02.01. Chapter 1 - Verse 19

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

Wherefore, my beloved brethren, &c.—You see these words are inferred out of the former. The apostle saith, wherefore. Some make the consequence thus: He hath begotten you, therefore walk as men regenerate; for they make these sentences to be of a general concernment, and take them in the largest sense and extent of them. But this seemeth harsh, partly because it is not the use of the gospel to descend to such low civilities as the ordering of speech and the like; much less would it urge such a weighty argument as regeneration in a matter of such common importance; and indeed the inference in that sense is no way clear, and it would be a great gap and stride to descend from such a weighty and spiritual matter to mere rules of civility: partly because the subsequent context showeth these sentences must be restrained to the matter in hand; for, James 1:21, he subinferreth out of these sayings an exhortation to hear the word rightly; therefore I conceive the connection to stand thus: He had spoken of the word of truth as being the instrument of conversion, and upon that ground persuadeth to diligent hearing and reverent speaking of it; for so these sentences must be restrained, and then the coherence is more fluent and easy, as thus: You see what an honour God hath put on the word, as by it to beget us to himself; therefore ‘be swift to hear,’ that is, of a docile or teachable mind, be ready still to wait upon God in the word; be ‘slow to speak,’ that is, do not rashly precipitate your judgment or opinion concerning things of faith; be ‘slow to wrath.’ that is, be not angrily prejudiced against those that seem to differ and dissent from you. Thus you see, if we consider these directions under a special reference to the matter in hand, the context is easy. I confess it is good to give scripture its full latitude in application, and therefore rules may be commodiously extended to repress the disorders of private conversation, as garrulity, when men are full of talk themselves, and morosity, when they cannot endure to hear others, and so also anger and private revenge; especially when any of these is found, as usually they are, in Christian meetings and conventions, little patience, and much talk and anger. But the chief aim of the apostle is to direct them in the solemn hearing of the word. The notes are these:—

Obs. 1. From that wherefore. It is a great encouragement to wait upon the ordinances, when we consider the benefits God doth dispense by them. In the institution of every duty there is a word of command and a word of promise. The command for our warrant, the promise for our encouragement. The command that we may come in obedience, and the promise that we may come in faith. Thus it is said, Isaiah 55:3, ‘Hear, and your soul shall live.’ Hear, that is the command. Your soul shall live, there is the promise. It is God’s mercy that no duty is a mere task, but a holy means; and ordinances are appointed, not only in sovereignty, but in mercy. Well, then, Christians are not only to look to the ground of duties, but the end of them, that sweeteneth them to us. God hath required nothing of you but for your own benefit: Proverbs 9:12, ‘If thou be wise, thou shalt be wise for thyself.’ God hath glory in your approaches, but you have comfort. Oh! consider, then, every time you come to hear the word, the high privileges you may enjoy by it! Say thus, when you come to hear: I am to hear that my soul may live, I am going to the word that is to beget me, to make my soul partaker of the divine nature. Christians do not raise their expectations to such a height of mercies as are offered to them in the ordinances.

Obs. 2. Again, from the illative particle wherefore. Experience of the success of ordinances engageth us to a further attendance upon them. He hath begotten you by the word of truth, ‘wherefore, be swift to hear.’ Who would baulk a way in which he hath found good, and discontinue duty when he hath found the benefit of it? When God hath given you success, he hath given you a seal of his truth, a real experience of the comforts of his service. The Stancarists,¹ that think ordinances useless for believers, fit to initiate us in religion, and no further, are ignorant of the nature of grace, the state of their own hearts, and the ends of the word. Because this proud sect is revived in our times, and many, as soon as they have found the benefit of ordinances, think they are above them, let us a little examine these particulars.

¹ From Stancaras, a professor at Königsberg, and afterwards in Poland, where he died in 1574.—ED.

1. They are ignorant of the nature of grace, which always upon a taste longeth for more: Psalms 63:1-2, ‘I long to see thy power and glory, as I have seen thee in the sanctuary.’ When the springs lie low, a little water cast in bringeth up more: so, after a taste, grace longeth for more communion with God; they would see God as they have seen him: so the apostle, 1 Peter 2:3-4, ‘If ye have tasted that he is gracious, come to him as to a living stone;’ that is, if you have had any taste and experience of Christ in the word (which is the case in the context), you will be coming to him for more. However it is with spiritual pride, grace is quickened by former success and experience, not blunted.

2. They are ignorant of the intent and end of the word, which is not only to beget us, but to make the saints perfect, Ephesians 4:12-13. The apostles, when they had established churches, returned to ‘confirm the disciples’ hearts,’ Acts 14:22. We are to look after growth, as well as truth. Now, lest you should think it only concerneth the new-born babes, or the weaker sort of Christians, you shall see those of the highest form found need to exercise themselves herein: the prophets ‘searched diligently’ into the writings of other prophets, 1 Peter 1:11-12. Daniel himself, though a prophet, and a prophet of high visions, studied books, Daniel 9:2. And still the greatest have need of praying, meditating, reading, hearing, to preserve the work of grace that is begun in their souls. That place is notable, Luke 8:18, ‘Take heed how you hear; for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken that which he seemeth to have.’ Our Saviour upon this ground presseth them to a greater conscience and sense of the duty of hearing, because those tliat have grace already will have further confirmation and increase; and those that, upon a presumption and pretence of having grace, neglect the means of grace, shall lose that which they seemed to have; that is, shall appear to be just nothing in religion, blasted in gifts, as well as decayed in grace.

3. They are ignorant of the state of their own hearts. Are there no graces to be perfected and increased? no corruptions to be mortified? no good resolutions to be strengthened? no affections to be quickened and stirred up? Is there no decay of vigour and livelihood? no deadness growing upon their spirits? Certainly none need ordinances so much as they that do not need them. The spirit is a tender thing, soon discomposed. Things that are most delicate are most dependent. Brambles grow of themselves, but the vine needeth props. Wolves and dogs can rummage and seek abroad in the wilderness, but the sheep need a pastor. They that look into their hearts would find a double need of ordinances. (1.) Knowledge is imperfect. It is some good degree of knowledge to be sensible of our own ignorance; none so proud and contented as they that know least: 1 Corinthians 8:2, ‘If any man thinketh he knoweth anything, he knoweth nothing as he ought to know.’ At first truths seem few, and soon learned; and it is some good progress in any learning to be sensible and humbled with the imperfections of knowledge; and it is so in divine matters. We see little in the word till we come to be more deeply acquainted with it: and then, Psalms 119:18, ‘Open mine eyes, that I may see wonders in thy law;’ then we come to discern depths, and such wisdom as we never thought of. The word is an ocean, without bottom and banks. A man may see an end of other things, and get the mastery over an art: ‘I have seen an end of all perfection, but thy commandment is exceeding broad,’ Psalms 119:96. We can never exhaust all the treasure and worth that is in the word. (2.) Affections need a new excitement. Commands must be repeated to a dull servant; such is our will. We need fresh enforcements of duty upon us. Live coals need blowing, and a good soldier the trumpet to stir up his warlike rage, 1 Corinthians 14:31. All may learn, or all be comforted. The apostle there specifieth the two ends of prophecy, which is either that we may learn, or be comforted, or exhorted; the word is indifferent to both those significations, either the improving of knowledge, or the exciting of languishing affections.

Obs. 3. From that let every one. This is a duty that is universal, and bindeth all men. None are exempted from hearing and patient learning: ‘the eye hath need of the foot.’ Those that know most may learn more. Junius was converted by discourse with a plough man. A simple laic (as the story² calleth him) turned the whole Council of Nice against Arianism. God may make use of the meanest things for the instruction of the greatest. Paul, the great apostle, calleth Priscilla and Persis, two women, his ‘fellow-helpers in the Lord,’ Rom. 16. Torches are many times lighted at a candle, and the most glorious saints advantaged by the meanest. Christ would teach his disciples by a child: ‘He took a child, and set him in the midst of them,’ Matthew 18:2. It is proud disdain to scorn the meanest gifts. There may be gold in an earthen vessel. There is none too old, none too wise, none too high to be taught.³ Let every one.

² Socrates Scholast., lib. 2., Eccles. Hist., cap. 8.

³ Ἀει γηράσκω πολλὰ διδασκόμενος.—Solon.

Obs. 4. From that be swift, that is, ready. The commendation of duties is the ready discharge of them. Swiftness noteth two things:—(1.) Freeness of spirit; do it without reluctancy when you do it; no offerings are accepted of God but such as are free-will offerings, Psalms 119:108. (2.) Swiftness noteth diligence in taking the next occasion; they will not decline an opportunity, and say, Another day. Delay is a sign of unwillingness. You shall see, Ezek. 1., the beasts had four faces and four wings; they had four faces, as waiting when the Spirit would come upon them; and four wings, as ready to look and fly into that part of the world into which God would dispatch them. This readiness to take occasions is showed in three things: (1st.) In restraining all debates and deliberations: ‘I consulted not with flesh and blood, but immediately I went up to Jerusalem,’ Galatians 1:16-18. When the soul deliberateth about duty, it neglecteth it; do not debate when God commandeth, whether it be best or no; the soul is half won when it yieldeth to dispute things. God saith, Genesis 2:17, ‘In the day that thou eatest thereof, thou shalt die.’ And Eve repeateth, Genesis 3:3, ‘Thou shalt not eat, lest ye die;’ and Satan saith, Genesis 3:4, ‘Ye shall not surely die.’ God affirmeth, the woman doubteth, and Satan denieth. It is not good to allow the devil the advantage of a debate; when you pause upon things, Satan worketh upon your hesitancy. (2d.) In laying aside all pretences and excuses. Duty would never be done if we should allow the soul in every lesser scruple; there will still be ‘a lion in the way,’ and opening to the Spouse will be interpreted a defiling of the feet. Peter, as soon as he heard the voice of Christ, cast himself into the sea, others came about by ship, Matthew 14:29; he did not plead the waves between him and Christ. (3d.) In yielding yourselves up to the whole will of God without reservations, do not allow one exception, or reserve one carnal desire: Acts 9:6, ‘Lord, what wilt thou have me to do?’ The ear and heart was open for every command. So 1 Samuel 3:9, ‘Speak, Lord, for thy servant heareth.’ He was ready to receive whatever God would command; but, alas! it is otherwise with us. Christ cometh to offer himself to us, as he did to the blind man: Luke 18:41, ‘What wilt thou that I shall do unto thee?’ Christ is fain to ask our pleasure, not we his. The master asketh what the servant will command. Yea, we refuse him when he offereth himself to us: Hebrews 12:25, μὴ παραιτήσατε, ‘See that ye refuse not,’ &c. The word signifieth, do not urge vain pretences. This is the fourth note, but I must be more particular.

Obs. 5. From that be swift to hear; that is, the word of God, for otherwise it were good to be slow in hearing. We may wish ourselves deaf sometimes, that we may not hear oaths, impurities, railings; as old Maris was glad that he was blind, that he could not see such a cursed apostate as Julian. Divers things are implied in this precept. I shall endeavour to draw out the sense of it in these particulars.

1. It showeth how we should value hearing: be glad of an opportunity; the ear is the sense of learning,⁴ and so it is of grace; it is that sense that is consecrated to receive the most spiritual dispensations: Romans 10:14, ‘How shall they believe in him of whom they have not heard?’ The Lord beginneth his sermon with ‘Hear, O Israel,’ Deut. 6. When Christ was solemnly discovered from heaven to be the great prophet of the church, the respect that is bespoken for him is audience: Matthew 17:5, ‘This is my beloved Son, hear him.’ God is pleased to appoint this way, do not despise it. Reading hath its use, but the voice hath aliquid latentis energiœ, a secret force upon the soul, because of the sympathy between the external word and inward reason; I mean, it hath a ministerial efficacy, by which the authority and sovereign efficacy of the Spirit is conveyed. God would insinuate a real efficacy in a moral way, and therefore useth the voice. The apostle had spoken much of the word, and then he saith, ‘This is the word which is preached to you,’ 1 Peter 1:25. It is not the word read, but the word preached. You may judge it a vain artifice, count it ‘the foolishness of preaching,’ but it is under the blessing of a solemn institution: ‘It pleased the Father,’ &c., 1 Corinthians 1:21. Therefore, by the external voice there is meant, then, a ministerial excitation. Reading doth good in its place; but to slight hearing, out of a pretence that you can read better sermons at home, is a sin. Duties mistimed lose their nature; the blood is the continent of life when it is in the proper vessels; but when it is out, it is hurtful, and breedeth putrefactions and diseases.

⁴ ‘Plus est in auribus quam in oculis situm, quoniam doctrina et sapientia percipi auribus solis potest, oculis solis non potest.’—Lactantius.

2. It showeth how ready we should be to take all occasions to hear the word. If ministers must preach ‘in season and out of season,’ a people are bound to hear. It is observed that a little before the French massacre Protestants were cloyed with the word; and so it is now. Heretofore they would run far and near to enjoy such an opportunity: Matthew 3:5, ‘Jerusalem and Judea, and all the region round about, came to hear John.’ Some of those places mentioned were thirty miles from Ænon beyond Salem, which was the place where John baptized: 1 Samuel 3:1, ‘The word of the Lord was precious in those days; for there was no open vision.’ Heretofore lectures were frequented when they were more scarce. The wheat of heaven was despised when it fell every day: Amos 8:11-12, ‘I will send a famine of the word, and they shall wander from sea to sea, from the north even to the east, they shall run to and fro, and shall not find it.’ Then they would go far and near for a little comfort and counsel. This is one of those enjoyments which is valued when it is wanted. When manna is a common food, men lust for quails: ‘Nothing but this manna!’ This swiftness here showeth the content men should take in hearing the word; but, alas! now men pretend every vain excuse, their merchandise, their farm, and so cannot wait upon the word of God: it may be on the Lord’s day, when they dare do nothing else; but few take other occasions and opportunities. David saith, Psalms 26:8, ‘I have loved the habitation of thy house, the place where thine honour dwelleth.’ It was comfort to him to wait upon God, to come to the doors of wisdom, a burden to us.

3. It noteth readiness to hear the sense and mind of others upon the word. We should not be so puffed up with our own knowledge, but we should be swift to hear what others can say. It is a great evil to contemn others’ gifts; there is none so wise but he may receive some benefit by the different handling of what he himself knoweth. It is an advantage to observe the different breathings of the Spirit of God in divers instruments. Job would not ‘despise the cause of his servants,’ Job 31:1-40. And as we should not contemn their gifts, so we should not contemn their judgments. In this being swift to hear is condemned that ἰδιογνωμοσύνη, that private spirit, and overprizing of our own conceits and apprehensions, so that we are not patient to hear anything against them. Men are ‘puffed up with their own mind,’ though it be ‘fleshly’ and carnal, Colossians 2:18; they make a darling and an idol of their own thoughts. The apostle saith, 1 Corinthians 14:30, ‘If anything be revealed to another that sitteth by, let the first hold his peace.’ You do not know what may be revealed to another; no man is above a condition of being instructed. Divide self from thy opinion, and love things not because they suit with thy prejudices, but truth. ‘Be swift to hear,’ that is, to consider what may be urged against you.

4. It noteth what we should do in Christian meetings. They are apt to degenerate into noise and clamour; we are all swift to speak, but not to hear one another, and so all our conferences end in tumult and confusion, and no good is gotten by them: every man’s ‘belly is like a bottle full of wind, ready to burst for want of vent,’ Job 32:19. If we were as patient and swift to hear as we are ready to speak, there would be less of wrath and more of profit in our meetings. I remember when a Manichee contested with Augustine, and with importunate clamour cried, ‘Hear me, hear me,’ the father modestly answered, Nec ego te, nec tu me, sed ambo audiamus apostolum—neither hear me, nor I thee, but let us both hear the apostle. It were well if we could thus repress the violences and impetuousness of our spirits; when one crieth, Hear me, and another, Hear me, let us both hear the apostle, and then we shall hear one another. He saith, ‘Be swift to hear, slow to speak.’ When Paul reproveth the disorder and tumult that was in the Corinthian assemblies, he adviseth them to speak ἀνὰ μέρος, ‘by turn or course,’ 1 Corinthians 14:27; and 1 Corinthians 14:31, ‘Ye may all prophesy one by one, that all may learn, and all be comforted;’ that every one should have free liberty to speak, according as their part and turn came, and not in a hurry and clatter, which hindered both the instruction and comfort of the assembly.

Obs. 6. That there are many cases wherein we must be slow to speak. This clause must also be treated of according to the restriction of the context; slow in speaking of the word of God, and that in several cases.

1. It teacheth men not to adventure upon the preaching of the word till they have a good spiritual furniture, or are stored with a sufficiency of gifts. It is not for every one that can speak an hour to adventure upon the work of teaching. John was thirty years old when he preached first, Luke 3:1. In the fifteenth year of Tiberius,⁵ that was John’s thirtieth year. Augustus reigned fifty-five years, and John was born in his fortieth year, and preached in the fifteenth of Tiberius, his next successor. Every one itcheth after the dignity of being a teacher in Israel. There is somewhat of superiority in it (upon which reason the apostle forbiddeth women to teach, 1 Corinthians 14:34, because by the law of their creation they cannot be superiors), and somewhat of profit, and therefore the time is hastened and precipitated. Few stay till their youthful heats be spent, and thirty years’ experience hath fitted them for so great a work and burthen. It is observable that Jesus Christ had also fulfilled thirty years ere he entered upon his public ministry. Though I do not tie it merely to the years; either too young or too weak, it is all one to me. There are (as Ignatius saith in his epistle to the Magnesians) τὴν πολίαν μάτιν φέροντες, some that in vain hang out the bush of grey hairs, when they have no good wine to vend or utter. Indeed, the drift of that whole epistle is to persuade them to reverence their bishop, though but of small years,⁶ where he instanceth in Daniel, Solomon, Jeremiah, Samuel, Josiah, whose youth was seasoned with knowledge and piety, and concludeth that it is not age but gifts make a minister, and, through the abundance of Spirit, there may be an old mind in a young body; and Timothy, though younger in years, was an elder in the church. For my own particular, I must say, as Pharaoh’s chief butler said, Genesis 41:9, ‘I remember my faults this day.’ I cannot excuse myself from much of crime and sin in it; but I have been in the ministry these ten years, and yet not fully completed the thirtieth year of my age; the Lord forgive my rash intrusion. Whatever help or furtherance I have contributed to the faith and joy of the saints by my former public labours, or my private ministerial endeavours, or shall do by this present work, I desire it may be wholly ascribed to the efficacy of the divine grace, which is many times conveyed and reached forth by the most unworthy instruments. But to return. Tertullian⁷ hath a notable observation concerning some sectaries in his time, Nunquam citius proficitur quam in castris rebellium, ubi ipsum illic esse promereri est—that men usually have a quick dispatch and progress in the tents of heresy, and become teachers ere they are scarce Christians. He goeth on: Neophytos collocant, ut gloriâ eos obligent, quia veritate non possunt—they set up young men to teach, that they may win them by honour, when they cannot gain them by truth. Certainly this is a bait that pride soon swalloweth; and that which hath drawn many into error, is a liberty to teach before they are scarce anything in religion. Oh! consider, hasty births do not fill the house, but the grave. Men that obtrude themselves too soon upon a calling do not edify, but destroy. It is good for a while to be slow to speak. Aquinas, when he heard Albertus, was called Bos mutus, the dumb ox, because for a great while he was altogether silent. It is not the Spirit of God, but the spirit of vainglory which putteth men upon things which they are not able to wield and manage. It is good to take notice of those compressions and constraints that are within our spirits; but it is good also to take heed that they do not arise from pride, or some carnal affections.

⁵ Stapyld. in Prompt. Moral, in Dom. 3, Advent.

⁶ Hortatur Magnesianos: ‘Μὴ καταφφονεῖν τῆς ἡλικίας τοῦ ἐπισκόπου, οὐ προὶ τὴν φινομένην ἀφορῶντας νεότητα ἀλλὰ προὶ τὴν ἐν Θεῳ φρόνησιν.’—Ignat. Epist. ad Maqnes. sub initio Epist.

⁷ Tertul. in lib. de Præcript, adversus Hæret.

2. It showeth that we should not precipitate our judgments concerning doctrines and points of divinity. That we may not rashly condemn or defend anything that is contrary to the word of God, or of which we have certainty from the word. Be slow to speak; that is, do not speak till you have a sure ground. The sudden conceptions of the mind are not always the best. To take up things hastily engageth a man to many inconveniences. Moses would not give an answer suddenly; Numbers 9:8, ‘I will hear what the Lord will speak concerning you.’ That great prophet was at a stand till he had spoken with God. Under the law the tip of the priest’s ear was to be sprinkled with blood; first he must hear Christ, and then speak to the people. Well, then, be not too hasty to defend any opinion till you have tried it. How mutable do men of a sudden spirit and fiery nature appear to the world! Rashly professing according to their present apprehensions, they are forced to change often. There should be a due pause ere we receive things, and a serious deliberation ere we defend and profess them.

3. That we be not more forward to teach others than to learn ourselves. Many are hasty to speak, but backward to do, and can better master it and prescribe to others than practise themselves, which our apostle noteth: James 3:1, ‘My brethren, be not many masters;’ that is, be not so forward to discipline others when you neglect your own souls. The apostle speaketh so earnestly, as if he meant to rouse a benumbed conscience: Romans 2:21, ‘Thou which teachest another, teachest thou not thyself?’ And I have heard that a scandalous minister, in reading of it, was struck at the heart and converted. Since the fall, light is more directive than persuasive; and therefore a heathen could observe, that it is far more easy to instruct others than to practise ourselves.⁸

⁸ ‘Άπαντες ἔσμεν εἰς τὸ νουθετεῖν σόφοι, ὅταν δʼ αὐτοὶ ποιῶμεν μωροὶ οῦ γιγνώσκομεν.’— Menander.

4. That we do not vainly and emptily talk of the things of God, and put forth ourselves above what is meet: it is good to take every occasion, but many times indiscreet speaking doth more hurt than silence. Some will be always bewraying their folly, and in every meeting engross all the discourse: Proverbs 10:19, ‘In the multitude of words there wanteth not sin, but he that refraineth his lips is wise.’ We should weigh our words before we utter them: when men are swift to speak and much in talk, they bewray some folly which is a stain to them. So Proverbs 17:27, ‘He that hath understanding spareth his words.’ Empty vessels sound loudest; and men of great parts, like a deep river, glide on with the least noise.

5. It teacheth us not to be over-ready to frame objections against the word. It is good to be dumb at a reproof, though not deaf. Let not every proud thought break out into thy speeches. Guilt will recoil at the hearing of the word, and the mind will be full of vain surmises and carnal objections; but alas! how odious would men appear if they should be swift to utter them—if thoughts, that are the words of the mind, should be formed into outward words and expressions. Thoughts may be corrected upon further information, but words cannot be recalled; thoughts do only stain our own spirits, words convey a taint to others; thoughts are more indeliberate than words; in thoughts we sin with our mind only, in words with our mind and tongue.

Obs. 7. That renewed men should be slow to wrath. You must understand this with the same reference that you do the other clauses; and so it implieth that the word must not be received or delivered with a wrathful heart: it concerneth both hearers and teachers.

1. The teachers. They must be slow to wrath in delivering the word. (1.) Let not the word lacquey upon private anger: spiritual weapons must not be used in your own cause; you have not a power to cast out of Christ at your own pleasure. The word is not committed to you for the advancing of your esteem and interests, but Christ’s. The apostle had ‘vengeance in a readiness,’ 2 Corinthians 10:6, but it was for disobedience to Christ, not for disrespect to his own person. Men that quarrel for esteem bring a just reproach and scandal upon their ministry. (2.) Do not easily deliver yourselves up to the sway of your own passions and anger: people will easily distinguish between this mock thunder and divine threatenings. Passionate outcries do only fright the easy and over-credulous souls, and that only for the present; proofs and insinuations do a great deal more good: snow that falleth soft, soaketh deep. In the tempest Christ slept; when passion is up, true zeal is usually asleep.

2. The people. It teacheth them patience under the word. Do not rise up in arms against a just reproof; it is natural to us, but be slow to it; do not yield to your nature. David said ‘I have sinned against the Lord.’ 2 Samuel 12:13, when Nathan set home his fact with all the aggravations: and it is an accusation against a king, 2 Chronicles 36:12, ‘He humbled riot himself before Jeremiah the prophet, speaking from the mouth of the Lord.’ Mark, it is not said, ‘before the Lord,’ but ‘before Jeremiah.’ God was angry with a great king for not humbling himself before a poor prophet. Anger doth but bewray your own guilt. One was reported to have uttered something against the honour of Tiberius; the crafty tyrant did the more strongly believe it, because it was the just report of his own guilt. Quia vera erant dicta credebantur, saith the historian.⁹ So many think we aim at them, intend to disgrace them, because indeed there is a cause, and so storm at the word. Usually none are angry at a reproof but those that most deserve it; and when conviction, which should humble, doth but irritate, it is an ill sign. Those that were ‘pricked at the hearts,’ Acts 2:37, were much better tempered than those that were ‘cut to the heart,’ Acts 7:54, as humiliation is a better fruit of the word than impatience. You shall see the children of God are most meek when the word falleth upon their hearts most directly. David saith, ‘Let the righteous reprove me, and it shall be an oil,’ &c. Reproof to a gracious soul is like a sword anointed with balsam; it woundeth and healeth at the same time. So Hezekiah said, Isaiah 39:8, ‘Good is the word of the Lord which thou hast spoken:’ it was a sad word, a heavy threatening; yet the submission of his sanctified judgment calleth it good. In such cases you should not storm and rage, but give thanks, and say, as David to Abigal, ‘Blessed be the Lord that sent thee to meet me this day:’ bless God for meeting with you in the word.

⁹ Tacitus.

Obs. 8. That it is some cure of passion to delay it. ‘Be slow to wrath.’ Anger groweth not by degrees, like other passions, but at her birth she is in her full growth; the heat and fury of it is at first, and therefore the best cure is deliberation:¹⁰ Proverbs 19:11, ‘The discretion of a man deferreth his anger;’ that is, the revenge which anger meditateth. Many men are like tinder or gunpowder, take fire at the least spark of offence, and, by following their passions too close, run themselves into inconveniences; therefore it is good to check these precipitant motions by delay and due recourse to reason: Proverbs 14:29, ‘He that is hasty in spirit exalteth folly.’ When men are quick and short of spirit, they are transported into many indecencies, which dishonour God, and wound their conscience, and afterward have cause enough, by a long repentance, to bewail the sad effects of a short and sudden anger. Athenodorus advised Augustus, when he was surprised with anger, to repeat the alphabet, which advice was so far good, as it tended to cool a sudden rage, that the mind, being diverted, might afterward deliberate. So Ambrose¹¹ counselled Theodosius the Great (after he had rashly massacred the citizens of Thessalonica) to decree, that in all sentences that concerned life, the execution of them should be deferred till the thirtieth day, that so there may be a space for showing mercy, if need required. Well, then, indulge not the violence and swiftness of passion; sudden apprehensions usually mistake, the ultimate judgment of reason is best. Motions vehement, and of a sudden irruption, run away without a rule, and end in folly and inconvenience. It is a description of God that he is ‘slow to wrath;’ certainly a hasty spirit is most unlike God. It is true that some good men have been observed to be ὀξύχολοι, hasty, and soon moved, as Calvin.¹² Augustine observes the like of his father, Patricius,¹³ and some observe the same of Cameron;¹⁴ but for the most part these motions in those servants of God were but (as Jerome calleth them) propassions, sudden and irresistible alterations that were connatural to them, and which they by religious exercises in a great measure mortified and subdued; and if anger came soon, it stayed not long. Solomon says, Ecclesiastes 7:9, ‘Be not hasty in thy spirit to be angry, for anger resteth in the bosom of fools.’ That anger is¹⁵ most culpable which soon cometh, but resteth or stayeth long, as being indulged. So Solomon saith elsewhere, Proverbs 14:17, ‘He that is soon angry dealeth foolishly, but a man of wicked devices is hated;’ implying, that sudden anger is an effect of folly and weakness, which may be incident to the best, but to concoct anger into malice is an argument of wickedness, and is found only in the most depraved natures; in short, it is contemptible to be angry suddenly, but to plot revenge abominable.

¹⁰ ‘Maximum remedium irædilatio est, ut primus ejus fervor relanguescat, et caligo quæ premit mentem aut resiliat aut minus densa sit; graves habet impetus primo.’ Senec. de Ira, lib. 2. cap. 28, and lib. 3. cap. 12.

¹¹ Ruff., lib. 2. Hist., cap. 18 ; Theod., lib. 5. Hist., cap. 26.

¹² Beza in Vita Calvini, p. 109.

¹³ ‘Erat vero ille sicut benevolentiâ præcipuus: ita irâ fervidus.’ Aug. Confess., lib. 9. cap. 9.

¹⁴ ‘Ὀξύχολος quidam et adversus notos etfamiliares facile initabilis, sed qui etiam iram deponeret, atque ultro culpam et errorem agnosceret.’ Icon. Carrier. Prcef. Operibus.

¹⁵ Qu. ‘is not’? ED.