ROM. XII.19.
There are these three things I would insist upon in the Application of this Point.
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To examine whether we are not guilty of this sin?
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To convince men of the deformity and mischief of it.
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To quicken and excite them unto a greater degree of watchfulness over themselves, in respect of the temptations to this vice for the future.
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To examine whether we our selves are not guilty of this sin? There is no one thing wherein the corruption of nature is more apt to exert it self than in offences of this kind, as relating to that first fundamental principle of nature, which is self-preservation; nor is it every ordinary degree of grace and virtue that will exempt a man from the power of this sin. According to that measure which there is in any, either of impotence, pride, cowardice, cruelty, narrowness of mind, selfishness, in such a proportion must that man be of a vindicative temper. And on the other side, he that is open and free in his way of converse, apt to put the best construction upon things, to take more notice of the virtues and kindnesses of men than of their failings, not subject to jealousies and evil surmisings, but of a noble generous temper and carriage, lifted up above the common level of vulgar minds, in such a degree will he be exempted from this sin.
But now because there is a vindicative anger and indignation against others which is our duty, namely that which is against offenders And that every man is apt to palliate and excuse his own revengeful temper and carriage by pretending this; therefore I shall briefly suggest these two Rules, whereby the truth of it may be discovered, whether it be a Virtue or Vice. To examine whether,
- Our anger be not more against the Persons than the Offences.
And, 2. whether it be not directed more against offences as they are injuries to us, than as they are violations of the Divine Law. In both which cases we fall under the guilt of this sin.
- We are to examine whether our anger be not directed more against the persons of offenders than against their offences. If so, ‘tis not the virtue but the sin of revenge. And this may be known by our readiness to exert any act of charity towards the offending person, in pitying and grieving for him, and applying the most effectual means for his conviction and amendment. Our Saviour himself was angry at the sins of Ierusalem, and yet he wept over and bemoaned their destruction. So did David for his enemies, Psal. 35.13, 14. When they were sick I put on sackcloth, and humbled my soul with fasting, I behaved my self as though he had been my friend or brother, I bowed down heavily as one that mourneth for his mother.
On the other side when we have no kind of compassion towards them, nor charity for them, but are continually reviling their persons, aggravating their faults, adding to and increasing their sufferings, ‘tis a sure sign this of a vindicative temper.
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We are to examine whether our anger be not more directed against offences as they are injuries to us, than as they are violations of the Divine Law. Which will appear by that sense which we have of such transgressions, wherein we our selves are not particularly reflected upon, though God be thereby highly dishonoured. If in such cases a man be calm and altogether unconcerned, if he have little or no displeasure against persons that are highly debauched and vicious, nay if he indulge himself in such kind of vices, ‘tis altogether in vain for such a man in his punishing of offenders, to pretend to zeal for the upholding of Law and justice, and the glory of God. ‘Tis a disguise that which every one may see through. And though the punishment inflicted by such may be righteous, and in it self justly deserved, yet as it comes from them under these qualifications, ‘tis not so much justice as revenge.
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In the next place we may hence be convinced of that deformity and mischief which there is in this sin. There are these six things that do usually accompany it, either as causes, effects, or properties of it, Folly, Pride, Impotence, Cowardice, Cruelty, Ingratitude.
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Folly: The meditating of revenge is styled the resting or cherishing of anger in our bosoms. And the Wise man tells us, that anger resteth in the bosom of fools, Eccles. 7.9. ‘Tis the fool that rageth, Prov. 14.16. The discretion of a man will teach him to defer his anger, Prov. 19.11. And by the Rule of Contraries it must be his folly to precipitate and hasten to revenge. Would not that man be counted exceeding fond and imprudent, who if a horse kick him, will think himself bound to recalcitrate or kick again, or to bite the dog by which he is bitten? You will say those creatures want reason, and do not understand the injury they do. Eo loco sit tibi quisquis consilio caret, saith Seneca. Why, so perhaps may those foolish men, by whom you have been unwarily provoked.
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Pride: Every little injury will seem great, where men seem great to themselves. ‘Tis from the opinion and conceit which they have of their own worth, that they are apt to aggravate every trespass as an high indignity. Fierceness doth arise from Pride. He that is puffed up with high imaginations of himself and of his own deserts, Iove dignas concipit iras. What? such a man as he? of so much worth to be so unworthily used by such an one? and thus (as one well expresseth it) as the boar whets and sharpens his tusks in his own foam,1 so doth a proud man excite and sharpen his own indignation and revenge in the frothy imagination of his own worth. This is the reason why our Saviour doth join together meekness and lowliness, self-denial and taking up the Cross.
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Impotence, weakness, narrowness of soul, which is apt to make a man suspicious, to startle and be provoked at every shadow. Quo infirmiores eo magis iracundi. Persons that are old, sick, weak, are usually upon this account most froward and vindicative. Whereas he that hath any true courage and greatness of mind will think it below him so much as to take notice of every little injury. Non est magnus animus quem incurvat injuria. ‘Tis not every little blast that can shake him who is of a steady and noble courage. To be always fretting and aggravating of injuries, formicarum & muscarum est (saith Plutarch) belongs to such little impotent creatures as Ants and Flies. And to the same purpose Seneca, Pusilli hominis est & miseri repetere mordentem. ‘Tis the property of small and mean wretches to be always retaliating. Mures & formicae, si manum admoveris, ora convertunt. Imbecillia, se laedi putant si tanguntur. The more impotent any thing is, the more suspicious and vindicative is it. There are many other sayings to this purpose amongst the Heathen Writers. I cannot omit that one more out of the Satyrist. Iuvenal. Sat. 13.