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
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
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