose or hazard his life.

Thirdly, it is objected, that the Philistines offered to try the victory by a single combat with the Israelites, and appointed Goliath (on their side) to give the challenge; and that David (on the Israelites' side) accepting the challenge, encountered with him, and had good success. It may seem therefore, that combats are lawful. For it is better that one man should perish in war, than that a whole army should miscarry. Ans. That was a special and extraordinary example of trial, and David was a champion in that fight, not by ordinary appointment, but by extraordinary prophetical instinct of God's Spirit. Again, in war, though there be less danger in hazarding one man's life, than a whole army: yet a good and just cause is to be maintained, with all the strength that may be made, and not to depend upon the power and courage of one man, who, in probability, unless he be supported by special calling and assistance from God, may be overcome and lose the victory.

Fourthly, it is alleged, that an army may fight against an army, therefore one man against another. Ans. The reason is not alike. For wars and armies are God's ordinances, and so are not combats; and it is not God's will, that men should devise and establish new ways and means of trial, not allowed by his word, but rather rest content with that he has appointed.

Fifthly, Ionas did hazard his life, by casting lots; therefore a man may by combat. To say that Ionas did put his life in hazard by lots, is an untruth. For there was only a conjectural trial made, who should be the cause of the present danger. And when the lot fell upon him, he was not cast into the sea by the lot, but by his own advice and counsel. Again, the casting of Ionas into the sea, did not befall him by lot, but by his own voluntary resignation of himself, into the hands of God; willingly undergoing it, as a just punishment of the neglect of his calling; which himself confessed in these words, For I acknowledge, that for my sake the great tempest is upon you (Jonah 1:12).

Sixthly, Moses and the Egyptian fought a combat, and Moses slew him. Moses took upon him public revenge in this action, as a Magistrate, and not private, as a private man. For though as yet, his calling was not fully manifested to his brethren, yet the truth is, God had called him to be their deliverer out of the hands of the Egyptians; and this very action was a sign of their deliverance, which was to come to pass afterward. It was (I say) a sign, thus; As he defended his brother and avenged his quarrel upon the Egyptian, so in time to come the Lord would by his hand, give them full freedom and deliverance from the tyranny of Pharaoh, and all his and their enemies (Acts 7:25). Being then a public person, his example can prove nothing for this purpose.

2. Question. When anger is a virtue, and so, good and lawful, and when it is a vice, and consequently evil and unlawful?

This Question has two distinct parts: of which I will speak in their order.

Sect. 1.

The first part is, when anger is a virtue and lawful?

For answer hereof, we must understand, that in just and lawful anger, there be three things; a right beginning or motive; a right object; and a right manner of being angry.

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

First, that the occasion of anger be just and weighty, as namely, a manifest offence of God. Take an example, or two. Moses in sundry places, is said to be angry, and the occasions of his anger were great, as appears in the particulars. First, because some of the Israelites, against God's commandement, had reserved Manna till the next day (Exodus 16:20). Again, he was angry, because the Israelites had tempted God, in worshipping the golden calf (Exodus 32:19). In Numbers 16:15. Moses again is wroth, because Korah, Dathan, and Abiram rebelled against him, and in him against God. Phinehas (Numbers 25:8, 11) is said to have been zealous, that is, angry for God: the occasion was, because the Israelites committed fornication with heathenish women. David in like manner (2 Samuel 13:20, 21) was angry upon this occasion, because Amnon his son had defiled his sister Tamar. Elias is angry (1 Kings 19:14), and why? Because the Israelites forsook the covenant of God, cast down his altars, and had slain his prophets with the sword. Nehemiah (chapter 6, verse 5) is very angry, because the Israelites oppressed one another with usury, and other kinds of exactions. Jeremiah also (chapter 6, verse 11) was angry for this, because the Israelites were of uncircumcised hearts and ears, and the word of the Lord was to them as a reproach, and they took no delight therein.

Secondly, it is required, that anger be conceived upon counsel and deliberation (Proverbs 20:18). Establish your thoughts by counsel. If thoughts must be established by counsel, then the affections, and so our anger also. And the Apostle says (James 1:19), Be slow to wrath. Now the reason is plain; counsel ought to be the foundation of all our actions, and therefore much more of our affections, which are the beginnings of our actions.

Thirdly, just and lawful anger must be kindled and stirred up by good and holy affections, as namely, by desire to maintain the honor and praise of God, by the love of justice and virtue, by hatred and detestation of vice, and of all that is evil. One says well to this purpose, that anger must attend upon virtue, and be stirred up by it against sin, as the dog attends upon the shepherd, and waits upon his eye and hand, when to follow him, and when to pursue the wolf.

The second thing in good anger, is a fit object or matter to work upon; touching which, two things must be remembered.

First, we must put a difference between the person, and the offence or sin of the person. The sin of the person is the proper object of anger, and not the person, but only by reason of the sin. Thus David says of himself, that he was consumed with anger, not because the men with whom he was angry, were his enemies, but because they kept not God's law (Psalm 119:139). Thus Moses was angry at the idolatry of the Israelites, wherewith they had sinned against God forty days together; and yet he prays earnestly to God, for their persons, as we read (Exodus 32).

But it is alleged to the contrary, that David directs his anger against the persons of his enemies, especially in Psalm 109. First, Prophets (as has been said heretofore) were endued with a special measure of zeal; and their zeal was a pure zeal, taken up specially for the glory and honor of God; but our zeal against our enemies, is commonly mixed with hatred, envy, and self-love, therefore we must not, no, we cannot follow their examples. Secondly, imprecations used by David, were predictions rather than prayers: for he rather foretold in them what should come to pass, than prayed that it might come to pass. Thirdly, David in his imprecations, curses not his own private enemies, but the enemies of God, and not all them, but such only as were incurable: for by the spirit of prophecy, he knew the state of those, against whom he did pray, so do not we.

Secondly, we must put a difference between the cause and offence of God, and the cause and offence of man. Now just anger must be directed against persons, for the offence of God properly, and not for private offence, but only so far forth, as it tends to the offence of God. Thus Miriam and Aaron murmured against Moses, because he had married a woman of Ethiopia. But this was only a private offence, and therefore Moses behaved himself meekly towards them (Numbers 12:3).

The third thing in good anger, is the right manner of conceiving it. Wherein these cautions are to be observed. First, that our anger be mixed and tempered with charity and love. It is the property of God himself, in wrath to remember mercy (Habakkuk 3:2), and herein we must be like to him. This was Moses his practice, who out of his love prayed for those, with whom he was angry (Exodus 32). Secondly, anger against any offence, must be mixed with sorrow for the same offence. Thus Christ was angry with the Jews, but withal he sorrowed for the hardness of their hearts (Mark 3:5). The reason hereof is this. In any society whatever it be, if one member sins, the sin 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 affected and ill at ease, the rest will be distempered. Paul says of himself, that he was afraid, lest when he came to the Corinthians, God would humble him for their sins (2 Corinthians 12:21). Again he teaches, that those which are fallen into any fault, must be restored by the spirit of meekness, because we ourselves are subject to the same temptations (Galatians 6:1). And in this regard, he would have men to mourn with them that have in them the cause of mourning (Romans 12:15). Thirdly, just anger must be contained within the bounds of our particular calling, and civil decency; that is, so moderated, as it makes us not to forsake our duties which we owe to God and man, nor break the rules of comeliness. Thus Jacob was angry with Laban, and yet he speaks and behaves himself as a son to his father, even in his anger (Genesis 31:36). Jonathan was angry with Saul his father, and yet he withdraws not any reverent or dutiful respect from him (1 Samuel 20).

Sect. 2.

The second part of the question is, When anger is a vice and unlawful?

Ans. It is a sin in five regards, contrary to the former.

First, when we conceive it without counsel and deliberation. This rash, hasty, sudden and violent anger, is condemned by our Savior Christ (Matthew 5:22): Whoever is angry with his brother unadvisedly, shall be culpable of judgment.

Secondly, when it is conceived for no cause, or for a light or trifling cause. Proverbs 10:12: Love covers a multitude of sins. Therefore every light offence, must not be the cause of open anger. Proverbs 19:11: It is the glory of a man to pass by some infirmities. Ecclesiastes 7:23: Take not notice of all the words that men speak, no not of all those which servants speak to their masters. Besides that, causeless anger is many times forbidden in the Scripture. And Paul says, that love is hardly provoked, because it will not be moved to conceive hatred, but upon weighty and important causes (1 Corinthians 13).

Thirdly, when the occasion is just, yet the measure of anger is immoderate. Ephesians 4:26: Be angry, and sin not; and if by infirmity you fall into it, let not the sun go down upon your wrath. The reason is added in the next words, Give not place to the Devil; because he is always at hand to inflame the affection, as he did Saul's, who therefore in his rage, would have killed him that was next him.

Fourthly, when it makes us to forget our duty to God or man, and to fall to brawling, cursing, and banning. Thus was Shimei angry, when he railed upon the king and flung stones at him and his servants, giving him bad and irreverent terms, and calling him a man of blood, and a man of Belial (2 Samuel 16:5, 6, 7). Thus did the disciples forget their duty of love to their brethren, and in anger desired that fire might come down from heaven, and destroy the Samaritans (Luke 9:59). Thus the Jews, in indecent and uncharitable manner, gnashed with their teeth at Stephen (Acts 7:54). And Saint Paul says, that the fruits of wicked anger, are clamors, and crying speeches between person and person in their fury (Ephesians 4:31). And from there it is, that we find Balaam in his anger, to have been more void of reason than his ass (Numbers 22:27).

Fifthly, when we are angry for private respects concerning our persons, and not concerning the cause of God. Thus Cain is said to be exceeding wroth, and to have his countenance cast down, only upon a private respect, because he thought his brother Abel should be preferred before him (Genesis 4:5). Thus Saul was wroth with David, taking himself to be disgraced, because the people (after the slaughter of the Philistines) ascribed to David ten thousand, and to him but a thousand (1 Samuel 18:7). In like manner he was angry with Jonathan, for his love that he bore to David, and for giving him leave to go to Bethlehem (1 Samuel 20:30). Thus Nebuchadnezzar's wrath was kindled against the three children, because he took himself to be contemned of them (Daniel 3:19). Thus Haman, merely in regard of private disgrace, grows to great indignation against Mordecai (Esther 3:5). Thus Asa was angry with the prophet Hanani, because he thought it a discredit to him, to be reproved at his hand (2 Chronicles 16:10). And in this sort, were the Jews filled with wrath at Christ's reproof (Luke 4:28), showing thereby, as it is truly expounded by the commenter, that they were very hot in their own cause, and not in the cause of God.

3. Question. What is the remedy of unjust anger?

Ans. The remedies thereof are twofold. Some consist in meditation, and some in practice.

Sect. 1.

The remedies that stand in meditation, are of three sorts; some do concern God, some our neighbor, and some ourselves.

The meditations concerning God; are specially six.

1. Meditation. That God by express commandment forbids rash and unjust anger, and commands the contrary, namely, the duties of love. Read for this purpose (Matthew 5:21, 22), where we may observe three degrees of unjust anger. The first whereof is, that which is inwardly conceived, and not outwardly showed. The second, when unjust anger shows itself by signs of contempt, as by snuffing, rushing, changing and casting down of the countenance. The third, is railing (you fool) which is culpable of Gehenna fire, the highest degree of punishment. Now all these three degrees are murder; and the punishment of a murderer is, to be cast into the lake of fire (Revelation 21:8). Again, Christ commands us to reward good for evil, to bless them that curse us, and to do good to them that hate us, if we will be the children of our Father which is in heaven (Matthew 5:45). And Saint Paul wishes us, to overcome evil with goodness (Romans 12:21).

Meditation 2. That all injuries which befall us, do come by God's providence, whereby they are turned to a good end, namely, our good. Thus David says, that God had bidden Shemei to curse him (2 Samuel 16:10). And this was the ground of Christ's reproof of Peter, Shall I not, (says he) drink of the cup which my Father has given me to drink of? (John 18:11).

Meditation 3. God is long-suffering, even towards wicked men; and we in this point must be followers of him. In regard of this, God is said to be merciful, gracious, slow to anger, abundant in goodness and truth (Exodus 34:6). Hence it was, that he spared the old world 120 years (1 Peter 3:19). He spared the Israelites, after their idolatry, 390 years (Ezekiel 4:5). Besides this, we have example of the lowliness and long-suffering of Christ, who says (Matthew 11:29), Learne of me, for I am humble and meek: and of whom it is said (1 Peter 2:22), When he was reviled, he reviled not again, when he suffered, he threatened not, but committed his cause to him that judges righteously. Now because some may haply say, that these examples of God and Christ, are too perfect for man to follow, who cannot imitate God in all things? therefore besides them, consider further the examples of some of the servants of God. Moses, when the people murmured at him, did not answer them again by murmuring, but cried to the Lord, what shall I do to this people? for they be almost ready to stone me (Exodus 17:4). And Stephen, when he was stoned, prayed for his enemies, Lord, lay not this sin to their charge (Acts 7:60).

Meditation 4 is, concerning the goodness of God towards us; an argument whereof is this, that he does every day, forgive us far more offences, than it is possible for us to forgive men.

Meditation 5. All revenge is God's right, and he has not given it to man. Romans 12:19, Vengeance is mine, I will repay, says the Lord. And man by revenging his own quarrel, makes himself both the judge, the witness, the accuser, and the executioner.

Meditation 6 is, touching Christ's death. He suffered for us the first death, and the sorrows of the second death; much more then ought we at his commandment, to put up small wrongs and injuries without revenge. His commandment is, Resist not evil, but whoever shall smite you on the right cheek, turn to him the other also (Matthew 5:39). Again, Destroy not him with your meat, for whom Christ died (Romans 14:15).

The meditations concerning our neighbor, are two. The first, is the condition of him, with whom we are angry, namely that he is a brother. Let there be no strife between me and you, for we are brethren (Genesis 13:8). Again, he is created in the image of God; we must not therefore seek to hurt or destroy that image. The second is, concerning that equity which we look for at the hands of all men. If we wrong any man, we desire that he would forgive us: and therefore we must forgive him the injury that he does to us, without unjust anger. This is the very law of nature, Whatever you would that men should do to you, even so do you to them (Matthew 7:12).

Meditations concerning ourselves, are six.

First, he that conceives rash anger, makes himself subject to the wrath of God, if he cherish the same without relenting. Matthew 6:15, If you do not forgive men their trespasses, no more will your Father forgive you your trespasses. And, Matthew 7:2, Judge not, that you be not judged. Yes, when we pray to God to forgive us, and do not resolve to forgive our brethren, we do in effect say, Lord condemn us, for we will be condemned.

Secondly, we are commanded to love one another, even as Christ has loved us (Ephesians 5:2). It is the property of love, to suffer, and to bear, and not to be provoked to anger (1 Corinthians 13). And it is a mark, whereby God's children are discerned, from the children of the Devil, that they love their brethren (1 John 3:10).

Thirdly, we are ignorant of men's minds in speaking and doing: we know not the manner and circumstances of their actions. And experience teaches, that much anger comes upon mistaking and misconstruing them. Whereas contrariwise, if they were thoroughly known, we would not be so much incensed against men, as commonly we are.

Fourthly, in rash anger, we can do no part of God's worship that is pleasing to him. We cannot pray: for he that prays, must lift up pure hands without wrath (1 Timothy 2:8). We cannot be good hearers of the word: for Saint James wishes us to be swift to hear, and slow to wrath; because the wrath of man does not accomplish the righteousness of God (James 1:20, 21).

Fifthly, we must consider what are the fruits and consequents of unjust anger. For first, it greatly annoys the health. It annoys the brain, and pulses; it causes the gall to flow into the stomach and the bowels; it kills and poisons the spirits; and it is the next way to procure distemper of the whole body, and consequently loss of health. Secondly, it makes a man captive to the Devil (Ephesians 4:27), which we see to be true in Saul's example, who being a man full of wrath, and giving place to his own rage and fury, an evil spirit entered into him by the just judgment of God.

Sixthly, we must consider the causes of unjust anger. It is commonly thought, that anger is nothing but the flowing of choler in the gall, and in the stomach. But the truth is, anger is more than choler. For it rises first, of a debility of reason and judgment in the mind. Secondly, from evil affections; as from envy, and self-love. Thirdly, from the constitution of the body, that is hot and dry. Again, we read in histories, that men having no gall, have notwithstanding been full of anger: and choler indeed is a furtherance, but no cause of anger.

Sect. 2.

The remedies of unjust anger that stand in practice, are especially five.

The first is, in the time of anger to conceale the same; both in word and deede. The indignation of a foole (says Salomon, Proverbs 12:16.) will be knowne the same day; but the wise man couereth his shame: that is, he restraines his anger, which if it should presently break forth, wold be a reproch to him. Answerable to this notable speech of Salomon, was the wise counsell of Ambrose to Theodosius; that after sentence giuen, he should take 30 daies respite before execution. And not vnlike has been the practise of the very Heathen in their time. Socrates said, I had beaten you, but that I was angrie. Aenodorus gaue Augustus this rule, that when he was angrie, he should first say over the whole Alphabet, before he put in execution his anger.

Secondly, we must depart from them with whom we are angry. For this affection is as a fire; take the matter away from fire, and it will cease to burne; so let a man depart, and employ himselfe (for the time) some other way, and he shall soone cease to be angrie. Thus did Ionathan depart out of his fathers presence (1 Samuel 20:34). Abraham in his anger withdrew himselfe from Lot (Genesis 13). Iacob in wrath departed from Esan (Genesis 27:43, 44).

Thirdly, we must auoide the occasions thereof; as contentions, and contentious persons. Doe nothing through contention (Philippians 2:3). Make no friendship with an angrie man, neither goe with a furious man, least you learne his waies, and receive destruction to your soule (Proverbs 22:26). We must, for this purpose, be carefull to auoid all meanes, that may serue to further 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, yes every 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 repentance, to work in us a reuenge upon our selues, in regard of our sinnes committed against God, and our brethren (2 Corinthians 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 and violent affection of vniust wrath. And this must we doe, as at all times, so then especially; when anger is creeping upon vs.

It will be saide of some; Our anger is violent, and comes upon the sudden, and therefore 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 you fall into it through infirmitie, yet remember your selfe, let not the sunne goe downe upon your wrath (Ephesians 4:26). Consider with your 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 and veines, but with all speede must purge it out; and so must anger be dealt withall, whensoeuer we are ouertaken with it.