LECTURE IX.

THE SPIRIT OF CHARITY THE OPPOSITE OF AN

ANGRY OR WRATHFUL SPIRIT.

"Is not easily provoked."-1 CORINTHIANS Xiii, 5.

HAVING declared that charity is contrary to the two great cardinal vices of pride and selfishness, those deep and ever-flowing fountains of sin and wickedness in the heart, the Apos tle next proceeds to show, that it is also contrary to two things that are commonly the fruits of this pride and selfishness, viz.: an angry spirit, and a censorious spirit. To the first of these points, I would now turn your attention, viz. that charity "is not easily provoked." The doctrine here set before us, is,

THAT THE SPIRIT OF CHARITY, OR CHRISTIAN LOVE, IS THE OPPOSITE OF AN ANGRY OR WRATH

FUL SPIRIT OR DISPOSITION.--In speaking to this

doctrine, I would inquire, first, in what consists that angry spirit or temper to which a Christian spirit is contrary; and next, give the reason why a Christian spirit is contrary to it.

I. What is that angry or wrathful spirit, to which charity, or a Christian spirit, is contrary. It is not all manner of anger that Christianity is opposite and contrary to. It is said in Ephesians iv. 26, "Be ye angry, and sin not," which seems to suppose that there is such a thing as anger without sin, or that it is possible to be angry in some cases, and yet not offend God. And therefore it may be answered, in a single word, that a Christian spirit, or the spirit of charity, is opposite to all undue and unsuitable anger. But anger may be undue or unsuitable in four respects; in its nature, its occasion, its end, and its measure. And,

1. Anger may be undue and unsuitable in respect to its nature.-Anger may be defined to be, an earnest, and more or less violent opposition of spirit against any real or supposed evil, or in view of any fault or offence of another. All anger is opposition of the mind against real or supposed evil; but it is not all opposition of the mind against evil, that is properly

called anger. There is an opposition of the judgment, that is not anger; for anger is the opposition, not of the cool judgment, but of the spirit of the man, that is, of his disposition or heart. But here, again, it is not all opposition of the spirit against evil, that can be called anger. There is an opposition of the spirit against natural evil that we suffer, as in grief and sorrow for instance, which is a very different thing from anger; and in distinction from this, anger is opposition to moral evil, or evil real or supposed in voluntary agents, or at least in agents that are conceived to be voluntary, or acting by their own will, and against such evil as is supposed to be their fault. But yet again, it is not all opposition of spirit against evil or faultiness in voluntary agents, that is anger; for there may be a dislike, without the spirit being excited and angry; and such dislike is an opposition of the will and judgment, and not always of the feelings, and in order to anger, the latter must be moved. In all anger there must be earnestness and opposition of feeling, and the spirit must be moved and stirred within us. Anger is one of the passions or affections of the soul, though when called an affection, it

1s, for the most part, to be regarded as an evil affection.

Such being the nature of anger in general, it may now be shown wherein anger is undue or unsuitable in its nature. And this is the case with all anger that contains ill-will, or a desire of revenge. Some have defined anger to be a desire of revenge. But this cannot be considered a just definition of anger in general; for if so, there would be no anger that would not imply ill-will, and the desire that some other might be injured. But doubtless there is such a thing as anger that is consistent with good-will; for a father may be angry with his child, that is, he may find in himself an earnestness and opposition of spirit to the bad conduct of his child, and his spirit may be engaged and stirred in opposition to that conduct, and to his child while continuing in it; and yet, at the same time, he will not have any proper ill-will to the child, but on the contrary, a real good-will; and so far from desiring its injury, he may have the very highest desire for its true welfare, and his very anger be but his opposition to that which he thinks will be of injury to it. And this shows, that anger, in its general nature,

rather consists in the opposition of the spirit to evil, than in a desire of revenge.

If the nature of anger in general consisted in ill-will and a desire of revenge, no anger would be lawful in any case whatever; for we are not allowed to entertain ill-will toward others in any case, but are to have good-will to all. We are required by Christ to wish well to, and pray for the prosperity of all, even our enemies, and those that despitefully use us and persecute us, Matt. v. 44; and the rule given by the Apostle is, "Bless them which persecute you: bless and curse not,' Rom. xii. 14; that is, we are only to wish good, and pray for good to others, and in no case to wish evil. And so all revenge is forbidden, if we except the vengeance which public justice takes on the transgressor, in inflicting which men act not for themselves, but for God. The rule is, "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself. I am the Lord," Leviticus xix. 18; and says the Apostle, "Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine, I will repay, saith the Lord," Romans