Take Up the Cross

Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.
~ Ecclesiastes 7:9

And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel.
~ 2 Samuel 19:43

And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
~ Genesis 4:8

Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
~ James 1:19

Directions Against Sinful Wrath or Anger, by Richard Baxter. The following contains Title Seven of Chapter Seven of his work, “A Christian Directory”.

Title 7. Directions against sinful Wrath or Anger

As anger is against the love of our neighbour, I shall speak of it afterwards: as it is against the soul itself, I shall speak of it in this place. Anger is the rising up of the heart in passionate displacency against an apprehended evil, which would cross or hinder us of some desired good. It is given us by God for good, to stir us up to a vigorous resistance of those things, which, within us or without us do oppose his glory or our salvation, or our own or our neighbour’s real good.

Anger is good when it is thus used to its appointed end, in a right manner and measure: but it is sinful, 1. When it riseth up against God or any good, as if it were evil to us. As wicked men are angry at those that would convert and save them, and that tell them of their sins, and hinder them from their desires. 2. When it disturbeth reason, and hindereth our judging of things aright. 3. When it casteth us into any unseemly carriage, or causeth or disposeth to any sinful words or actions: when it inclineth us to wrong another by word or deed, and to do as we would not be done by. 4. When it is mistaken, and without just cause. 5. When it is greater in measure than the cause alloweth. 6. When it unfitteth us for our duty to God or man. 7. When it tendeth to the abatement of love and brotherly kindness, and the hindering of any good which we should do for others: much more when it breedeth malice, and revenge, and contentions, and unpeaceableness in societies, oppression of inferiors, or dishonouring of superiorsr. 8. When it stayeth too long, and ceaseth not when its lawful work is done. 9. When it is selfish and carnal, stirred up upon the account of some carnal interest, and used but as a means to a selfish, carnal, sinful end: as to be angry with men only for crossing your pride, or profit, or sports, or any other fleshly will. In all these it is sinful.

Directions Meditative against sinful Anger

Direct. I. ‘Remember that immoderate anger is an injury to humanity, and a rebel against the government of reason.’ It is without reason, and against reason. Whereas in man all passions should be obedient to reason. It is the misery of madness, and the crime of drunkenness to be the suppressing and the dethroning of our reason. And sinful anger is a short madness or drunkenness. Remember that thou art a man, and scorn to subject thyself to a bestial fury.

Direct. II. ‘It is also against the government of God: for God governeth the rational powers first, and the inferior by them.’ If you destroy the king’s officers and judges, you oppose the government of the king. Is a man in a passion fit to obey the commands of God, that hath silenced his reason?

Direct. III. ‘Sinful passion is a pain and malady of the mind.’ And will you love or cherish your disease or pain? Do you not feel yourselves in pain and diseased while it is upon you? I do not think you would take all the world to live continually in that case yourselves. If you should be still so, what were you good for, or what could you enjoy, or what comfort would your lives be to you? Why, if a long pain be so bad, a short one is not lovely. Keep not wilfully so troublesome a malady in your mind.

Direct. IV. ‘Observe also what an enemy it is to the body itself.’ It inflameth the blood, and stirreth up diseases, and breedeth such a bitter displeasedness in the mind, as tends to consume the strength of nature, and hath cast many into acute, and many into chronical sicknesses, which have proved their death. And how uncomfortable a kind of death is this?

Direct. V. ‘Observe how unlovely and unpleasing it rendereth you to beholders:’ deforming the countenance, and taking away the amiable sweetness of it, which appeareth in a calm and loving temper. If you should be always so, would any body love you? Or would they not go out of your way, (if not lay hands on you) as they do by any thing that is wild or mad? You would scarce desire to have your picture drawn in your fury, till the frowning wrinkles, and inflamed blood are returned to their places, and have left your visage to its natural comeliness. Love not that which maketh you so unlovely to all others.

Direct. VI. ‘You should love it the worse because it is a hurting passion, and an enemy to love and to another’s good.’ You are never angry but it inclineth you to hurt those that angered you, if not all others that stand in your way: it putteth hurting thoughts into your mind, and hurting words into your mouths, and inclineth you to strike or do some mischief: and no men love a hurtful creature. Avoid therefore so mischievious a passion.

Direct. VII. ‘Nay, mark the tendency of it, and you will find that if it should not be stopped it would tend to the very ruin of your brother, and end in his blood and your own damnation.’ How many thousands hath anger murdered or undone! It hath caused wars, and filled the world with blood and cruelty! And should your hearts give such a fury entertainment?

Direct. VIII. ‘Consider how much other sin immoderate anger doth incline men to.’ It is the great crime of drunkenness that a man having not the government of himself, is made liable by it to any wickedness: and so is it with immoderate anger. How many oaths and curses doth it cause every day? How many rash and sinful actions? What villany hath not anger done? It hath slandered, railed, reproached, falsely accused, and injured many a thousand. It hath murdered, and ruined families, cities and states. It hath made parents kill their children, and children dishonour their parents. It hath made kings oppress and murder their subjects, and subjects rebel and murder kings. What a world of sin is committed by sinful anger through out all the world? How endless would it be to give you instances. David himself was once drawn by it to purpose the murdering of all the family of Nabal. Its effects should make it odious to us.

Direct. IX. ‘And it is much the worse in that it suffereth not a man to sin alone, but stirreth up others to do the like.’ Wrath kindleth wrath, as fire kindleth fire. It is two to one but when you are angry you will make others angry, or discontented, or troubled by your words or deeds. And you have not the power of moderating them in it, when you have done. You know not what sin it may draw them to. It is the devil’s bellows to kindle men’s corruptions; and sets hearts, and families, and kingdoms in a flame.

Direct. X. ‘Observe how unfit it maketh you for any holy duty; for prayer, or meditation, or any communion with God.’ And that should be very unwelcome to a gracious soul, which maketh it unfit to speak to God, or to be employed in his worship. If you should go to prayer or other worship, in your bedlam passion, may not God say, as the king of Gath did of David, “Have I need of madmen?” Yea, it unfitteth all the family, or church, or society where it cometh, for the worship of God. Is the family fit for prayer, when wrath hath muddied and disturbed their minds? Yea, it divideth Christians and churches, and causeth confusion and every evil work.

Direct. XI. ‘It is a great dishonour to the grace of God, that a servant of his should shew the world that grace is of no more force and efficacy, that it cannot rule a raging passion, nor so much as keep a Christian sober: that it possesseth the soul with no more patience, nor fear of God, nor government over itself. O wrong not God thus by the dishonouring of his grace and Spirit.

Direct. XII. ‘It is a sin against conscience, still repented of and disowned by almost all when they come to themselves again, and a mere preparation for after sorrow.’ That therefore which we foreknow we must repent of afterwards, should be prevented and avoided by men that choose not shame and sorrow.

Object. I. ‘But (you will say) I am of a hasty, choleric nature, and cannot help it.’

Answ. That may strongly dispose you to anger, but cannot necessitate you to any thing that is sinful: reason and will may yet command and master passion, if they do their office. And when you know your disease and danger, you must watch the more.

Object. II. ‘But the provocation was so great, it would have angered any one; who could choose?’

Answ. It is your weakness that makes you think that any thing can be great enough to discharge a man’s reason, and allow him to break the laws of God. That would have been small or nothing to a prepared mind, which you call so great. You should rather say, ‘God’s majesty and dreadfulness are so great, that I durst not offend him for any provocation. Hath not God given you greater cause to obey than man can give you to sin?’

Object. III. ‘But it is so sudden that I have no timeof deliberation to prevent it.’

Answ. Have you not reason still about you? And should it not be as ready to rule, as passion to rebel? Stop passion at first, and take time of deliberation.

Object. IV. ‘But it is but short, and I am sorry for it when I have done.’

Answ. But if it be evil, the shortest is a sin, and to be avoided: and when you know beforehand that you must be sorry after, why will you breed your own sorrow?

Object. V. ‘But there are none that will not be angry sometimes: no not the best of you all.’

Answ. The sin is never the better because many commit it. And yet, if you live not where grace is a stranger, you may see that there are many that will not be angry easily, frequently, furiously, nor misbehave themselves in their anger, by railing, or cursing, or swearing, or ill language, or doing wrong to any.

Object. VI. ‘Doth not the apostle say, “Be angry and sin not: let not the sun go down upon your wrath.” My wrath is down before the sun: therefore I sin not.’

Answ. The apostle never said that anger is never sinful, but when it lasteth after sun-setting. But entertain no sinful anger at all; but if you do, yet quickly quench it, and continue not in it. Be not angry without or beyond cause: and when you are, yet sin not by uncharitableness, or any evil words or deeds, in your anger; nor continue under the justest displeasure, but hasten to be reconciled and to forgive.
These reasons improved may rule your anger.

Directions Practical against sinful Anger

Direct. I. ‘The principal help against sinful anger is, in the right habituating of the soul, that you live as under the government of God, with the sense of his authority still upon your hearts, and in the sense of that mercy that hath forgiven you, and forbeareth you, and under the power of his healing and assisting grace and in the life of charity to God and man.’ Such a heart is continually fortified, and carrieth its preservatives within itself, as a wrathful man carrieth his incentives still within him: there is the main cause of wrath or meekness.

Direct. II. ‘Be sure that you keep a humbled Soul, that overvalueth not itself; for humility is patient and aggravateth not injuries: but a proud man takes all things as heinous or intolerable that are said or done against him.’ He that thinks meanly of himself, thinks meanly of all that is said or done against himself. But he that magnifieth himself, doth magnify his provocations. Pride is a most impatient sin: there is no pleasing a proud person, without a great deal of wit, and care, and diligence. You must come about them as you do about straw or gunpowder with a candle. “Only by pride cometh contention.” “He that is of a proud heart stirreth up strifex.” “Proud and haughty scorner is his name, who dealeth in proud wrath.” “Let the lying lips be put to silence, which speak grievous things proudly and contemptuously against the righteousz.” Humility, and meekness, and patience live and die together.

Direct. III. ‘Take heed of a worldly, covetous mind: for that setteth so much by earthly things, that every loss, or cross, or injury will be able to disquiet him, and inflame his passion.’ Neither neighbour, nor child, nor servant can please a covetous man: every little trespass, or crossing his commodity toucheth him to the quick, and maketh him impatient.

Direct. IV. ‘Stop your passion in the beginning, before it go too far.’ It is easiest moderated at first. Watch against the first stirrings of your wrath, and presently command it down: reason and will can do much if you will but use them according to their power. A spark is sooner quenched than a flame: and this serpent is most easily crushed in the spawn.

Direct. V. ‘Command your tongue, and hand, and countenance, if you cannot presently command your passion.’ And so you will avoid the greatest of the sin, and the passion itself will quickly be stifled for want of vent. You cannot say that it is not in your power to hold your tongue or hands if you will. Do not only avoid that swearing and cursing which are the marks of the profane, but avoid many words till you are more fit to use them, and avoid expostulations, and contending, and bitter, opprobrious, cutting speeches, which tend to stir up the wrath of others. And use a mild and gentle speech, which savoureth of love, and tendeth to assuage the heat that is kindled. “A soft answer turneth away wrath: but grievous words stir up anger.” And that which mollifieth and appeaseth another, will much conduce to the appeasing of yourselves.

Direct. VI. ‘At least command yourself into quietness till reason be heard speak, and while you deliberate.’ Be not so hasty as not to think what you say or do. A little delay will abate the fury, and give reason time to do its office. “By long forbearing is a prince persuaded, and a soft answer breaketh the bone.” Patience will lenify another’s wrath: and if you use it but so long, as a little to stay yourselves, till reason be awake, it will lenify your own. And he is a fury and not a man that cannot stop while, he considereth.

Direct. VII. ‘If you cannot more easily quiet or restrain yourselves, go away from the place and company.’ And then you will not be heated by contending words, nor exasperate others by your contending. When you are alone the fire will assuage. “Go away from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.” You will not stand still and stir in a wasp’s nest when you have enraged them.

Direct. VIII. ‘Yea, ordinarily avoid much talk, or disputes, or business with angry men, as far as you can without avoiding your duty: and avoid all other occasions and temptations to the sin.’ A man that is in danger of a fever, must avoid that which kindleth it. Come not among the infected, if you fear the plague: stand not in the sun, if you are too hot already. Keep as far as you can from that which most provoketh you.

Direct. IX. ‘Meditate not on injuries or provoking things when you are alone: suffer not your thoughts to feed upon them.’ Else you will be devils to yourselves, and tempt yourselves when you have none else to tempt you; and will make your solitude as provoking as if you were in company: and you will be angering yourselves by your own imaginations.

Direct. X. ‘Keep upon your minds the lively thoughts of the exemplary meekness and patience of Jesus Christ;’ who calleth you to learn to be “meek and lowly.” “Who being reviled, reviled not again, when he suffered he threatened not; leaving us an example that we should follow his stepsf.” Who hath pronounced a special “blessing” on the “meek,” that “they shall inherit the earth.”

Direct. XI. ‘Live as in God’s presence; and when your passions grow bold repress them with the reverend nameed God, and bid them remember that God and his holy angel see you.’

Direct. XII. ‘Look on others in their passion and a how unlovely they make themselves.’ With frowning countenances, and flaming eyes, and threatening, devouring looks, and hurtful inclinations: and think with yourselves whether these are your most desirable patterns.

Direct. XIII. ‘Without any delay confess the sin of those that stand by (if easier means will not repress in And presently take the shame to yourselves, and shame the sin and honour God.’ This means is in your power if you will; and it will be an excellent, effectual means. Say those that you are angry with, I find a sinful anger kindling in me, and I begin to forget God’s presence and my duty and am tempted to speak provoking words to you, which I know God hath forbidden me to do. Such a present opening of your temptation, will break the force of it: and such a speedy confession will stop the fire that it go no further; for it will be an engagement upon you in point to honour, even the reputation of your wit and honesty, which will both suffer by it, if you go on in the sin just when you have thus opened it by confession. I know there is prudence to be used in this, that you do it not so as may make you ridiculous, or harden others in their sinful provocation. But with prudence and due caution it is an excellent remedy, which you can use if you are not unwilling.

Direct. XIV. ‘If you have let your passion break out the offence or wrong of any, by word or deed, freely and speedily confess it to them, and ask them forgiveness, a warn them to take heed of the like sin by your example. This will do much to clear your consciences, to present your brother, to cure the hurt, and to engage you again the sin hereafter: if you are so proud that you will not this, say no more, you cannot help it, but that you will n A good heart will not think this too dear a remedy again any sin.

Direct. XV. ‘Go presently (in the manner that the pl alloweth you) to prayer to God for pardon, and grace against the sin.’ Sin will not endure prayer and God’s presence. Tell him how apt your peevish hearts are to be kindled into sinful wrath, and entreat him to help you by his sufficient grace, and engage Christ in the cause, who is your head and advocate; and then your souls will grow obedient and calm. Even as Paul, when he had the prick in the flesh, prayed thrice, (as Christ did in his agony,) so you must pray and pray again and again, till you find God’s grace sufficient for you.

Direct. XVI. ‘Covenant with some faithful friend that is with you to watch over you and rebuke your passions as soon as they begin to appear: and promise them to take it thankfully and in good part.’ And perform that promise that you discourage them not. Either you are so far weary of your sin and willing to be rid of it, as to be willing to do what you can against it, or you are not: if you are, you can do this much if you please; if you are not, pretend not to repent, and to be willing to be delivered from your sin upon any lawful terms, when it is not so. Remember still, the mischievous effects of it do make it to be no contemptible sin. “Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.” “He that is slow to anger is better than the mighty: and he that ruleth his spirit, than he that taketh a cityk.” “A wrathful man stirreth up strife; but he that is slow to anger appeaseth strife.” “The discretion of a man deferreth his anger, and it is his glory to pass over a transgressionm.”

https://takeupcross.com
takeupcross