for the reforming of them esteeming the chiefe top and perfection of wisdom to consist in the well gouerning and ordering of these disordered and tumultuous passions If then the heatheÌ„ Philosophers walking in the darke night of ignorance error and illightened only with a small glimmering sparke of naturall reason could thereby both discerne their corruption and also did study to reforme and bring them vnder the rule of reason how much more earnestly should we endeuor not so much to marshall them vnder the coÌ„duict of naturall reason which is it self but a blind leader as to reforme and purge them by the worde of God which like a glorious shyning sunne hath dispelled the foggy mists of ignorance and error and so discouered all the spottes and deformities of them farre more clearely then our blinde reason And as we are earnestly to labor for the reforming of all the affections so most earnestly of al this of anger which of all other is most turbulent and violent if it be not bridled and restrayned And for our better furtherance in so good an endeuor I haue made choice of this text to the end I might shew how far forth anger is to be aprooued imbraced and in what respect it is to be auoided and shunned In handling wherof I wil first shew the meaning of the words and afterwards intreate of their seuerall parts In shewing the meaning of the words I will first define what anger is and then What anger is in generall set downe the diuers sorts therof Anger therfore generallie considered is thus defined it is an affectioÌ„ wherby the bloud about the hart being heated by the apprehension of some iniury offered to a mans selfe or his friends that in truth or in his opinion onely the appetite is stirred vp to take reuenge The names of anger with the notation First wee will speake of the thing defined and after of the definition Anger in the latin tongue is called ira wich name hath his notation from the effect for when by the apprehension of an iniury the hart is inflamed with the heate of anger it doth make a man quasi ex se ire as it were to goe out of himselfe and in this respect he who was angry was said by an vsuall Latin phrase non esse apud se not to be with himselfe and ad se rediisse to haue returned to himselfe when his anger was passed ouer The Grecians did especially vse two names to expresse this affection which did contayne in them the very nature of anger The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the preturbation it self or the heating of the bloud by the apprehension of the iniury offered tother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the appetite or desire of reuenge which followeth the the perturbatioÌ„ So that these two names contayne in them both the materiall formall cause of anger for the materiall cause is the heating of the bloud about the hart which is signified by the first name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formall cause is the appetite or desire of reuenging the iniury offered which is vnderstod by the other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most vsuall name vsed by the Hebrues to signifie anger is Aph. which signifieth also the Nose and by a synecdoche the whole face which name is giuen vnto it either because in a mans anger the breath doth more vehementlie and often issue out of the nose which is as it were the smoke issuing from the flame kindled about the hart or els because in the face anger is soonest discerned by the often entercourse change of collours Our English word anger is deriued froÌ„ the latin word Angor which either signifieth throtling choking or vexatioÌ„ grief because anger worketh both these effects if it be immoderat for it stops the throate leauing no passage for words and it vexeth and tormenteth both the body and the minde And so much for the name now we wil The definition explained speake of the definition First I say it is an affection for the whole essence of a mâ—n consisteth of these 3. things body soule and affections which doe participate of both the other now anger cannot be said to be a qualitie or propertie of the soule alone for the materiall cause thereof is the boyling of the bloud about the hart nor of the body alone for the formall cause namely the appetite and desire of reuenge stirred vp by the apprehension of the iniurie offered doth more properly belong to the soule and therefore I call it a mixt affection proceeding from them both I adde the materiall cause namely the heaâ—ing of the bloud about the harte which heate or inflamatioÌ„ is caused by the apprehension of the iniurie offered or the dislike which the heart coÌ„ceiueth of the iniury apreheÌ„ded which is either in truth an iniurie or but in opinion appearance onely for anger hath not alwaies a true cause but somtime fained and imaginary and this materiall cause namely the heating of the bloud by apprehension of the iniury the formall cause followeth that is to say an appetite or desire of reuenge for before we desire to reuenge the iniury we first apprehend and feele it which desire is either iust or vniust iust if we be angry for a iust cause with those with whome wee ought to be angry after a iust maner obseruing a fit time and to a good end vniust if these circuÌ„stances be not obserued Furthermore in this definition the cause of anger is expressed namely iniurie offered for anger alwayes presupposeth iniury and the subiect therof which is the hart as also the obiect to wit reuenge of the iniury Sect. 2. And so much for the generall definition The kindes of anger of anger now we are to shew the diuers sorts thereof or rather the diuers acceptation of the same affection First it is taken for the naturall affection Naturall anger of anger as it was created of God and had his being in man before the fall Secondly as it is corrupted since the Corrupt anger fall by originall sinne Thirdly as it is renewed and sanctified by Gods Sanctified anger spirite Wee are not therefore with the Stoikes to confound these three together and without difference to The Stoicks confuted condemne them all for how soeuer this affection as it is corrupted is most turbulent and of all others most pernicious yet we are to hould that the naturall affection considered either as it was created by God or so farre forth as it is renewed and sanctified by Gods spirit is iust holie and lawfull And this may easilie be prooued by diuers reasons First because it was created That the affection of anger is in it owne nature lawfull by God and was in man before the fall and before any euill entered into the world being therefore the Lords owne workmanship which by his owne testimonie was approoued to
of our corruption we are prone to fall into it the aposttle in the words following limiteth and restrayneth it to a short time least it should turne into malice Let not the Sunne go downe c. as though he should say though through infirmitie yee fall into rashe and vnaduised Anger yet continue not in your sinne Let not the Sunne go downe On your wrath The most of our new interpreters think That iust Anger is here commaunded that the first words are rather a permission thē a precept therfore to be vnderstood thus If you be angry sin not or thus Are you āgri sin not that is though through infirmity ye fall into āger yet ad not sin vnto sin by continuing in it but I see no reasō why the words shuld be thus wrested seeing there followeth no absurditie or incōuenience if they be playnely vnderstood without any alteration which cannot be avoided if we admit of their expositiō for I wold ask of thē whether is here ment a lawfull iust āger or that which is vnlawful vniust if lawful iust why may it not be cōmanded seing it is as necessary profitable to the furthering of Gods glory and our good as any other sanctified affection if vniust and vnlawfull as they vnderstand it I would know how we cā be angery sin not But say they if a holy āger were here ment what needeth the restraynt Let not the Sun c. seeing the longer it lasted the rather it were to be cōmended if it were iust holy I answer these words are to be referred not to the precept Be angry but to the prohibition But sinne not where vniust Anger is forbidden as before iust Anger was commanded this is manifest in the text for he doth not say Let not the Sunne goe downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon your Anger but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon your Wrath or vniust and inueterate anger as this word is commonly vsed So that the sence of these words is The meaning of the words breefely thus much be angrie and spare not so that your anger be iust and holy but seeing by reason of your infyrmity and corruption your iust Anger may easily degenerate and become vniust if due time place person and other circumstances be not obserued therefore take heede you sin not by being vniustly angry yet if through infyrmitie yee fall in to this sinne do not harbour it no not one day Let not the Sunne go downe on your wrath Sect. 4. And somuch for the meaning of the Of iust Anger words now I will intreate of their seuerall parts And fyrst concerning iust anger what it is what is required in our Anger that it may be iust and holy this The definition of iust Anger Anger is an holy and reasonable desire of reuenge stirred vp in vs vppon iust waightie and necessarie causes wherby we being after a lawfull maner angry with our owne and others vices and sins rather then with the persons do desire iustly to punish and reuenge the vices sins to the end God may be glorified the parties amended and that the anger of God being pacyfied may be auerted not onely from the party offending but also the church and common wealth First then it is required to holy and lawfull Anger that the cause therof be iust now the iust causes of Anger are diuers First when we are moued thervnto with The first cause of iust Anger the glory of God a zeale of Gods glorie for when we see God dishonoured and his glory defaced it is not onely lawfull to be angry with the offendors but also necessarie for we professe our selues to be Gods subiects now we know that no good subiect can with patience endure to heare or see the glory of his soueraigne impeached we professe our selues Gods seruants and what good seruant can abide to see his maister disgraced we professe our selues Gods children and good children are more grieued and offended when they perceiue that their parents are any wayes abused or iniured then if the iniuries were offered to themselues if therefore we be loyall subiects faythfull seruants and louing children wee cannot choose but be incited to a holy anger if we see our glorious soueraigne our good maister and gratious father by any meanes dishonoured When Moyses sawe that the children Example of Israell had contrarie to Gods expresse commaundement reserued Manna till the next morning he could not contayne himselfe from shewing this holy Anger when he saw his Lord and maisters will not obserued Exo. 16. 20. So that thogh Moses were the meekest man Ex. 16. 20. Num. 12. 3 that was on earth yet could he not with patience endure to see gods ordinance contemned In like maner when he saw that honor and glorie which was due onely to God almightie deriued to a base and brutish Idoll he was prouoked to an holy anger and so wholy possessed with a deuine and heauenly rage that he not onely breaketh the two tables written Exo 32. by Gods owne hand but sharply reuengeth this idolatry with the death of three thousand of the offendors So that though the people were dearer to him thē his owne life nay then the saluation of his owne soule yet was the glory of God Verse 3◠more deare and pretious vnto him then eyther of both Phinees also when he saw God dishonoured with that shamelesse sinne of zimry and Cozby beeing prouoked Num. 2◠7. 8. with an holy anger he reuenged this dishonour vvith the death of both the offendors Thus also vvas Elias zealous for Gods glory because the Children of 1. Kings 19. 14. Israell had forsaken his couenant cast downe his alters slaine his Prophets And thus vvas our sauiour Christ possessed vvith a feruent zeale of his fathers Iohn 2. 17 glory Iohn 2. 17. If therefore vvee vvould approue our selues to be Gods children vve must follow their example and for as much as nothing more dishonoureth God then sinne nothing should Offend displease vs more then sin whether it be in our selues or in our neighbour When therefore vve fall into sinne vve are to be offended vvith our selues that so vvee may diuert the Lords Anger from vs for as they vvhich 1. Cor 11. 31. iudge themselues shal not be iudged of the Lord so they vvho are angry vvith themselues for sin shal escape the Lords anger And this our anger must proceed to a holy reuenge Those who haue offended by surfeting and drunkennesse are to punish themselues with fasting abstinence Those that haue wallowed them selues in voluptuous pleasures are to subdue and mortifie them though they be as deare and precious vnto them as their right hand and eye Those who haue defrauded their neighbour by purloyning away his goods are with Zacheus to make restitution foure fold Luke 19. 8. And as we are bound by the lawe of charitie to loue our
neighbours as our selues so also to be angry with them as with our selues namely with this holy kinde of Anger for sinne Whensoeuer therefore wee see them by their sinnes dishonour God we are to be displeased therewith and so farre forth as the limits of our callings extende to shewe our selues offended according to the example of the prophet Ieremie who because the people would not heare the worde of the Lord was euen filled with diuine wrath Jeremie 6. 10. 11. But how colde Ier. 6. 10. 11. mens zeale of Gods glory is in this age fro sen in the dregs of sinne too lamentable experience sheweth for first who almost is angry with himself for his sins in this respect because he hath by them dishonoured God euery one sheweth spleene inough if his sinnes receiue condigne punishment but hauing to doe with them selues in respect of the sinne it selfe they are like mild doues without gaule The adulterer is much displeased if for his sin he be enioyned to maske in a white sheete though thereby he haue deserued death but the poison of his sin is most sweet to his eÌ„uenomed appetite The couetous extortioner is much offended if he be iustly depriued of that riches which he hath vniustly gotten but he is not angry with his sin into which he is fallen by vniust comming by them The blasphemer is enraged if he be but reproued for his blasphemie though by the law of God he deserueth to die for it but he is nothing displeased with himselfe for dishonouring the maiestie of God In a word euery one is angry with the smallest punishment yet not moued with the greatest sinne but if we would be angry and sinne not we must not be so much displeased for incurring that punishment which we haue iustly deserued as that by our sinnes we haue dishohonoured God And the like abuse there is of our Anger towards others men are soone stirred vp to choller agaynst their neighboures vpon euery slight occasion and shew of iniury offered to themeslues though it be but an vnkind worde or a mistaken speach or but a strange countenance but when God is dishonoured his name blasphemed his religion derided his Sabaoths prophaned his whole worship and seruice contemned they can looke vppon the offendors with a smiling countenance and so confirme them in their sinne or if they be angery they will either nor be seene in it at all or ells they will shew it after so colde a manner that it shal hardly be discerned Whereas if there be the least iniury offered to themselues they can contayne their fury in nolymites till it be satisfied with reuenge euen vnto bloud But if we would approue our selues to be be Gods childern seruants vve must be as truly zealous of his honour glory as of our ovvne credit and reputation Sect. 5. The second cause of iust anger is vvhen iniury is vniustly offred vnto our selues for by the lavv of God vve are bound The second cause of iust anger is iniury offered to a mans self to seeke the preseruation of our ovvne good name state therfore vvhen either of them is violated or impeached vve may iustly vse aide of the holy anger in defending our selus and repelling iniury yea also in taking such reuenge as is fit in respect of our callings that is by vnsheathing the Svvord of iustice if it be committed into our hands or by seeking the help of the magistrate if our priuate estate vvill not admit vs to be our ovvne caruers Many examples might be brought to cleare this point if it vvere necessary Though Moises vvere the meekest man liuing yet vvhen he was Nom 16. 15. contumeliously abused by Corah and his companions it is said he waxed very angry and prayed vnto the Lord that he shuld not respect their offerings Nom 16 15. thogh the Apostle Paule were of more theÌ„ an admirable patience yet being vniustly smitten by the commaundement of the high Priest he shevveth his Anger by a sharpe reproufe Act 23. 2. yea our sauiour Christ the lyuely e picture of true patience vvhen contrarie Act. 23. 2. to all iustice he was stroken by the high Preists seruant he sheweth himself displeased by his reprehensioÌ„ though at that time he offered himselfe as it were Iohn 18. 23. to suffer all coÌ„tumelious iniuries which pride assisted with malice could imagin or impose But here it may be obiected that our ObiectioÌ„ sauiour hath taught vs if wee haue Math. 5. 39. receiued a blowe on the one cheeke to turne the other I answer that Christs Answere meaning is not that we should expose our selues to all iniuries but that wee should refrayne from priuate reuenge without any calling thereunto which he would haue so farre from vs that rather we should be readie to receiue a new iniury then vniustly reuenge that which we haue receiued Sect. 6. The third cause of iust anger is when iniurie is offered to our bretheren for The third cause of iust Anger is iniury offered to our neighbour as by the law of charity we are bound to loue them as our selues so the same law bindeth vs to be angry for those iniuries which are offered vnto them as if they were offered vnto our selues And thus was Moses angry with the Egyptian who wronged the Israelite Act. 7. 24. Act. 7. 24. 2. Sam. 13. â—1 Thus was Dauid angry with Ammon for deflowring his sister 2. Sam. 13. 21. and with Absolon for his cruell murthering of Ammon And thus was good Nehemie prouoked to anger wheÌ„ he saw the people oppressed Neh. 5. 6. And this anger Neh. 5. 6 is not onely lawfull but also necessarie and the neglect thereof a greiuous sinne in Gods sight as we may see in the example of Elie for when his sonnes abused the Lords people and he would not for their sinne shewe his anger in correcting them otherwise theÌ„ by milde and louing admonitions his indulcencie moued the Lord to inflict vpon him a most heauie punishment Et quia ira Eli Bernard tepuit in filios ira Dei exarsit in ipsum Because Elie his anger was luke warme towardes his sonnes the anger of God waxed fire hotte agaynst him and that iustly for as one sayth Non irasci cum oportet est nolle peccatum emendare Not to Gregorie be angrie when iust cause is offered is to nill the amendment of sinne and not to hinder sinne when a man hath good opportunitie and a lawfull calling thereunto is to be come accessarie But as they offend agaynst the partie who is iniured so also agaynst him who doth the iniurie For by not shewing themselues offended they giue approbation and by geuing approbation they countenance and confirme him in his sinne Whereas if they shewed their displeasure it might be a notable meanes to reclayme him by working in his hart a consideration of his offence for which he is reproued And in this respect
Solomon sayth that Anger is better then laughter for by a sad countenance the hart is made better Eccles 7. 5. Eccles 7. 5. Sect. 7. And so much for the iust causes of anger but there is further required to The cause of iust anger must be waighty holy and lawfull anger not onely that the cause be iust but also weightie and of some importance for if euery smal trifle be sufficient to prouoke vs to anger well may we manifest great iustice but without question we shall shewe little loue for loue suffereth long it is not easily prouoked to anger it suffereth all things 1 Cor. 13. 4. 5. 7. it couereth 1. Cor. 13. 4. 5. 7. 1. Pet. 4 â— a multitude of sinnes 1. Pet. 4. 8. how little loue therefore haue they who are angry vppon euery small and trifling occasion how iust soeuer it be Let vs then before we let the raynes loose to anger consider not only of the iustnesse of the cause but also whether it be light or waightie and if we finde that it is but a trifle we are eyther wisely to disseÌ„ble it or mildly to passe it ouer knowing that in many things we offend all Iam. 3 2. if waightie then we may not onely iustly but also necessarily we are bound to shewe our anger for it is no lesse a sinne to shewe mildenesse where the Lord requireth anger then anger where he requireth mildenesse Sect. 8. And so much for the causes of our What is required to iust anger in respect of the maner 1. Moderation anger now we are to speake of the maner wherein first this generall rule is to be obserued that we vse moderation least we mingle therwith our corrupt carnall anger and so it degenerates into fleshly anger and from that to fury Let vs therefore herein imitate the Lord himselfe who in wrath remembreth mercie and not so be carried away with the violence of anger that in the meane time we forget loue And on the other side we are not with Ely to be altogether remisse and milde when either Gods glory or our nighbours good requireth that we should shew iust anger and so by approuing the sinne for his sake that offendeth make our selues accessary to the sinne and consequently subiect to the punishment but we must keepe the meane if we will approue our Anger to be iust and holy The neglect where of causeth many The neglect of moderation to fall into sinne for some if they can maske their deformed anger vnder the fayre visard of a iust pretence they think they may lawfully shew all violence and fury in their affections but let such men know that though the cause of their anger be neuer so iust yet in the maner they greiuiously sinne agaynst the rule of charitie in respect whereof they may fitly be compared to cruell hangmen who hauing a iust cause to execute their office namely the Iudges lawfull commaundement do in the execution thereof vse all barbarous crueltie so they beeing commaunded by God to be angry with the sinnes of their bretheren seeme glad they haue gotten such an occasion to shew their rage and fury But howsoeuer such men pretend the goodly title of iustice yet if they be vnmasked there will appeare nothing but rancour and malice disguised vnder this fayre pretext for let their friend to whom they are and must bee much behoulden commit offences farre more notorious and they who seemed almost choaked with a small gnatte can finde roume in their consciences to swallow a pill of sinne as bigge as a Camell if it be sugered ouer with the sweete title of freindship Others vnder pretence of a milde or patient nature are content to heare God dishonoured his seruants scorned and all religion disgraced but cursed be such mildenesse as causeth vs to betray the glory of God and his truth by houlding our peace and wincking at the offenders These men who are so milde modest in defending Gods cause that they are readie to blush if they but in a worde shewe their dislike of sinne as though they had done that whereof they might be ashamed will blush and swell for anget if their owne credit bee but touched or their reputation suffer any disparagement and whence doth this proceed but from the ouermuch loue of themselues and ouer little loue of God whence is this bastard mildenesse but from pride the mother of euill which causeth them to seeke the prayse of humanitie and curtesie by betraying Gods glory Sect. 9. The second thing required in the maner 2 Christian modesty and charity is that vvee obserue christian modestie and charitie in abstayning from malicious and wicked speeches or vniust and spitefull actions in expressing our anger and to this purpose we are alwayes to remember of what spirit vvee are for vndoubtedly how iust soeuer our cause be if we defend it with spitefull and bitter speeches it is not the spirit of God which speaketh in vs. Let vs rather follow the example Ioh. 18. 23. of our sauiour Christ who when he was buffeted and grosely abused reproued the offender vvith great mildenesse and of Michaell Tharchangell who vvhen he stroue with the Deuill himselfe about the bodie of Moses durst not Iude. â— blame him with cursed speaking but sayd the Lord rebuke thee Sect. 10. The third thing required is that in 3. A fit decorum and due respect of the parties our anger there be obserued a fit decorum and due respect and that both in regarde of the partie himselfe who is prouoked to Anger and also the other vvith vvhome hee is angrie for fyrst in respect of the partie himselfe hee is not to behaue himselfe alike in vvhat place and calling soeuer he be for if he be a magistrate he is to shew his anger not onely in countenaunce and vvoorde but also in action if he be a father he is not with Elie to shewe his displeasure towardes his rebellious sonnes onely by milde admonition but also by disâ—reete correction on the other side it is sufficient for him who is a priuate man if he manifest his anger in woord or countenance Nay it is vnlawfull for him to proceede any further vnlesse his calling warrant him the revnto Agayne the offenders are not to be vsed al alike a mean priuate man is not to shewe his anger in the same maner to a noble man or a magistrate as he would to his equall or inferior for though he may iustly be angry with his sinne yet he is to reuerence his place and calling The sonne must not shewe his anger towardes his father as the father sheweth his towardes his sonne for he is bound to feare and reuerence his person though he iustly hate his sinne And both these pointes haue the Examples Saintes from time to time duly obserued Moses beeing a Magistrate to whom the sworde of iustice was committed when he was prouoked to anger by the sinne
for why perhaps thou didest hope for more then thou didest deserue or then thy friend could conuenientlye geue but if thou wouldest not be vngratefull consider rather what thou hast receiued then what thou hast not receaued before how many thou art preferred rather then how many are preferred before thee Sect. 3. Thirdly the cause of our anger is 3. wheÌ„ the cause is light and of no moment vniust when we are prouoked therevnto by euery small and trisling occasion because hereby loue and charity is notably violated when euery slight cause incenseth vs to anger for loue suffereth all things 1. Cor. 13. 7. and therefore their loue is small who will suffer nothing 1. Cor. 13. 7. Loue couereth a multitude of sinnes Pro. 10. 12. they therefore who Pro. 10. 12 rather finde causes where they are not then couer them where they are doe plainly shew their want of loue and their too great pronenesse to anger it is the nature of loue to make great faultes seeme little and little faults none at all but anger maketh euery small slip a capitall offence and euery worde of disgrace worthie a stabbe And as when we behould the sunne rising thorough thick and foggie vapours we imagine it to be of a farre greater quantitie then when the ayre is pure and cleare so when the foggie mists of anger doe ouershadowe reason wee suppose euery fault to be greater then it would appeare if this turbulent affection were dispelled with the liuelie heate of ardent loue Some are angrie of the imperfections of nature which being not in the parties power to amend should rather moue compassion then prouoke anger Others are angry at faultes committed at vnawares vnwillinglie and vnwittinglye whereas they might with as great reason be angry with a traueller for going out of his way or with one who stumbleth in the darke for not keeping footing or with a blind man for iustling or rushing against them For as the want of bodely sight causeth the one so ignoraÌ„ce which is nothing els but the blindenes of the minde causeth the other or with one who is sick because he is sicke for what is ignorance but the mindes maladie but he whose hart is seasoned with true wisdome is not easily prouoked with faults of ignorance vnlesle it be wilfull or extreamly rechlesse considering that while we continue in this vale of misery our minds are shadowed with more then Cimerian darkenes And therefore these small trifling errours whereinto wee fall for want of knowledge will in them rather moue laughter or at least pitie then prouoke anger For as the vnhappy speaches and shrewd turres of little children are excused because they proceed from vvant of vvit so should the same excuse serue for them vvho commit faults thorough ignorance and simplicitie Sect. 4. Lastlie our anger is vnlawfull when 4. when the end is vnlawfull as in our anger we propound vnto our selues no lawfull end as the glorie of God the publicke good of the Church or common wealth or the priuate benefit of our selues or of our neighbours but rather priuate reuenge and satisfiyng of our tumultuous affections by the hurt or destruction of him with whom we are displeased And this is alwayes to be obserued in all examples of vniust anger as in Caines anger towards Abel Saules towards Dauid Nabuchadnezers towards the three children the Scribes and Pharises towards our Sauiour Christ And so much for the causes of vniust anger now we are to speake of the properties thereof Of the properties of vniust anger Cap. 4. Sect. 1. THe first propertie of vniust anger is The first propertie want of moderation that it is immoderate for though our anger haue neuer so iust a cause yet if it growe violent and degenerate from anger to wrath and furie it is vniust for it sauoureth not of the spirit of God who is mercifull and easie to be intreated but rather of the flesh and the corruption thereof And therefore wrath that is violent anger is numbred amongst the works of the flesh the doers whereof shall not inherit the kingdome Gal. 5. 20 21. How to diseeme immoderate anger 1. by the fruites of God Gal. 5. 20. 21. Now if we would know how to discerne when our anger is immoderate it is easelie knowne by the fruites thereof As first when it prouoketh vs to vtter wordes dishonourable to God either by prophane blaspheming of his holy name or wicked cursing and imprecations whereby we desire that he should be the executioner of our malice or opprobrious to our neighbours as when our anger bursteth out into bitter and reuiling speeches tending onelie to his disgrace An example whereof we haue in Shemei 2. Sam. 16. 5. who reprouing Dauid 2. Sam. 16. 5. for his sinnes vseth such gaule and bitternes that it clearelie appeareth his anger proceeded not from the hatred of his sinne but rather of his person Secondly vvhen vve haue no regarde of any decorum or order eyther in respect â— By the want of fit decoruÌ„ of our selues or those with vvhom vvee are angry Not in respect of our solues as vvhen by anger vve are prouoked to take reuenge being but priuate men vvhereas reuenge belongeth only to God and to the Magistrate vvho is the Lords deputie according to that Rom. 12. 19. Auenge not your selues but giue Rom. â—2 19. place to anger that is to Gods anger and reuenge For it is written vengeance is mine and I will repaye it saith the Lorde They Deut. 32. 35. therefore vvho take vpon them reuenge hauing no lawfull calling therevnto violate Gods ordinance by arrogating to themselues one of Gods royall priuiledges so make themselues guilty of high treason against God as they are guilty of treason against an earthly prince vvho intermeddle with any of their royall prerogatiues So also our anger is immoderate when vve haue no respect of the party vvith whom we are angrie as when the sonne being prouoked to anger against his father though it be for a iust cause doth not vse him vvith that respect and reuerence vvhich becommeth him but bursteth out into vndutifull and insolent speeches quite contrarie to the example of Iacob who being but a sonne in lawe did not in his anger forget his dutie but vsed all discretion and moderation Gen. 31. 36. and of Ionathan vvho though he had iust cause to be angry vvith his Gen. 31. â—6 father Saule yet he onely shewed it by rising from the table and departing 〈…〉 34. and the like may be said of 1. Sam. 20 34. the 〈…〉 anger towards his maister the subiects towards the Magistrate and of all inferiours towards their superiours For howsoeuer the law of God bindeth vs to be angrie when iust cause is offered yet it also tyeth vs to moderation and discretion For it is the author of order and not confusion Sect. 2. The second propertie of vniust anger The secoÌ„d
propertye of vniust anger is in respect of the obiect is in respect of the obiect for wheras iust anger opposeth it selfe onelie against sinne and iniustice vniust anger is incensed against the person of the offendour yea oftentimes of them who are innocent nay because they are innocent as appeareth by those examples which before I rehearsed But if wee will be Christs disciples we must follow his doctrine and example His doctrine Math. 5. 44. Loue your enemies doe good to those that hate you c. that you may be the Mat. 5. 44 sonnes of your father which is in heauen Where he plainely intimateth that they are not the sonnes of God who doe not loue the persons of their very enemies we must follow also his example who prayed for his enemies euen while hee was vppon the crosse subiect to their outragious iniuries Luke 23. 34. which Luke 23. 34. blessed president holy Stephen imitated Act. 7. 66. Acts. 7. 66 But many are not only incensed against the persons of their enemies who are men like vnto themselues but also with bruite beasts which are not capable thereof as we may see in the example of Balaam Num. 24. 10. yea euen with NuÌ„ 24. 10 things vvhich want both sence and life and so was Xerxes angry with the riuers Plutarch de cohib wacun and sent letters full of menacing threatnings to the hils And many such are subiect to continuall view vvho if any thing in their hands displease them will not sticke to dash it agaynst the ground though after they are fayne to take it vp againe or to spoyle and breake it in peeces though afterwardes they must be glad to bestow great labour in repayring that which by greater folly they haue defaced But these men may fitly be compared vnto children who hauing gotten a fall beate the earth so they hauing receiued some hurt through their owne folly or negligence are angry with those things which are ruled by them as bare instruments Sect. 3. The last propertie of vniust anger respecteth the time when as it beeing long retayned becommeth hatred And this happeneth not onely when men are prouoked vnto anger vppon waightie causes but also wheÌ„ it is grouÌ„ded on the most slight occasions for when vayne trifles haue stirred them vp to wrath they perseuer in it least they might seeme to haue begunne without cause and so agaynst all reason the vniustice of their anger makes theÌ„ persist in it with greater obstinacie For therfore they retayne it yea increase it that the greatnes of their anger may make men beleeue that it could not choose but arise from some waightie occasion iust cause so they chuise rather to seeme iust then to be iust But more of this afterwardes when I come to speake of the restraynt of vniust anger Of the kindes of vniust anger Cap. 5. Sect. 1. ANd so much concerning the causes and properties of vniust anger now we are to speake of the kindes thereof It admitteth of a twofould distinction first it is eyther hidden and couert or els professed and manifest Hidden anger is Hidden anger which is comendable of two sortes the first is commendable when as men labour by all meanes possible to subdue the affection to smother the flame after it is kindled that it burst not forth into vnseemely wordes or actioÌ„s sauouring of reuenge And this is a fruite of the spirite which when it cannot repell anger and keepe it from entrance in the next place it endeauoureth to expell and represse it The other sorte of hidden anger is to Hidden anger which is to be condemned be coÌ„demned when as men nourishing it in the hart do notwithstanding conceale it that they may haue the better oportunity of reueÌ„ge which they are purposed to seeke with such a full resolution that they refuse all parley least they might be brought to a truce or coÌ„clude a peace This anger is farre worse then that which is professed both in respect of the partie who is angry and the other with whom he is angry In respect of the partie himselfe because contayning in him this turbulent affection it doth vex and torment him like a raging fire which hath no passage or a violent streame whose current is stopped And hereof it is that anger is sayd to be of the vipers brood because it pineth and consumeth him in whom it is bredde In respect of him also with whoÌ„ he is angry because it maketh him lesse wary in preuenting his malice therfore the more easily surprised In regard whereof a secret enemie is more daungerous then one who professeth his emnitie for as a small companie of men lying in an ambushment will more easely ouercome a greater force then if they should march agaynst them with banners displayed so a weake enemie hiding his anger and watching his best oportunity of reuenge is more like to circumuent and surprise one more mightie then himselfe then if he should professe his malice Examples hereof wee haue in the Examples scriptures in the olde serpent who cloked extreame malice vnder goodly wordes and fayre promises professing himselfe a kinde friend to our first parentes when hee wholy intended their eternall destruction Gen. 3. 1. c. as also Gen. 3. 1. in Cain who talked familiarly with his brother as in times past when as he alreadie had resolued his murther in his hart which also presently after he acted with his hands Gen. 4. 8. So Absolon like a cunning Gen. 4. 8. courtier concealed deadly malice two yeeres together against his brother Ammon to the end that beeing not suspected he might obtayne the more fit oportunitie of reuenge 2. Sam. 13. 22. 23. 2. Sam. 13. 22. 23. The like example we haue in Ioab who kindly saluting Amasa cruelly stabbed him while he louingly embraced him 2. Sam. 20. 9. As also in the traytor Iudas who betrayed his mayster while he kissed 2. Sam. 20 9. him Luk. 22. 47. Neyther is our age fruitfull in all sinne barraigne of such Luk. 22. 47. exampleâ— for how many Italionate machiuilians liue among vs who will not sticke to giue most kinde congeis with hand cappe and knee to them from whom they are most enâ—â—râ—nged in their harts and looke most smoothly vppon them agaynst whom they haue conceyued deepest malice So that their anger is like vnto riuers which are most daungerously deepe where the streame runneth stillest and smoothest If you aske these men the reason hereof they wil tell you that according to the rules of their maister Machiuill Professa perdunt odia Senec in Medea vindictae â—ocum Professed anger taketh a way oportunitie of reuenge but let vs know that as in malice and dissembling thereof they are like vnto the Deuil himselfe so without repentance they shall be like to him in punishment And so much for hidden anger Sect. 2. Professed anger is to be seene when eyther
be very good Gen. 1. 31. and of greater antiquitie then Gen. 1. 31 euill it selfe it followeth that the affection in it owne nature is to be esteemed as good and lawfull Secondly because in many places of Rom. 1. 18 the scriptures it is attributed to God himselfe Rom. 1. 18. the Anger of God is made manifest from heauen agaynst all impietie Ioh 3. 36. he that beleeueth not Ioh. 3 36. in the sonne shall not see life but the Anger of God shal abide vpon him Seeing therfore it is ascribed vnto God to whose most perfect and iust nature nothing agreeth but that which is iust and holy it followeth that this affection it selfe is so to be esteemed True it is that neither this nor any other affection is in God if we speake properly but onely attributed vnto him that our weake capacities may better conceine how he excerciseth his workes eternall counsailes toward his creatures But yet for asmuch as nothing is attributed ascribed vnto him which is not good and iust so farforth as it is ascribed it euidently sheweth that anger in it owne nature is not euill Lastly this manifestly appeareth in that this affection was truly and naturallie in our sauiour Christ himselfe as he was man as it is euident Mar 3. 5. where it is said that he looked angerly Mar. 3. 5 vpon the Scribes and Pharises mourning for the hardnesse of their harts so likewise being incited with an holy anger to see his fathers house turned into a market he driueth the buyers sellers out of the temple John 2. 17. seeing then Christ was angry and yet free from all Iohn 2. 17 sinne it followeth that Anger in it owne Pet. 2. 22 nature is iust and holy Obiecti ∣ on 1 But it may be obiected that Anger is in many places of the scriptures condemned Mat. 5. 22 and forbidden as Math. 5. 22. He that is angry with his brother vnaduisedly is culpable of iudgemēt I answer that not anger simply but vnaduised Anger is there comdemned in a worde al other places Answere where this affection is forbidden are to be vnderstood not of the affection it selfe as it was created or is renewed by Gods spirit but as it is corrupted and depraued with originall sinne for Anger being sactified is not only iust and lawfull but also commendable profitable very necessarie as being the whetstone of true fortitude whereby we are stirred vp and incouraged to maintayne the glorie of God and our owne persons and states agaynst the impietie and iniustice of men Though Anger therfore be but a bad mistres to command yet is is a good seruant to obey though it be but an ill captaine to lead our forces into the field against our spiritual and temporall enemies yet it is a good soldiour so long as it subiecteth it self to the gouernment and discipline of sanctified reason But it is further obiected by the Stoikes Obiecti ∣ on 2 that anger is a perturbation of the minde and therefore euill To this I answere Answere that as the perturbation of the minde which is moued vppon vniust causes is also vniust and euill so that which caused vpon iust necessarie occasiōs is iust and commendable as for example when a man seeeth God dishonoured religion disgraced wickednesse vnpunished If therefore his minde be perturbed and troubled this perturbation is not to be condemned nay to be commended and they rather to be condemned who are not so troubled Thus was our sauiour perturbed when he saw Gods house dishonoured as also when he raysed vp Lazarus Iohn 2. 17 and 11. 23 Nō 24. 7. thus was Phinees disturbed and troubled in minde when he sawe that shamelesse sinne of Zimry and Cozby King 19 Elias when religion was contēned idolatrie erected and the Lords true prophets destroyed Thogh therfore anger be a perturbatiō of the minde it doth not follow that it is euil for not the perturbation it selfe but the cause thereof maketh it good if it be good euill if it be euill Furthermore obiecti ∣ on 3 whereas they obiect that Anger blindeth and confoundeth reason I answer Answere first that if Anger be temperate moderate it doth seruiceablely waite vpon reason and not imperiously ouer rule it and rather maketh a man more constant resolute in walking the path of truth which he hath descried with the eie of a cleare iudgement then any waies dazell or offend the sight whereby he should be caused to stumble in the way or els turne aside into by paths of error Secondly though it should be granted that for the instant reason is some what disturbed with the passion it doth not follow that it is euil or vnprofitable for before the affectiō is inflamed the reason apprehendeth and iudgeth of the iniury and so as it were first kindleth the flame which being kindled doth for the instant perturbe the minde but the perturbation being quickly ouer passed and the minde quieted reasō is made no lesse fit therby to iudge of the iniury much more fit to reuenge it And therefore moderate and sanctified anger is so farre from hurting and hindering the iudgement of reasō that it rather seruiceably aydeth and supporteth it by inciting in-couraging it couragiously to execute that which reasō hath iustly decreed and resolued as therfore the most pretious eysalue doth presently after it is put into the eye dim dazell the sight but afterwards causeth it to see much more clearely so this affection of moderate and holy Anger doth at the first somewhat perturbe reason but afterward it maketh it much more actiue in executing and performing all good designes And somuch for the lawfullnesse of Anger both in respect of the first creation thereof and as it is renewed and sanctifyed by Gods spirit as also concerning the diuers sorts of Anger Now in the next place we are to consider which What anger is cōmaunded and what forbidden of these is commanded or forbidden in my text First for the affection as it was created by God howsoeuer it was iust and holy in it selfe yet now the beauty and excellencie thereof is defaced with the foule spots of originall sinne so that there remaine onely some reliques of the perfection wherein it was created till it be agayne renewed restored by Gods sanctifying spirit This therefore is not here commaunded or forbidden but only that we labour asmuch as may be that it may come neare his former excellencie The other two sorts namely corrupt sanctified Anger the one in these words is cōmaūded the other forbidden These words therefore may be diuided into two generall parts The first an The generall deuision exhortation or commaundement wherin iust and holy anger is inioyned or commended vnto vs in the first words Bee Angrie the second a prohibition or dehortation from vniust and corrupt anger in the next words But sinne not and because by reason
honour and reputation are also very suspitious of contempt so that the least iniurie prouoketh them to choller and disdaine because they are readie to imagine that thereby they are exposed to contempt And this is the reason why proud men do more impatientlie suffer an iniurie offered in companie vvhere they would be respected because they thinke it a great disparagement to their credit and reputation An example hereof we haue in Nebuchadnezer who waxed pale for anger because he thought himselfe disgraced Dan 3. 19 in the sight of all his princes and people by the repulse which he receiued of the three children who refused to obey his wicked commaundement And in Haman who was so inraged with furie because Mordecay would not in the Esthe 3. 5 6. sight of the people doe him that reuerence which his proud hart desired that he thought his death too small a reuenge for such an indignitie vnlesse also for his sake he vtterlie rooted out his whole kindled and nation So that the least sparke of anger kindled with the smallest occasion bursteth out into a raging flame of furie if it be blowed with the winde of vaineglorie Whereas on the other side he that is humble is not prouoked to anger though he be neglected because his lowlie conceit maketh him thinke that he is not worthy to be much esteemed nor yet though he haue receiued an iniurie because he is readie to thinke that he hath deserued it eyther by like faults committed against men or more haynous sinnes against God Sest 6. The third internall cause of vniust The third cause of vniust anger couetuousnesse anger is couetousnesse for this vice maketh men desire much riches and if their hopes faile them and be not correspondent to their desyres their vnquiet and turbulent thoughts are fit harbingers to prepare a lodging in their harts to entertaine anger It maketh them vndertake great matters which when they are not able to compasse their harts are filled with vexation and they become more way warde then children or els if their couetous desires carried with the wings of ambition mount not so high a pitche they baselie stoope euen to the most sordidous pray and finding themselues vnable to compasse great matters abroade they entermeddle with euery domesticall trifle at home and if they see any thing miscarrie through the default of wife childe or seruant though it be of no value their anger can containe it selfe in no bounds of reason So that these men are angrie abroade but madde at home chollericke with euerie man which hinders or doth not further their commoditie but outragious to their wiues children and seruants if they susteine the least losse Sect. 7. The fourth internall cause of vniust The fourth cause nice luxuriousnesse anger is nice luxuriousnesse or luxuriouse nicenesse which commonly being the fault of weomen or at least a womanish fault is especiallie to be seene in domesticall matters For if you come into the house of one who is nice and curious you shall easilie perceiue how soone they are incited to great anger vppon little cause If the decking and adorning of their house be not fullie answerable to their mindes if their costly eates be not so daintelie cooked that they may delight their curious-learned taste and cloyed appetite if a spot or wrinckle be vpon their garments or but a glasse broken if their nice eares be offended with the least displeasing noice though it be but by some chance they are so enraged with anger that the house will scarce houlde them or at least not containe their clamorous voyces These curious folkes are not onely offended with iniuries but also with shadowes and apparances Nam vbi animum simul et corpus voluptates corrupère nihil tolerabile videtur non quia dura sed quia molles patiuntur for when volouptuous pleasures Senec. deira lib. 2. c. 25. haue corrupted both minde and bodie nothing seemeth tolerable not that the things which they suffer are grieuous but because they that suffer them are nicely effeminate And like as they who are tormented with the goute are angrie if a man come but towardes them and crie out if they be but touched So but a shew of iniurie moueth these voluptuous wantons to choller and anger and the least iniury offred in truth inciteth them to rage and furie Wheras others who haue not their mindes effeminated with this luxurious curiositie they can easelie passe ouer such trifling imperfections and repell anger in farre more violent assaults If any thinke these A prolepsis toyes too small to vndergoe a publicke censure I would haue such know that the lesser the occasion is which prouoketh to anger the greater is their synne who are so easelie prouoked and the rather they deserue a sharpe reprehension for that anger which is incited by euerie light and trifling cause then if it vvere waightie and of some importance for howsoeuer the occasions are but small yet their sinne is not small nay their sinne is therefore great seeing the occasion which moueth them thereunto is but little especially considering that the same parties who are fire-hot in these trifles which concerne themselues are key â—old in those things which much concerne Gods glory and their owne spirituall good For I appeale vnto their owne consciences whether they are not prouoked vnto more violent anger for these trifling toyes then when they dishonour God by most greiuous sinne or see him dishonoured by others and if their consciences plead guiltie let them rather bee offended with their owne corruptions then with the Physition which desireth to cure them Sect. 8. The fift internall cause of vniust anger The fift cause of vniust anger curiosity is curiosity whereby men are tickled with a vayne desire and itching appetite to see and heare all things how their friends behaue themselues in their priuate meetings what their aduersaries do and say behind their backs how their seruants bestow them selues in euery corner whereof it commeth to passe that desiring to know all things they also know many things which displease them prouoke them to anger for which they may thanke their vaine curiositie for if with the wise man they would thinke it their glory to passe by infirmities Pro. 19. 11. or follow his counsayle Eccl. 7. 23. Giue not thine hart to Pro. 19. 11 Eccl. 7. 23. all the woordes that men speake least thou do heare thy seruant cursing thee They might haue lesse cause of anger more contentation of minde Whereas by inquisitiue inquirie after euery rumor and curious prying into small domesticall faultes they inflame their harts with great anger for as the looking vppon a small print doth more offend the sight then a greater because we hould it nearer our eyes and more intentiuely behould it the letters standing thicke and neare together so oft times it commeth to passe that these small domesticall faultes beeing curiously pried into do more offend
and anger vs because they are neere vnto vs and fall out thicke and as it were one in the necke of another then greater iniuries offered abroade vvhich fall out more seldome and are not so much subiect to our view Sect. 9. The sixt internall cause is to haue an The sixt cause credulitie listning to tale-bearers Pro. 26. 20 open eare to euery tale-bearer and a credulous hart to beleeue them Pro. 26. 20. Without wood the fire is quenched and without a tale-bearer strife ceaseth So that as wood is the fires fit nourishment so is a tale-bearer fit to nourish anger An example hereof we haue in Saule who geuing a credulous eare to those lying suggestions of that pickthanke Doeg was incensed to such raging anger that the blood of the innoceÌ„t priests was not sufficient to quench the heate thereof vnlesse he spilt also the blood of all the 1 Sam. 22 19. inhabitants of Nob yea of the oxen asses and sheepe with more then brutish fury And therefore Dauid speaking of Doegs tongue Psal 120. 4. compareth Psal 120. 4. it to coales of Iuniper that is too hot burning coales because it so furiously inflamed Saules anger Yea Dauid himselfe geuing eare to the false reporte of ziba was moued to vniust anger agaynst 2. Sam. 16. innocent Mephibosheth and therefore hauing experience of those manifolde euils which followed credulitie and listening after talebearers he professeth that he will destroy him that priuily slaundereth his neighbour Psal 101. 5. 7. Psa 101. 5. 7. And hence it is that James compareth the tounge to a fire because nothing more inflameth the hart to furious anger James 3. 6. Iam. 3. 6. Sect. 10. The last internall cause of vniust anger is want of meditation concerning The last cause want of meditation coÌ„cerning humaine infirmities Iam 3. 2. the common imperfections whereunto wee are all by nature subiect for if we did but consider that in many things we offend all and that wee our selues haue the same faultes or greater then those which we espie in others we would not hastely be moued to choller vppon euery trifling occasion But it is the custome of meÌ„ adicted to anger to imitate the Lamiae who as the Poets fayne vse their eyes abroade and put them into a box when they come home so these are but too quicksighted abroad in spying the faultes of others but starke blinde at home in discerning their owne faultes and though they haue a great beame in their owne eyes yet they can easily discerne a small mote in the eye of another And the reason is because they put their owne faultes into that part of the wallet which they cast behinde their backs and therefore neuer looke vppon them but the faultes of others into that part which hangeth before them where into they are alwaies curiously prying The externall causes of vniust anger Cap. 3. Sect. 1. ANd so much for the internall causes of vniust anger now vve are to speake of the externall by which I vnderstand all outward occasions vvhich are vniustly taken as first vvhen vve are angry with our neighbour for his vertuous actions For some there are 1. vertuous actions domeanor whose malignant eyes do abhorre nothing more then the bright beames of vertue eyther because they thinke that the beautie of others perfection causeth the deformitie of their vices seeme more vggly or that their degenerated natures are become like vnto sathans who hateth vertue because it is vertue An example hereof wee haue in Cain whose Examples anger was kindled agaynst his brother because he was accepted in Gods sight as beeing more holy then himselfe Gen. Gen. 4. 5. 4. 5. as also in Saule who was incensed agaynst Ionathan for his vertuous demeanour 1. Sam. 20 30. towards Dauid 1. Sam. 20. 30. in Asa who was offended with the Prophet the Ambassadour of the Lord for deliuering faythfully that ambassage which the Lord had put in his mouth 2. Chro. 16. 10 2. Cro. 16. 10. In Nebuchadnezer who was inraged agaynst the three children because they refused to commit Idolatrie Dan. 3. 13. and in the Iewes who were filled Dan. 3. 13. with wrath because our sauiour Christ made a true exposition of the Luke 4. 28. scriptures and rightly applyed it vnto them Luke 4. 28. and too many examples vve haue in these dayes of such as cannot with any patience indure to heare their duties taught them and their vices publickly reproued out of Gods vvorde or yet any priuate admonition but they are readie like those that are in a raging fit of a burning ague to despight the PhysitioÌ„ that endeuoureth to cure theÌ„ So that in our times he is like to incur more anger yea danger also that reproueth sinne theÌ„ he that committeth sinne he that reprehendeth Atheisme and prophanenesse then he that liueth in them Yea so desperate is the disease of this declining age surfetted with sinne that the Physition may sooner incurre hurt and dammage by the fury of his patient then the patient help and health by the skill of the most exquisite Physition Sect. 2. Secondly the cause of our anger is vniust when it is only imaginarie hauing no other ground but our owne suspition And thus was Eliab angry with his brother Dauid because he suspected him to be proud whereas in truth his owne pride was the cause of his suspition 1. Sam. 17. 28. and this is the most 1. Sam. 17 28. common cause of anger in these dayes for want of loue causeth men to interpret the actions of other in the woorst sence and vppon their false surmises they ground their anger One is angry because saluting his neighbour he did not resalute him whereas perhaps he not see him or at the least hauing his minde otherwise occupied did not obserue him another is offended if any in this companie is merry thinking that he maketh himselfe sporte with his infirmities another because he is too sadde imagining that it is because his companie displeaseth him In a word as mens surmises are innumerable so also are the causes of vniust anger Yea so prone men are to inuent causes where none is that oftentimes they are sâ—re displeased because they haue receiued small benefits not answerable to their expectation or not equall to those which they see bestowed vppon others and so they are prouoked to Anger with small gifts as though they had receiued great iniuries but let vs be ashamed of such follie and learne to leaue it Hath thy friend geuen more to an other then to thee why it may be he hath deserued more and though he hath not yet that which thou hast receiued might content thee it thou wouldest make no coÌ„parisions NunquaÌ„ erit foelix quem torquebit Senec. deira lib. 3. Cap. 30. foelicior he will neuer be happie who is vexed when he seeth one more happie Hath he geuen thee lesse then thou didst hope
be seene in angry and chollericke men Sect. 8. The second sort is of such as are 2. Anger which is slowly entertained but long retayned slow to anger but beeing incensed are hardly pacified And these are like vnto more solid timber which is long before it be kindled but beeing kindled continueth long in burning As these are better then the other in respect of their slownes to wrath so they are farre worse because they continue in it for anger retayned becommeth hatred which is an affection farre more pernitious then anger it selfe and much more incorrigible for as rash anger is most commonly ioyned with repentance so this inueterate anger is alwayes ioyned with perseuerance in euill And he that is subiect thereunto doth not onely fall into sinne but also is resolued to continue in iâ— yea he taketh delight therein oft times by meditating on reuenge as we may see in Esau who was resolued to retayne his anger agaynst Iacob till his fathers death and in the meane time comforted himselfe by thinking on reuenge Gen. 27. 41. 42. Gen. 27. 41. 42. But if we would be the children of our heauenly father vve must resemble him not onely in slownesse to anger but also in swiftnesse to forgeue and thoughour brother offend vs seauentie times seauen times yet must we continually be readie to imbrace reconciliatioÌ„ Math. 18. 22. and so we shall not be ouercome Math. 18. 22. of euill but ouercome euill with goodnesse as the Apostle exhorteth vs. Rom. 12. 21. Whereas if we continue in malice we shall make our selues like Rom. 12. 21. vnto Sathan and subiect to Gods wrath For vvith vvhat measure we mete it sball bee measured vnto vs agayne Math. 7. 2. Math. 7. 2 And as we forgeue men their trespasses so will our heauenly father forgeue vs. Math. 6. 14. 15. and so much for the Mat. 6. 14 15. second sorte Sect. 9. The third sorte is of them who are Hastinesse to anger slownes to reconciliation easily prouoked vnto anger and beeing prouoked wil neuer be reconciled These men are monsters in nature and flat opposite to the Lord for whereas he is slowe to anger and readie to forgeue they are most slow to forgeue and most prone to anger This anger I know not how to expresse nor to what I may compare it seeing naturall things cannot resemble it because it is monstrous and agaynst the nature of all things sauing man For the most fierce Lions cruel Tigers haue some cause which incenseth them to anger and some measure and end of their fury after it is prouoked and therefore they are farre worse who are angry without a cause and know not how to make an end Seeing therefore naturall things are not fit to resemble them let vs consider artificiall they are like vnto tinder which beeing kindled with the least sparke will also retayne the fire till it be consumed but herein they are vnlike the tinder may easily be extinguished but their anger can by no meanes be mittigated the tinder doth but consume it selfe or at the least those things which are neare about it but those that are from them furthest distant are often scorched vvith the burning heate of their furious passion It is like vnto vvild fire vvhich most easily taketh hould of euery thing and is most hardly quenched but herein it is farre more violent and pernitious that whereas wild fire may be exstinguished vvith Vinegere or Milke this can be quenched onely with bloud yea vvith the heart bloud There is nothing therfore in the world naturall or artificiall vvhich doth sufficiently expresse this vilde affection it onely can be resembled by the malice of Sathan who for no cause maligned God and vs and yet his malice will neuer haue end vnlesse therfore we would be worse then all things naturall or artificiall yea as bad as the diuell himselfe we must be eyther slow to anger or readie to forgeue The manifould and great euils which accompanie vniust anger Chap. 6. Sect. 1. ANd so much for the kindes of Anger now we are to set downe the preseruatiues whereby we may be preserued from this sicknesse of the soule and some medicines to cure vs vvhen vvee are fallen into it But for as much as it is in vayne to prescribe physicke vnlesse the patient will take it and seeing few or none are willing to take physicke vnlesse they see the necessitie therof in respect of the daungerousnesse of their disease I will first shewe the greatnesse and malignitie of this sicknesse of the minde vniust anger and afterwards prescribe the remedies The greatnesse and daungerousnesse The daungerousnes of anger shewed by the euils which it worketh of this disease appeateth by those great euils which it worketh and that both priuate and publique The priuate euils concerne eyther our selues or our neighbours The euils which concerne our selues are incident to the whole man or to his seuerall partes the body and the soule The euils which anger bringeth to The euils which anger bringeth to the whole man 1 Vniust anger defaceth Gods image It ouerthroweth pietie the whole man are diuers First it defaceth in vs the image of God for vvhereas the image of God doth specially consist in the vertues and graces of the minde anger ouerthroweth them all and first of all pietie which is the cheife of all and the some of the first table It extinguisheth the loue of God for how should we loue God whom vve haue not seene if we doe not loue our neighbour whom wee haue seene 1. Iohn 4. 20. And how doe we loue Ioh. 4. 20 our neighbour if vppon no cause or euery trifling cause we be incensed to iniust anger agaynst him It ouerthroweth the principall part of Gods worship inuocation for if we would compaesse the Aâ—lter and there offer vp the sacrifice of prayer and thanksgiuing We must first wash our hands in innocencie Psal 26. 6. And this the Apostle Paule requireth 1. Tim. 2. 8. That we lift Psa 26. 6. 1. Tim. 2. 8. vp pure hands without anger And our sauiour Christ commaundeth that before we offer any gift vnto the Lord we first seeke to be reconciled Math. 5. 23. Mat. 5. 23 so long therefore as we continue in our anger we are vnfit to pray as it most manifestly appeareth in the fift petition where we desire so to be forgeuen as we forgeue and because the Lord would haue vs deeply consider thereof hee thinketh it not sufficient to set it downe in the Lords prayer Math. 6. 12. but he againe doth single this out of all other the petitions inculcates it the second time verses 14. 15. If you forgeue men their trespasses your heauenly father will also forgeue you but if you will not forgeue men Math. 6. 12. their trespasses no more wâ—ll your father forgeue your trespasses If therefore vvee v. 14. 15. offer vp this prayer vnto God
Spiritual physicke to cure the diseases of the soule arising from superfluitie of choller prescribed out of Gods word Wherein the chollericke man may see the dangerousnesse of this disease of the soule vniust anger the preseruatiues to keepe him from the infection thereof and also fit medicines to restore him to health beeing alreadie subiect to this raging passion Profitable for all to vse seeing all are patients in this disease of impatiencie Habet et musca splenē et sua formicae bilis inest PRO. 16. 32. He that is flow to anger is better then the mightie man and he that ruleth his owne minde is better then he that winneth a Cytie Imprinted at London by Gabriel Simson for William Iones dwelling neare Holborne Conduict at the signe of the Gun 1600. TO THE RIGHT honourable sir Thomas Egerton knight Lord Keeper of the great seale of England and one of her Maiesties honour able priuie counsell my very good Lord health and prosperitie with increase of all spirituall graces in this life and eternall happinesse in the life to come HAVING HAD through your honourable bounty a part of the Lords Vineyarde allotted vnto mee his most vnwoorthy woorkeman by your Honour his most woorthy steward to the end I should plant and water purge and prune it I thought it my parte not onely to performe my dutie in this behalfe in such measure as God enableth me but also to present vnto your honour the first fruits of my labor which haue yet offered themselues to publike view to the end that I might thereby both shew my selfe not altogeather negligent in our great Lord and maisters businesse and also giue some token of most obliged duty and humble thankefulnesse to you his honourable steward by whose appointment I haue obtained a place wherin I may imploy my paynes wheras otherwise I should eyther haue stood idle in the market place or els beene compelled to haue digged in another mans ground with great labour little fruit If these my first fruits seeme vnpleasant in your most learned and iudiciall taste eyther impute it to the immaturitie caused by their short time of grouth and small-experienced skill of the vintager or els consider that they are destinated to a physicall vse for the purging away of choller and therefore though they be not pleasant in tast yet may they be profitable in operatiō Such as they are in all humilitie crauing pardon for my bouldnes I cōmend them to your honourable patronage and protection and your selfe to the Almighties most hartily beseching the glorious and great Lord of the vinyard long to continue you his faithfull steward amongst vs to the aduancement of his glory the propagation of his vine and the exceeding comfort of his poore contemned labourers Amen Your honours in all humble duty most bounden IOHN DOVVNAME To the Christian reader COnsidering the vniuersall infection of this contagious disease of the soule vniust anger and the manifould pernitious euils which it worketh both priuate and publique I thought good to prescribe out of Gods word some remedies for those patients which are committed to my cure whereby they might eyther be preserued from these feuer-like fits which cause men outwardly to shake and tremble when as inwardly they are most inflamed or els haue their heate somewhat allayed and abated when they are alreadie fallen into them The which my prescript I thought at the first should haue beene communicated to no more then mine owne patients till I was perswaded by more skilfull Physitions then my selfe that the publishing thereof might redownd to others profit And therefore desiring nothing more then to exercise my poore talent to the glory of my maister who bestowed it and the benefit of my fellow seruants for whose good also I haue receiued it I willingly condescended to their motion And for as much as I had onely shadowed a rude draught without colour or countenance I was fayne to take a reueiw of my woorke altering some things and adding others as it were new lineaments which I thought more fit for the Presse then for the Pulpit If any thinke me too quick in practise they will I hope excuse me if they consider that I make experience of my slender skil not in the vital parts but in the feete of the soule namely the affections and yet the curing of them or but this one of them may greatly redound to the benefit of the whole for as the diseases of the feete doe grieue the hart and offend the head and the curing and healing of them doth ease and comfort both so when the affections are distempered beeing infected with the contagion of our originall corruption euen the chiefe parts of the soule the vnderstanding wil are not a little disturbed and disordered by receiuing from them their contagious pollutiō And therfore he who can skilfully purge these neather parts shall ease the higher by drawing downe those corrupt humors which do offend and annoy thē Seeing then there may come by my practise great good with little danger I haue the rather aduentured the cure beeing contented to vndergoe the censure of some for too much hast who I feare me are in these cases as much too slow to the end that I may to the vttermost of my skill benefit many The Lord who is the onely true Physition of soules diseased with sinne blesse this and all other my indeauours that they may be profitable for the setting forth of his glory the benefit of my brethren and furthering the assurance of mine owne saluation Amen Spirituall physick to cure the diseases of the soule arising from superfluitie of choller prescribed out of Gods word Ephesians 4. 26. Be angry and sinne not let not the sunne go downe on your wrath Chap. 1. Sect. 1. THe miserable ruines of our excellent state by creation which were the lamentable effects following the sinne of our first parents and the fowle spots of originall corruption which like a contagious leprosie deriued from thē haue infected all their posteritie do not so euidently appeare in any part of the body or foule as in the affectiōs which are so corrupted and disordered that there scarce remaine any small reliques of their created puritie And hence it is that the Heathen Philosophers though they did not perceiue how much the bright shining beames of our reason and the vnderstāding part of the soule were dimmed and darkned with the foggie mists of originall sinne but highly extolled with ouer parciall prayses the excellencie and perfection of them yet they playnely discerned the great corruption of our disordered affections in so much that some of them being ouerswayed with too great vehemencie of affection in speaking agaynst the affections haue condemned them as simply and in their owne nature euill and therfore wholy to be abandoned seeing there was no hope they should be amended others with a more iudiciall insight discerning betweene the things themselues their corruption haue written whole tractates
the furious flame of anger be kindled in our harts Couetousnesse also is a most violent and strong vice which nothing almost can vanquish but death and they who are possessed therewith do loue their riches better then their owne liues as we may see in their example who beeing depriued of them murther themselues yea they are more deare vnto them then the saluation of their owne soules as may appeare by those who fall into outragious sinnes whereby they plunge their soules headlong into hell that they may get momentarie riches and by them also who despise the meanes of their saluation in compaparison of a small worldly trifle and yet anger beeing once admitted doth ouercome couetousnes as it is euident in the example of them who to satisfie their furious anger by the death of their enemie are content to forfeit their goods though they be neuer so couetous besides the double hazard of their liues which they incurre both in their priuate quarrell and in satisfying by deserued punishment publick iustice The like also may be sayd of them who by anger beeing incired to reuenge are content to spend all their substance by prosecuting wrangling sutes in law of little or no importance to the end they may impouerish him also with vvhom they are offended and so are content to pull the house vpon their owne heades that they may ouerwhelme another vnder the waighte of of the same rume Feare also is an affection of no small force and violence for oftentimes it compelleth men to thrust themselues into imminent daungers that they may auoyde daungers and to kill themselues for feare o◠greater torments and yet anger vanquisheth feare many tymes causing them who vvould tremble to see anothers wound contemne their owne death and so turneth the most cowardly feare into most desperate rage and furious resolution So that other affections lead a man but this drawes him other intice him but this compels him other dazle the sight of reason but this makes it starke blinde other make vs prone vnto euill but this casts vs headlong euen into the gulfe of wickednesse Sect. 3. Considering therefore that this turbulent vice of vniust anger is in the eyes of God so haynous in regarde of vs so generall and in respect of it owne nature so strong and violent I purpose to intreate of it at large to the end vvee maye learne the better to preuent it or the more easily to subdue it And to this purpose I will first shewe vvhat it is and vvhat are the causes and properties thereof Secondly the kindes of it and lastly I will prescribe the preseruatiues and medicines whereby we may cure this vice in our selues or in others For the first Vniust anger is a wrongfull and an vnreasonable desire of reuenge The definition of vniust anger stirred vp in vs by vniust causes wherby we hauing no respect of the glory of God nor the good of our selues or our brethren are after an iniust and immoderate maner angry with them with whom we ought not to be angry That vniust anger is a desire of reuenge it is so euident that it needeeh no Anger an vnreasonable desire of reueng proufe for we know by dayly experience that he who is prouoked vnto anger by an iniury offered in truth or in his opinion desireth reuenge according to the nature of the iniury receiued or the opinion which he hath conceyued of it If he be iniured by a scornfull looke he seeketh to reuenge it with a disdaynfull countenance if by words he reuengeth by words if in deeds he desireth to reuenge by deeds yea oftentimes the fury of anger casting a mist before the sight of reasō causeth smal iniuries seeme great according to that false opinion inciteth men to take reuenge without all proportion For an angry looke with angry words for angrye words with blowes and for blowes with death according to the violence of the affection and not the qualitie of the iniurie receaued Sect. 4. Now that this desire of reuenge is vniust and vnreasonable it appeareth by that which followeth in the definition And first because the causes therof are vniust The causes of vniust anger are eyther The causes of vniust anger 1. internall 1. selfloue internall or externall The internall causes are diuers as first selfe loue whereby we so immoderately loue our selues that we neuer thinke of the iniuries and indignities which we offer others or els suppose them to be none or els lightly esteeme of them as not worthy the recitall but on the other side it maketh men hainously aggrauate iniuries offered vnto themselues and so to make huge mountaines of small mole-hils it causeth the hart easilie to apprehend the wrong busie in meditating of it being apprehended eager in seeking reuenge after meditation and the hand no lesse forwarde in acting those tragedies which the hart hath inuented For by selfe loue men are induced to thinke themselues worthie of all loue and honour and therefore if a small iniurie be offered vnto them they suppose that death is too small a reuenge for so great an indignitie offered to such worthie personages Yea if they be not so much respected as their haughtie ambition desireth or if others be preferred before them and that deseruedlie this is matter enough to prouoke them to furious rage not onelye against them of whom they are not regarded but them also who are preferred in others iudgement And this is euident in the example of Caine vvho because God respected the offering of Abell more then his was incensed to wrath and had his anger so inflamed that nothing could quenche it Gen 4. but the bloud of his deare brother and in Saule who could with no patience endure that the praises of Dauid should surmount his in the sight and audience 1. Sam. 18. 8. of the people but was enraged with deadly anger against him who for his merits deserued to be aduaunced And thus doth selfe loue make a man wincke at those iniuries which he offereth others and to put on the spectacies of affection when he looketh on those wronges which are offered to himselfe whereby it commeth to passe that euerie small iniurie seemeth great and prouoketh to great anger Whereas if we thought meanelie of our selues and loued our neighbours as our selues wee would not suffer our iudgement to be so ouer balanced vvith the weight of affection in iudging of the iniurie nor giue the raynes to our anger in persuing it with reuenge Sest 5. The second internall cause of vniust Anger is pride and arrogancie The second cause of vniust anger pride of spirit which is a fruite of selfe loue for selfe loue it is which maketh vs haue an high opinion of our selues this high opinion causeth arrogancie and pride and pride causeth men to be more sharp sighted in discryeng wrong and more furiouslie insolent in taking reuenge The reason hereof is apparant proude men being iealous of their
contentious discorde Sect. 10. Secondly it prouoketh to offer all 2. It prouoketh men to offer iniury indignities and wrongs to a mans neighbour as also to reuenge the smallest iniuries without all proportion For men incensed with anger will wittingly and willingly reuenge those iniuries which haue vnwittingly and vnwillingly bene offered for angry wordes they will giue blowes for blowes vvounds and for vvounds death And therefore the vviseman sayth That anger is cruell and wrath is raging Pro. 27. 4. Yea it prouoketh Pro. 27. 4 men not onely to reuenge small iniuries but also no iniuries for anger rageth euen against the innocents that oftentimes because they are innocent and but too vertuous as the furious man imagineth And this is euident in the example of Cains anger agaynst Abell Saules agaynst Ionathan and Dauid Nebuchadnezers agaynst the three children Herods against the innocents the Scribes and Phariseis agaynst Christ as before I proued But as anger causeth men to be hurtfull to all others so especially to those Anger most hurtful to a maÌ„s owne family vvhom they should most loue cherish and defend that is they who are of a mans owne familie Who because they are necessarily conuersant with them are continually subiect and euen exposed to their fury and outrage the wife to their bitter speaches if they do not worse that is like madde men beate their owne flesh the children to furious and vnreasonable correction the seruants not onely to reuiling speaches but also to cruell stripes and blowes so that as one sayth vvell we may know an angry Plutarch decohib irac man if we but looke in the faces of his seruantes namely by their scarres and bruises Sect. 11. And so much for the priuate euils which The euils which anger bringeth to common wealther accompanie vniust anger now we are to speake of the publick Vniust aÌ„ger is the cause of all tumâ—â—â—s and vproares sediâ—ions and conspiracies massakers and bloudy warres yea the ouerthrow and confusion of all cities and common wealthes It is the cause which inciteth the magistrate agaynst the subiect and the subiect agaynst the magistrate the prince against the people and the people against the prince kingdome against kingdome and nation agaynst nation and that not onely vppon waightie causes but also vppon trifling occasions For as to make a farious and vnquenchable flame it is not materiall how small the fire is that kindleth it so the matter be apt to receaue it wherein it is kindled for one coale is mough to burne a whole city if it fall among flax one sparke if it light in tinder or guÌ„powder so it mattereth not how small the cause is which inflameth anger for if the minde which receaueth it be subiect to be inflamed it is sufficient to set on fire and consume vvhole kingdomes common wealths especially if power be correspondent to the violence of the affection Infinite examples might be brought Examples to make this manifest as of Simeon and Leuie vvho in their anger put a vvhole Gen. 34. city to the sword though their quarell were but to one man Of Abimilech who Iudg. 9. in his fury destroyed all the city of Sichem of Saul destroying Nob of Hamon 1. Sam. 2â— Hest 3 vvho being incensed onely agaynst Mordecay layd a plot for the destruction of the whole nation of the Iewes But I shall not neede to stand vppon it seenot onely the booke of God but also auncient histories yea euen our owne cronicles and dayly experience do make this but too euident You see then the manifold euils which waite vppon this raging disease of the minde vniust anger for it is not onely a deadly impostume breaking out in our selues but also an infectious contagious plague which destroieth whole peoples and commoÌ„wealthes with how greate care therefore should we vse all good meanes and wholesome remedies to preuent or cure such a daungerous disease The remedies of vniust anger Cap. 7. Sect. 1. The remedies against Anger are of two sorts first those which cure anger in our selues secondly those which cure it in others and they both are of two kindes first such as preuent anger and preserue vs from falling into it secondly such as free vs from it after it hath taken place For anger is a disease of the minde as therefore vvise Physitions thinke it the We must first seeke to preuent anger better saufer course to preserue health and preuent sicknesse then to remoue the disease after it hath taken possession of the body so the best course in ministring spirituall Physick is to preserue the soule from vice rather then to purge it away after it hath infected it for Vitia facilius repelluntur quam expelluntur vices Sen. epist 119. are more easily kept from entrance then thrust out after they are entred for as the common prouerbe is there are but twelue points in the lawe and possession is as good as eleauen of them If therefore anger haue gotten possession vve shall hardlye dispossesse it It is our soules mortall enemie as therefore vve first seeke to keepe the enemie from entring the frontires of our countrey but if he be entred as soone as we can to expell him so wee must first endeauour to repell anger by stopping the passages of our harts that it may haue no entrance but if it haue taken place quickly to expell and remooue it For if we suffer it to fortifie it selfe it will growe so strong and violent that wee shall be vnable to dislodge it And as in a siedge of a City the Citizens prouide all things necessary for their defence before the assault that the enemie when hee approacheth the walles may not take them vnprouided so if we will repell anger when it commeth we are to fortifie and arme our selues against it before it comes for if it take vs vnprouided it will easely make entrance and more easely ouercome vs. Let vs therefore first of allendeauour to vse all good meanes by which we may preuent anger for if it haue once gotten hould of vs it will easelie plunge vs headlong into vyolence and furie whereas wee may with greater facillity preuent the daunger before we fall into it For as experience teacheth vs a man may easelye contayne himselfe from running downe the hill while hee is on the toppe but after he is entred into a full race hee cannot stave himselfe before he commeth to the bottome so it is more easie for any to abstaine from running into anger then to containe vvhen he is in the race from falling into the bottome of furie Sect. 2. Let vs then see the meanes how to The meanes to preuent anger The causes therof are to be remoued preuent anger the first remedy is by taking away the causes thereof for sublat â caus â tollitur effectum The cause being taken away the effect ceaseth The first cause of anger is selfe loue If
therefore we would not fall into anger 1. Selfe-loue we must labour to banish selfe loue and to follow the rule of charitie Loue our neighbours as our selues and do nothing vnto them which we would not haue them do vnto vs. Before therefore wee let the raines loose vnto our anger let vs set our selues in the place of him with whome we are angrie and consider how we would desire to be vsed if we had so offended and in like manner are we to behaue our selues towards him So shall we not aggrauate those iâ—iuries vvhich are offered vs extenuate those which we offer others so shall we not haue our iudgement ouer ballanced with an vnequall affection so shall we not be incensed for suffring that which we haue often offred Sect. 3 The second cause of anger is pride and 2. Pride haughtinesse of spirit if therefore we would not fall into anger we are to subdue pride and labour for the contrarie grace of humilitie For they who would be meeke with our Sauiour Christ must also learne of him the lesson of true humility Math. 11. 29. Learne of me for I Math. 11. 29. am meeke and lowlie of hart If we would lay aside that arrogant conceipt vvhich we haue of our selues and the ouerweening opinion of our owne excellencies if we would consider with Abraham that Gen. 18. 27. Psa 22. 6. vve are but dust and ashes and with Dauid that vve are wormes and no men or if we vvould in sincerity of hart say with Iob Vnto corruption thou art my father and vnto the worme thou art my mother and my Iob. 17. 14 sister If vve would but remember that by our sinnes committed against God our neighbour we haue deserued not onely contumelies and wrongs but also eternall death of body and soule wee would not so easely be prouoked to anger vppon euery trifling occasion nor thinke it any great disparagement to endure lesser iniuries seeing we haue deserued farre greater Sect. 4. The third cause is couetousnesse which uice we must banish out of our harts if 3. Couetuousnesse we would not be ouercome with vniust anger so shall wee not gape after great preferments nor expect much and consequentlie wee shall not be disturbed with vnquietnesse nor incensed with anger vvhen vve come not shorte of our hopes So shall wee not intermeddle with euery domesticall trifle but commit some thing to the care of seruants some thing to children and most of all to the wyfe who is a ioynte gouernour in thy little common wealth And if any thing miscarry vnder any of theyr handes wee will not so much looke to the meanes as to the supreame cause the prouidence of God considering that if he builde not the house they labour in vaine that builde it if he blesse Psa 127. 1 not their labours they cannot prosper Sect. 5. The fourth cause is luxuriousnesse and curious nicenesse if therefore we Luxurious nicenesse would subdue anger we must subdue this vice also and labour to attaine vnto decent homelinesse the Nurse of good hospitallity and the preseruer of peace and quietnesse for if with our first parents Adam and Eue wee were clothed vvith skinnes that is with meane attyre we would not be so easilye prouoked to anger if a spotte or wrinckle bee found vppon our garments if with them we did feede vppon rootes and hearbes vve vvould not eate with surfeyted and cloyed appetites and consequently our meates being sauced with hunger our tastes would not be so wantonly curious that no ordinary cookery can please them If with Abraham we dwelled in tents like Pilgrimes we vvould not be so nice in decking our houses nor so angry for a Copweb If vvith Iacob vve had the earth for our bed a stone for our pillo we and the skye for our Canopie vve vvould not be so much displeased for the hardnesse of a featherbed or vneasinesse of a doune lodging take away therefore luxurious nicenesse and you shall take away also the most common cause of vniust anger Sect. 6. The fift cause of vniust anger is vaine curiositie in desiring to heare and see all 5 Curiositie things If therefore we vvould auoyde anger vve are to abandon this troublesome companion needlesse curiositie For many things will neither grieue nor hurte vs if we neuer see nor heare them Whereas hee that busilye enquireth vvhat is said against him in euery company hee that listeneth at euery doore and vnder euery vvall he that rippeth vp ill words spoken against him in secret doth both disquiet himselfe vvith anger and make his owne faultes more publicke Antigonus vvhen he heard two of his subiects speaking euill of him in the night neare his Tent he called vnto them vvilling them to goe further off least the King should heare them Whose example if vve vvould follow our anger vvould not so much vexe our selues nor trouble others Sect. 7. The sixt cause is to haue open cares to euery tale-bearer and credulous harts 6 Credulitie to belieue them For it is the nature of men to be most desirous of hearing that vvhich most displeaseth them Et libenter credere quae inuitè audiunt vvillinglye Senec. de ira lib. 2. cap. 22. to beleeue those things vvhich they are most sorie to heare But if vvee vvould auoide vniust anger vve must auoide this vice also Multos absoluemus Senec de ira lib. 3 cap. 29. si caeperimus ante iudicare quam irasci wee shall acquit many if vve vvill not bee angrye before vve iudge Let vs not therefore suffer execution to goe before iudgement but rather deferre our more seuere censure till time haue reuealed the truth considering that it is most vsuall with men to reporte vntruthes some that they may deceiue thee some because they are deceiued themseues some because they would set friends at variance some in their accusation will faine an iniurye offered vs that they may take occasion to shewe their sorrow because it was offred but scarce any of them will stand to that vvhich they haue spoken And therefore let vs not be angry before wee iudge nor iudge before vve heare both parties For vvhat iniustice is it to haue both eares open to an accusation and both shut to an excuse to proceede to sentence of condemnation before vve aske the party accused vvhat he can say for himselfe vvhat greater vvronge then to beleeue in secret and to be angry openly Sect. 8. The last cause of vniust anger is want 7. Want of meditaon concerning humaine infirmities of meditation concerning humaine infirmities eyther those which are common to all mankinde or those which are more proper and peculiar to our selues if therefore we would be restravned from anger we must often thinke of this contagious leprosie of originall sin which hath so generally infected al the the sonnes of Adam that their remayneth nothing in vs but pollution and filthinesse And theÌ„ as one
infected with the plague is not offended with him that is subiect to the same infection As the Lazar doth neyther with scorne nor choller but rather with pitie and compassion behould the sores of his fellowe so the plague and sore of sinne which we see in another wil not make vs angry with the partie which is affected and visited but rather in commiseration and pity to vse all good meanes whereby he may be cured if we consider that this plague and sore of sinne is so vniuersall that it hath infected all mankinde When worde was brought to Anaxagoras Plutarch de cohib irac that is sonne was dead he was not much moued with the newes because as he said he knew and had considered long before that his sonne was mortall so if we would consider and meditate on humane frayltie and infirmities we should not be so much vexed when they did shewe themselues because they would not happen beyond our expectation If he that hireth a seruant would thinke with himselfe that he hireth one who is not free froÌ„ faults if hee that choseth a friend would then consider that he hath his wants and imperfections If he that maryeth a wife would remember that hee maryeth a woman and therefore one subiect to infirmities neyther the small faultes of his seruants nor imperfections of his friendes nor infirmities of his wife would easily prouoke him to choller fury seeing he did not come short of his reckoning More ouer we are to meditate vppon our owne peculiar infirmities and wants and before we are angry with another to enter into our selues and to say with Plutarch de cohib irac Plato Nuncubi et ego talis haue not I also offeÌ„ded in this or in that which is worse am I cleare from offering the like iniuries or greater to my bretheren Alas no but though I were yet how often haue I prouoked God to anger by my sinnes for which great debt how can I craue pardon if I cruelly exact euery trifle of of my fellow seruant Thus if we would speake vnto our owne consciences in the presence of God we would not so easily be incited to anger and reuenge seeing we our selues doe many things which neede pardon and our greater faultes might serue to excuse those which are lesse in others if we would but looke vppon them for no man without blushing could extreamely punish those faultes in his neighbour for vvhich he shall neede to craue pardon himselfe And so much concerning the first remedie of anger which is by remouing the causes thereof The second meanes to subdue anger is to labour for patience Cap. 8. Sect. 1. THe second meanes to subdue anger is to labour for the contrarie vertue of patience and long suffering And to All things happen by Gods owne prouidence Rom 8. â—â— this end we are first to consider that nothing happeneth vnto vs without Gods al seeing prouidence who if we be his children will dispose of euery thing for our good Why therefore should we vex our selues with anger seeing God will turne the iniuries of men into blessings let vs rather when any wrong is offered vs which we cannot by iust and lawfull meanes auoyd say with our sauiour Christ Iohn 18. 11. should not I drinke of the cup which my father hath Ioh. 18. 11 prouided for me should I be angry with the cup because the physicke is bitter or with the hand whereby it is conuayghed vnto me My heauenly father correcteth me for my good and amendment I will not therefore be angry with the rod wherwith I am beateÌ„ but rather looke to the hand vvhich inflicteth the chastisment and I vvill say vvith Dauid Psal 139. 10. I am dumbe and do not Psa 139. 20. open my mouth because thou doest it Otherwise I should commit as great folly as he who is angry vvith the staffe wherewith he is beaten and neuer regardeth the smiter and shewe my selfe as madde as the dogge vvho looketh not to the caster but vvreaketh his anger by biting 〈…〉 the stone Sect. 2. Secondly we are to consider that the iniuries which we haue receiued are much Our iniuries receaued lesse then our sinnes haue deserued lesse then by our sinnes vve haue deserued for they are but light or if not light yet momentary but our sinnes haue deserued infinite and eternall punishments If therefore the Lord vse these earthly rods to correct our sinnes vve are rather to admire his mercie then to be angry at so gentle chastizemenr let vs therfore looke vppon our sinnes and not vppon our punishment and so shall vve patiently beare the iniury offered as sent from God because in respect of him it is no iniury and not as it is inflicted by man and be readie to follow the example of Dauid vvho vvhen he vvas iniuriously abused by Shemei vvas not prouoked by anger to take reuenge because he looked not vppon Shemei as being but the instrument but vppon God vvho vvas the author 2. Sam. 16. 10. 11. 2. Sam. 16. 10. 11. Sect. 3. The third meanes to subdue anger 3. Meanes to meditate on Christs Passion by arming vs with patience is to call continually to rememberance the bitter passion and sufferings of Christ for our sinnes For if we consider how patiently he indured scoffes and reproches rayling and reuiling buffeting and scurging yea death it selfe and the anger of God more grieuous then death not for any demerit of his but for our sakes we may easily suffer such small iniuries as are offered vnto vs by men at our sauiour Christes request seeing we Mat. â— â—9 NuÌ„ 21. 6 haue deserued farre greater As therefore those which were stong with the fiery serpentes were healed if they did looke vp to the brasen serpent which was erected for this end so if this fiery serpent of vniust anger haue stong vs and the burning poyson thereof hath inflamed vs let vs cast the eyes of our soules vppon the true brasen serpent our sauiour Christ hanging vppon the crosse and suffering the wrath of God due to our sinnes and so the heate of our wrath and anger vvill soone be cured and cooled Sect. 4. The fourth meanes to worke patience 4. The necessity of this dutie and repell anger is to consider the necessitie hereof for if the loue of our bretheren be not of more force to restraine vs froÌ„ reuenge then anger to prouoke vs thereunto we can haue no assurance that we are the children of God 1. Iohn 3. 10. In this are the children of God 1. Ioh. 3. 10. 15. knowne and the children of the deuill whosoeuer doth not righteousnesse is not of God neither be that loueth not his brother so verse 15. Whosoeuer hateth his brother is a man slayer and no manslayer hath eternall life abiding in him But some wil say though I am rashly angry yet may I loue my brother I answer with the Apostle 1. Cor. 13. 4. 7. that
to great anger Well therefore in this respect may wordes be sayd to be but vvinde for as nothing sooner then vvinde causeth a small sparke to burst out into a furious flame so nothing sooner doth cause a small spark of anger increase to a raging flame of reuenge then the vvinde of vvordes We are not therefore to imagine vvith some that wee can disgorge our stomacks of anger by vomitting our spleane in bitter vvordes for they do not onely in their owne nature whet and sharpen our owne affections but also prouoke the other with vvhom vve are offended to requite vs vvith the like and so to adde new matter to the old flame As vvell therefore may we think to quench the fire vvith vvood as anger with vvordes for as vvood is the nourishment of the fire so vvordes are then ourishment of anger Let vs rather in our anger imitate the vvise Socrates vvho vvhen hee vvas most angrye vsed most Plutarch decohib irac modesty mildenesse of speach lowlinesse of voice and so vvithdrawing the nourishment from the fire of anger it will soone of it selfe be extinguished Sect. 3. The second meanes to subdue anger The 2. meanes to withdraw a mans selfe out of companie 1. Sam. 20 34. is to get out of the companie of others especially of them vvho haue offended vs according to the example of Ionathan 1. Sam. 20. 34. vvho beeing iustly prouoked by his vniust and cruell father rose from the table and departed least by his fathers prouocations hee might haue done or sayd that vvhich did not beseeme him vvhose practise if we would imitate we shal not only appease our anger by remouing out of our sight the obiect cause therof and preuent further occasions of increasing it but also couer our infirmities vvhich otherwise vvee should discouer by the violence of the passion As therefore they who are vexed with the falling sicknesse if they cannot by their ordinarie remedies preuent their fit wil go out of the company of others that falling secretly they may haue noe witnesse of their deformity so they who are not able to curbe in their anger with the rayne of reason were best to withdrawe themselues and to keepe priuate vvhile their fit lasteth that so they may hide the vgglinesse of their vice which being seene doth often moue their aduersaries to scorne and laughter and their friendes to sorrow and pity And this is made a note of a vvise man by the vvisest Pro. 12. 16. A foole in a day shal be Pro. 12. 16 knowne by his anger but he that couereth his shame is wise Sect. 4. The third meanes to vanquish anger The 3. meanes to restrain it for a while froÌ„ bursting out into fury is for a vvhile to bridle and restrayne it froÌ„ bursting out into present reuenge For if we resist it in the first encounter we shall finde the strength thereof much vveakened this the wise Athenodorus knew wel who being to depart froÌ„ Augustus was requested by him that he would Plutarch in Apotheg leaue behinde him some good instruction for the vvell gouerning of his empire to whom he gaue this counsayle that he should do nothing in his anger before he had numbred on his fingers the letters of the Greeke Alphabet An example hereof vve haue in Socrates vvho finding his anger incensed against his seruant deferred to take correction saying I would beate thee if I were not angry Senec de ira liâ—â— cap. 15 And also in Plato vvho being prouoked to anger by some notable fault committed by his seruant tooke a cudgell into his hands and held it ouer him a good space as if he would haue stroken And being asked of his friend Speusippus vvhat he meant by such kinde of act on O sayd he Exigo paenas ab homine iracundo I take punishment of one Senec. de ira lib. 3. cap. 12. vvho is angry meaning of himselfe by bridling his affection If then the heathen could thus deferre and curbe in their vnruly passions vvho had onely the small glimse of natures light and heathen Philosophie to direct them let vs be ashamed to come behinde them seeing vve haue not onely that but also the bright sunne shine of the vvorde of God to guide vs. And that wee may the rather be moued to abstaine from suddaine and desperate resolutions when our anger is prouoked let vs consider that we are in great daunger to do those things in a moment which wee shall repent our whole life for Ira breuis furor Anger is a short madnesse That in such shortnesse of time we cannot rightly examine the circumstances of the matter which in such eases are most materiall vvhereas veritatem dies aperiet Truth is the daughter of time and will bring all to light Quicquid voles quale sit scire tempori trade Nihil diligenter in fluctu cernitur Whatsoeuer thou wouldest be perfectly informed Senec. de ira lib. 3 cap. 12. of commit it to time for nothing is thoroughlie knowne on the suddaine That it is a foule shame first to be angrie and then to iudge first to take punishment and then to examine the cause that is to say whether hath offended he that taketh punishment or he on whom it is inflicted whereas in processe of time the truth will appeare whether reuenge may be more iustlie taken or omitted And then if after due examination hee inflict deserued punishment it will bee more effectuall for the reformation of the offendour when he seeth that it doth rather proceede from true iudgement then from the spleene As therefore Phocion sayde to the Athenians vvhen by hearing of Alexanders death they were thereby moued to vse more vnbrideled speeches and insolent practises O yee Athenians if Alexander be dead to day hee will be dead to morrowe also And therefore Plutarc de cohib ira you may well deferre these courses till yee be fully informed in the truth so may I say to the angrie man do not so hastilie reuenge thy selfe on thy inferiours for if it be a fault to day it will be a fault to morrowe also and as one Senec. lib. 2. de ira ca. 23. saith Potest paena dilata exigi non potest exacta reuocari Punishment delayed may bee inflicted but beeing inflicted it cannot be recalled Non peribit potestas ista si differetur Sine id tempus veniat quo ipsi iubeamus Thy power to punish Senec de ira lib. 3 â—â— 32. beeing deferred is not lost let it therefore so long bee delayed till thy selfe may commaunde the punishment to be inflicted and not thy passion of anger Sect. 5. The fourth meanes to subdue anger is this Let the angrie man thinke with The 4. meanes himselfe whether he is purposed euer or neuer to laye aside his anger If euer how much better were it that he should leaue his anger then that it should leaue him that he should vanquish
it then that it should be ouer come of it selfe that he should quenche it with the water of the spirit then that it should last vntill it burne out for not onely this but all other passions will in time tyre themselues and fall downe vvith their owne ruine But if they purpose to liue in perpetuall enmity let them consider that they nourish in themselues a Viper vvhich vvill fret out their owne bowels For vvho receiueth more vexation griefe and disquietnesse by anger then himselfe vvho is subiect to the passion and what doth sooner cut off the thred of life then the sharpnesse of fretting griefe Lastlve let him thinke with himselfe what good time he spendeth in a badde matter which being so shorte and precious should bee more esteemed and better imployed as in seeking to get friends and not to loose them being gotten by vniust anger in pacifying and reconciling enemies rather then exasperating them by offring new iniuries in performing the workes of charity Christianity that so we may heare at the latter day that comfortable sentence Come yee blessed and inherite the kingdome prepared for you For I was an Mat. 25. 34 hungred and you gaue me meate c. rather then in acting the workes of the flesh among which anger is numbred Gal. 5. 20. which who so commit shall Gal. 5. 20. not inherite the kingdome of God but shall heare that fearefull sentence Goe yee cursed into euerlasting fire which is prepared for the diuell and his angels Math. 25. 41. Sect. 6. The last and chiefe meanes both to The last meanes feruent prayer keepe vs from falling into anger and to subdue it after it hath taken hould of vs is earnest and hartye prayer vnto God that he would vouchsafe vs the gratious assistance of his holy spirite vvhereby our affections may be so ruled and sanctified that they being freed from naturall corruption may be made fit and seruiceable for the setting forth of his glory the good of our brethren and the furthering of our owne saluation For it is only the water of the spirit and the shield of faith which is able to quenche the furie of our passions and prayer is a chiefe meanes to obtaine Luk 11. 13 these spirituall graces at Gods hands The remedies to cure anger in others Cap. 10. Sect. 1. ANd so much for the remedies which serue to cure anger in our selues now we are to speake of the remedies wherby wee may cure it in others The first meanes to mitigate anger in another is The first meanes is silence to vse silence for as the fire cannot long continue if the wood be taken from it so anger cannot long indure if words and crosse answeres be not multiplyed wheras on the other side crosse speeches and peruerse replies make the chollericke man proceed from anger to rage from folly to fury and madnesse And this the wise man teacheth vs Pro 26. 21. As the Pro. 62. 21 coale maketh burning coales and wood a fire so the contentious man is apt to kindle strife So chap. the 30. and the last verse As he that wringeth his nose causeth bloud to Pro. 30. 33. come out so he that forceth wrath bringeth forth strife By silent yeelding therfore thou mayest easely abate anothers anger whereas crosse answeres make it ragingly violēt For as the Cannō shot looseth his force if it light in soft earth or Wool but dasheth the stony wal in peeces so the violence of the most furious anger is abated when it is not resisted but furiously rageth where it findeth any opposition And hence it is that Plato calleth anger Neruos animi qui intenderentur acerbitate laxarentur mansuetudine The nerues or sinewes of the minde vvhich are intended and made stiffe with sharpnesse bitternesse but slacke and easie with curtesie and gentlenesse If therefore thou wouldest pacifie an others wrath follow the counsaile of Iesus the sonne of Syrach Cap. 8. 4. Ecclus. 8. 4 Contend not with a man full of words neither heape vp wood on his fire Where he noteth that as the wood increaseth the fire so multiplying of words increaseth anger Sect. 2. But silence is not alwayes expedient especially when men haue a iust cause The secōd meanes a soft answere and an honest excuse for oftentimes the angry man will imagine that silence argueth contempt as though they were silent because they scorned to returne an answer And therefore the second remedy namely a soft and milde answere eyther excusing their faulte by shewing their innocencie or in all humblenesse confessing it and crauing pardon is more fit physick to cure anger in some natures and dispositions And this medicine the wise Physition prescribeth vs. Pro. 15. 1. A soft answere putteth away Pro. 15. 1. wrath but greeuous words stir vp anger So Pr. 25. 15. a prince is pacified by staying āger a soft tongue breaketh the bones or as it is in the originall a man of bone that is such an one as is most stife and obdurate An example hereof we haue in Abigaile who by her milde and discreet speeches quickly appeased Dauids furious anger 1. Sam. 25. 24. 1 Sam. 25 24. As therefore Iron which is red hotte being dipped in colde water presently looseth all his heate and returneth to his naturall coldnesse so is the heate of the hottest anger soone mitigated with a colde milde answere Wheras on the otherside crosse and vntoward speeches maketh the least sparke of anger flame out into fury as we may see in the example of Moyses who though he were the meekest man liuing on the earth as it is Num. 12. 3. yet by the contentious Nū 12. 3. wrangling of the people he was so prouoked to wrath that he grieuously offended God by speaking vnaduisedlye with his lips as may appeare by comparing the twentith chapter of Numbers Num. 20. 10. 11. Psal 106. 32. 33. the 10. 11. verses with the 106. Psal the 32 33. ver As therfore if a man blowe vppō a sparke he maketh it increase to a flame but if he spit vpō it he quencheth it and both proceede out of the mouth so he that vttereth crosse answeres doth make the least sparke of anger become furious rage whereas milde and soft answeres do easily appease it Sect. 3. The last meanes is after his anger is ouerpast to geue him wholesome counsayle The 3. meanes discreete admonition and good admonitions wherby he may be taught the great euils which follow anger For as it is not fit to minister Physicke to a sicke patient while he is in a fit of an ague and therefore discreete Physitions rather make choise of their patients good day so it is in vayne for a man to seeke the curing of anger by good counsaile vnlesse he stay till the fit be passed ouer and the heate of anger somwhat asswaged For a man cannot nor will not hearken to