Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	love_n	love_v	3,170	5	7.1590	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20760	Foure treatises tending to disswade all Christians from foure no lesse hainous then common sinnes; namely, the abuses of swearing, drunkennesse, whoredome, and briberie. Wherein the greatnes and odiousnesse of these vices is discouered; and the meanes and remedies, which may either preserue, or weane men from them, are propounded. Whereunto is annexed a treatise of anger. By Iohn Dovvname Batcheler in Diuinitie, and preacher of Gods word.	Downame, John, d. 1652.; Downame, John, d. 1652. Spiritual physicke to cure the diseases of the soule, arising from superfluitie of choller, prescribed out of Gods word. aut	1609 (1609)	STC 7141; ESTC S110222	260,958	336

not neede to stand vpon it seeing not onely the booke of God but also auncient histories yea euen our owne Chronicles and daily experience doe make this but too euident You see then the manifold euils which waite vpon 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 and contagious plague which destroyeth whole peoples and common wealths With how great care therefore should wee vse all good meanes and wholesome remedies to preuent or cure such a dangerous disease CHAP. VII The remedyes of vniust Anger THe remedies against anger are of two sorts first Sect. 1. 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 wise Phisitions thinke it the better safer course to preserue health and preuent sicknesse then to remoue the disease after it hath taken possession of the body We must first seek to preuent anger Sen. epi. 119 so the best course in ministring spirituall Phisick 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 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 law and possession is as good as eleauen of them If therefore anger haue gotten possession we shall hardly dispossesse it It is our soules mortall enimie as therefore we first seeke to keepe the enimie from entring the frontires of our country but if hee be entred as soone as we can to expell him so we must first endeauour to repel anger by stopping the passages of our harts that it may haue no entrance but if it haue taken place quickly to expell and remoue it For if we suffer it to fortifie it selfe it will grow so strong and violent that we shall be vnable to dislodge it And as in a siege of a Cittie the Citizens prouide all things necessary for their defence before the assault that the enimie when he approcheth the wals may not take them vnprouided so if we will repell anger when it commeth wee are to fortifie and arme our selues against it before it comes for if it take vs vnprouided it will easily make entrance and more easily ouercome vs. Let vs therfore first of all endeuour to vse all good means by which we may preuent anger for if it haue once gotten hold of vs it will easily plunge vs headlong into violence and fury whereas we may with greater facillity preuent the danger before we fall into it For as experience teacheth vs a man may easily contayne himselfe from running downe the hill while hee is on the toppe but after he is entred into a full race hee cannot stay himselfe before he commeth to the bottome so it is more easie for any to abstaine from running into anger then to containe himselfe when he is in the race from falling into the bottome of fury Let vs then see the meanes how to preuent anger Sect. 2 The meanes to preuent vniust anger the first remedy is by taking away the causes therof for sublatâ causâ tollitur effectum self- The causes thereof are to be remoued 1 self-Selfe-loue The cause being taken away the effect ceaseth The first cause of anger is selfe loue if therefore wee would not fall into anger we must labour to bannish selfe loue and to follow the rule of charitie Loue our neighbours as our selues and doe nothing vnto them which wee would not haue them do vnto vs. Before therefore we let the reines loofe vnto our anger let vs set our selues in the place of him with whom we are angry 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 iniuries which are offered vs and extenuate those which we offer others so shall we not haue our iudgement ouer-ballanced with an vnequall affection so shall wee not bee incensed for suffering that which wee haue often offered The second cause of anger is pride and hautinesse of spirit if therefore we would not fall into anger Sect. 3. 2 Pride we are to subdue pride and labour for the contrary grace of humilitie For they who would bee meeke with our Sauiour Christ must also learne of him the lesson of true humilitie Math. 11.29 Learne of me for I am meeke and lowly of hart Mat. 11.29 If we would lay aside that arrogant conceit which we haue of our selues and the ouerweening opinion of our owne excellencies if we would consider with Abraham that we are but dust and ashes and with Dauid Gen. 18.17 Psal 22.6 Iob. 17.14 that wee are wormes and no men or if we would in sincerity of hart say with Iob Vnto corruption thou art my father and vnto the worme thou art my mother and my sister If wee would but remember that by our sinnes committed against God and our neighbour we haue deserued not onely contumelies and wrongs but also eternall death of body and soule we would not so easely bee prouoked to anger vpon euery trifting occasion nor thinke it any great disparagement to endure lesser iniuries seeing we haue deserued farre greater The third cause is Couetousnesse Sect. 4. 3 Couetousnes which vice wee must banish out of our hearts if we would not be ouercome with vniust anger so shall wee not gape after great preferments nor expect much and consequently we shall not be disturbed with vnquietnesse nor incensed with anger when vvee come short of our hopes So shall we 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 Wife who is a ioynt gouernour in this little common wealth And if any thing miscarry vnder any of their hands we will not so much looke to the meanes as to the supreame cause the prouidence of God considering that if he build not the house they labour in vaine that build it if he blesse not their labours they cannot prosper Psal 127.1 The fourth cause is luxuriousnesse and curious nicenesse Sect. 5. 4. Luxurious nicenesse if therefore we would subdue anger we must subdue this vice also and labour to attaine vnto decent homelines the Nurse of good hospitality and the preseruer of peace and quietnesse for if with our first parents Adam and Eue we were clothed with skinnes that is with meane attyre wee would not be so easily prouoked to anger if a spotte or wrinckle be found vpon our garments if with them wee did feed vpon roots and hearbs we would not eate with surfetted

vniust anger Vniust anger is a wrongfull and an vnreasonable desire of reuenge stirred vp in vs by vniust causes whereby we hauing no respect of the glory of God nor the good of our selues or our brethren are after an vniust immoderate manner angry with them with whom we ought not to be angry That vniust anger is a desire of reuenge Anger an vnresonable desire of reuenge it is so euident that it needeth no proofe for we know by daily 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 conceiued of it If he be iniured by a scornful looke he seeketh to reuenge it with a disdainfull 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 reason causeth smal iniuries to seem great according to that false opinion inciteth men to take reuenge without all proportion For an angry looke with angry words for angry words with blowes and for blowes with death according to the violence of the affection and not the qualitie of the iniury receiued Now that this desire of reuenge is vniust and vnreasonable Sect. 4. it appeareth by that which followeth in the definition And first because the causes thereof are vniust The causes of vniust anger are eyther internall or externall The causes of vniust anger 1. Internall 1. Selfe loue The internall causes are diuers as first selfe loue wherby we so immoderately loue our selues that we neuer thinke of the iniuries indignities which we offer others or els suppose them to bee 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 molehils it causeth the heart easily to apprehend the wrong busie in meditating of it being apprehended eager in seeking reuenge after meditation and the hand no lesse forward in acting those tragedyes which the heart hath inuented For by selfe loue men are induced to thinke themselues worthy of al loue and honour and therefore if a small iniury be offered vnto them they suppose that death is too small a reuenge for so great an indignitie offered to such worthy personages Yea if they be not so much respected as their hautie ambition desireth or if others be preferred before them and that deseruedly this is matter enough to prouoke them to furious rage not onely 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 who because God respected the offering of Abell more then his Gen. 4. was incensed to wrath and had his anger so inflamed that nothing could quench it but the bloud of his deare brother and in Saul who could with no patience endure that the praises of Dauid should surmount his in the sight and audience of the people 1. Sam. 19.8 but was enraged with deadly anger against him who for his merits deserued to be aduanced And thus doth selfe loue make a man winck at those iniuryes which he offereth others and to put on the spectacles of affection when he looketh on those wrongs which are offered to himselfe whereby it commeth to passe that euery small iniurie seemeth great and prouoketh to great anger Whereas if we thought meanly of our selues and loued our neighbors as our selues we would not suffer our iudgement to be so ouer balanced with the weight of affection in iudging of the iniury nor giue the reines to our anger in persuing it with reuenge The second internall cause of vniust anger is pride and arrogancy of spirit which is a fruite of selfe loue Sect. 5. The second cause of vniust anger Pride 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 bee more sharp sighted in discrying wrong and more furiously insolent in taking reuenge The reason hereof is apparant proude men being iealous of their honour and reputation are also very suspicious of contempt so that the least iniurie prouoketh them to choller and disdaine because they are ready to imagine that thereby they are exposed to contempt And this is the reason why proud men doe more impatiently suffer an iniury offered in company wher they would be respected because they thinke it a great disparagement to their credit and reputation An example hereof wee haue in Nebuchadnezzer Dan. 3.19 who waxed pale for anger because he thought himselfe disgraced 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 Esthe 3.5.6 And in Haman who was so inraged with fury because Mordecay would not in the sight of the people doe him that reuerence which his proud heart desired that he thought his death too small a reuenge for such an indignitie vnlesse also for his sake he vtterly rooted out his whole kindred and nation So that the least sparke of anger kindled with the smallest occasion bursteth out into a raging flame of fury if it be blowed with the wind of vain-glory Whereas on the other side he that is humble is not prouoked to anger though he be neglected because his lowly conceit maketh him think that he is not worthy to be much esteemed nor yet though he haue receiued an iniury because he is ready to think that he hath deserued it either by like falts committed against men or more hainous sins against God The third internall cause of vniust anger is couetousnes Sect. 6. The third cause of vniust anger Couetousnesse for this vice maketh men desire much riches and if their hopes faile them and be not correspondent to their desires 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 wayward then children or else if their couelous desires carried with the wings of ambition mount not so high a pitch they basely stoope euen to the most sordidous pray and finding themselues vnable to compasse great matters abroad they entermeddle with euery domesticall trifle at home and if they see any thing miscarry through the default of wife childe or seruant though it bee of no value their anger can containe it selfe in no bounds of reason So that these men are angry abroad but madde at home chollericke with euery man which hinders or doth not further their commoditie but outragious to their wiues children and seruants if they sustaine the least losse The fourth internall cause of vniust anger Sect.

they become notable meanes for the strengthening of the bodie and preseruing health so when they are immoderately vsed vngratefully abused to the dishonour of Gods name he layeth his heauie curse vpon them and so they infeeble the bodie and bring innumerable sorts of sicknesses and diseases Yea the Lord punisheth this sinne not onely with sicknesse §. Sect. 5. Drunkennesse is punished with death but also with death it selfe and not such deaths alone which waite vpon drunkennesse as being necessarie effects of this cause of which I haue alreadie spoken but also such as are more violent and vnnaturall Thus the Lord caused Ela to perish in his drunkennesse by the hands of his owne seruants 1. Kin. 16.9 1. King 16.9 And thus the Lord threatneth the Babylonians that he would giue them ouer to the sinne of drunkennesse whereby they should fall into a perpetuall sleepe euen the sleepe of death out of which they should neuer awake Ier. 51.39 Ier. 51.39 The which punishment was accordingly inflicted both vpon the Prince and people for whilest Belshazzar was feasting and drinking amongst his thousand Princes the Lord by a hand writing vpon the wall passed the sentence of death and destruction against him the which was executed the same night by Darius and the Medes and Persians who came vpon them in the time of their feasting and drunkennesse killing the King and surprizing the citie and with it the whole Monarchie Dan. 5.2.30 as appeareth Daniel 5.2.30 But as the drunkard is punished in his bodie §. Sect. 6. The drunkard is punished in his soule 1. By losing the vse of reason so also in his soule for first the Lord doth infatuate them and depriueth them of the vse of reason and vnderstanding and that most iustly for when they will not be ruled by reason which the Lord hath appointed as their soueraigne and as viceroy next vnder himselfe in the little common wealth of mans bodie he taketh away from them their naturall and lawfull King and subiecteth them to the tyrannicall gouernment of their filthie and vnrulie lusts For what should they doe with reason who will not vse it and why should they haue the vnderstanding of men who demeane themselues worse then the brutish creatures Secondly § Sect. 7. 2. VVith hardnes heart of finall impenitencie the Lord giueth the drunkards ouer to hardnes of heart securitie and finall impenitencie as hath been shewed for as excessiue drinking bringeth a dead sleepe vpon the bodie so also a spirituall lethargie vpon the soule which so stoppeth the eares and taketh away the vnderstanding that they can neither heare the stil melodious sound of Gods mercies nor yet the thundring noise of Gods fearfull threatnings and heauie iudgements calling them to repentance but as they are not allured by the one so they are no whit terrified with the other but continue still in this dead sleepe of sinne till they are awakened by the voice of the Archangell and summoned to iudgement So that their wine to them is no better then bewitching and deadly potions whereby the great Magician Satan keepeth them in a perpetuall sleepe of sinne and their drunkennes serueth as a swift chariot which with headlong speed carrieth them into hell §. Sect. 8. And these are the punishments which are inflicted vpon drunkards in this life Drunkennesse is punished in the life to come with the losse of heauen and with the torments of hell the which howsoeuer they are fearefull and terrible yet are they farre more light and easie then those which are reserued for them in the life to come for they shall be cast out of Gods presence and excluded out of his kingdome where is fulnes of ioy for euermore as the word of God plainly telleth vs 1. Cor. 6.10 Gal. 5.21 And yet this is but one halfe of their miserie 1. Cor. 6.10 Gal. 5.21 for being summoned to appeare before Gods iudgement seate and not being able to answere one word for their mispending of Gods talents and the abusing of his creatures nor for their fearefull dishonouring of his holie name not only by their drunkennesse but also by their horrible blasphemies cursings railings ribauldrie and all other their hainous sinnes before spoken of they shall be cast into vtter darknesse and haue their portion in the lake which burneth with fire and brimstone The serious consideration whereof may serue in stead of tenne thousand forcible arguments to restraine all men from this sinne For what then will their passed pleasures profit them when as they are to bee punished with eternall torments What ioy shall they haue in remembring their former good fellowship and merrie companie when as now they shall haue no other companie but the wicked fiends and damned spirits What will it auaile them to haue pleased their taste and delighted their appetite with their delicious drinkes and choisest wines when being in torment in hell fire there shall not bee granted vnto them so much as a drop of cold water to coole their heate Luk. 16. What will then their cups of pleasure profit them when as they must drinke the cup of Gods fierce wrath and sup vp the dregs thereof euen to the very bottome CHAP. VIII The causes why drunkards continue in their sin ANd yet such is the follie of voluptuous men §. Sect. 1. The sottish folly of drunkards that howsoeuer all these euils do accompanie this vice of drunkennesse both temporall and eternall yet they will not be reclaimed from it the which follie is so much the greater in that they wilfully incurre all these mischiefes for the nourishing of a sinne that hath not in it so much as any respect of worldly good for it is not accompanied with honour and credit but with shame and reproch it doth not bring with it profit and riches but losse and pouertie neither can there be any pleasure in the vice it selfe for what more delight can a man take to drinke when hee doth not thirst then to eate when he is not hungrie to continue still carousing when alreadie he hath drunke too much then presently after a great feast to fall to eating againe vpon a surfetted and full stomacke but onely that by long custome they haue brought themselues to an habite and turned superfluitie into necessitie so that as those who loade themselues with clothes are apt to take cold if they leaue off any one garment though the one halfe were sufficient to preserue their bodies in naturall heate and strength if they were so accustomed so these drunkards by long vse haue brought vpon themselues such a necessitie of drinking that their dropsie desire is neuer satisfied nor their insatiable thirst quenched vnlesse they be continually bibbing So that a man might well wonder not only that any Christian §. Sect. 2. The causes why men continue in this beastly vice but that a meere worldling should be allured to continue in this vice

likewise appeareth by examples §. Sect. 4. The former point cleared by examples When Samuels sons would not walke in their fathers waies which was to administer iustice indifferently without respect of persons or taking bribes 1. Sam. 12.3 as himselfe protesteth to the people 1. Sam. 12.3 but did turne aside after lucre and tooke rewards then they also peruerted iudgement as it is 1. Sam 8.3 1. Sam 8.3 So the Magistrates of Israel being corrupted with greedie couetousnesse made rewards the verie end and maine scope of their iudgement Mich. 3.11 Yea euen righteous Dauid Mich. 3.11 a man according to Gods owne hart was so intangled and corrupted with Zibaes bribe that he vniustly condemned innocent Mephibosheth before his cause was euer heard and when the iniustice of this sentence appeared by that iust apologie which he made for himselfe 2. Sam. 16.1.2 and 19.29 yet was hee so possessed with Ziba his gift and false report that neither the loue which himselfe bare to iustice nor the remembrance of the vnmatchable kindnesse and manifold benefits which he had receiued from his deare Ionathan could moue him to reuoke wholly his vnrighteous iudgement nor to inflict vpon this insinuating vassall deserued punishment for his treacherie towards his innocent master So hard a thing it is to intertaine vnpartiall iustice when the heart is forestalled with rewards or to walke in the narrow path of righteousnesse when the eie of iudgement is hoodwinckt with bribes But this will better appeare §. Sect. 5. Bribing Judges iustifie the wicked for a reward if we more particularly examine the vniust cariage of those who being in authoritie suffer themselues to be corrupted with bribes for when preiudice of the cause is wrought in their minds through the perswasion of golden eloquence there is none so wicked whom they will not iustifie nor any so innocent whom they are not readie to condemne Neither doe they in determining of causes consider what is iust but onely remember what they haue receiued not what in equitie and conscience they ought to doe but what they haue promised to doe for their reward And of these the Prophet speaketh Esa 5.23 Esa 5.23 Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him For the former when a cause is to bee handled and determined before a corrupt Iudge who loueth gifts and hath his hand open to receiue rewards then the prouerbe is alwaies verified Pecuniosus damnari non potest A monied man cannot be condemned nay scarcelie reprooued for his greatest faults for as one saith Ambr. in 1. Cor. Libertatem arguendi amittit peccat qui ab eo accipit qus ideo dat ne corrigatur He loseth his libertie of reprouing and thereby greatly offendeth which doth receiue a gift from him who therefore bestoweth it that hee may not bee corrected For how can he freely rebuke such an one for his faults whom before he hath made priuie to his owne grosse corruptions Or what power hath he to draw out the sword of iustice for the punishment of sin when as he hath suffred his hands to be manacled with bribes Or how can he in triall of right administer righteous iudgement without respect of persons who hath made fale of both his eares eyes and tongue for a reward and vpon earnest receiued hath obliged himselfe to vse all fauour to the one partie before the cause is examined And as he is readie for reward to iustifie the wicked §. Sect. 6. Bribing Judges oppresse the innocent so also to wrong the innocent for if their cause be so cleere and manifest that it cannot with any colourable shew of reason goe against them then doe they so tire them with delayes and so discourage them with endlesse paines and excessiue charges they being vnable to counterpoise the gifts of their aduersaries that they are faine to giue it ouer before they can haue a day of hearing or come to a lawfull triall So the Lord complaineth of the bribing Iudges of Israel Esa 1.23 Esa 1.23 Euerie one loueth gifts and followeth after rewards they iudge not the fatherlesse neither doth the widowes cause come before them But if the cause of the poore man haue in it any difficultie then though it be neuer so iust yet hee were better to giue it ouer and spare his cost and saue his further labour then to prosecute his right before a bribing Iudge for hee shall as the prouerbe is but cast the helue after the hatchet and enter into an endlesse labyrinth in which when hee hath long trauailed he shall find himselfe as farre from his hoped issue as in the first houre of his entrance wanting the golden thread which should guide him in his way And if in the prosecution of his cause for want of counsell hee giueth the least aduantage to his aduerfarie though it do not concerne the equitie of the matter but onely the error of the forme and faultinesse of his plea he is sure to bee crushed and to haue the cause though neuer so iust to goe against him And of this corruption the Lord accuseth the corrupt Iudges of Israel Amos 5.12 They afflict the iust they take rewards Amos 5.12 and they oppresse the poore in the gate that is sitting vpon the seats of iudgement which in those times were placed in the gates of their cities Yea so greedie of gaine is the bribing Iudge §. Sect. 7. Bribing Iudges sticke not to betray the liues of the innocent that for a reward he will betray the liues of the innocent and to inrich his chests set to sale the deerest blood of righteous persons not caring so he may haue gold to purchase large possessions though his fields bee called Aceldama fields of blood With such wicked Iudges the Lord expostulateth Ezech. 13.19 Ezech. 13.19 and 22.12 And will ye pollute me among my people for handfuls of barley and for pieces of bread to slay the soules of them that should not die and to giue life to the soules that should not liue c. And such hee accuseth and condemneth Ezech. 22.12 In thee they haue taken gifts to shed blood And thus haue I shewed how many mischiefes the briberie of the Magistrates and Iudges brings vpon a State §. Sect. 8. Bribing Judges answered who pretend that they onely take giftes to doe iustice through the peruerting of iustice of all which some will thinke themselues acquitted who can truely say in their owne defence that howsoeuer they receiue many gifts yet it is not for peruerting of righteous iudgement but onely they take rewards and gratuities for the doing of iustice and for the righting of mens wrongs For as amongst Sorcerers there are some called good and some bad witches the one curing those diseases which the other hath caused and helping what the other hath hurt and yet howsoeuer they differ in name yet in truth

there be the least iniury offered to themselues they can containe their fury in no limits till it be satisfied with reuenge euen vnto bloud But if we would approue our selues to be Gods Children and seruants we must be as truly zealous of his honour and glory as of our owne credit and reputation The second cause of iust anger is when iniurie is vniustly offered vnto our selues Sect. 5. The second cause of iust anger is iniury offered to a mans selfe for by the law of God we are bound to seeke the preseruation of our owne good name and state and therfore when either of them is violated or impeached we may iustly vse the aide of this holy anger in defending our selues repelling iniurie yea also in taking such reuenge as is fit in respect of our callings that is by vnsheathing the Sword of iustice if it be committed into our hands or by seeking the help of the Magistrate if our priuate estate will not admit vs to be our own caruers Many examples might be brought to cleare this point if it were necessary Though Moses were the meekest man liuing yet when hee was contumeliously abused by Corah and his companions it is said he waxed very angry Num. 16.15 and prayed vnto the Lord that he should not respect their offerings Num. 16.15 though the Apostle Paul were of more then an admirable patience yet being vniustly smitten by the commaundement of the high Priest he sheweth his anger by a sharp reproofe Act. 23.2 Act. 23.2 yea our Sauiour Christ the liuely picture of true patience when contrary to all iustice hee was stroken by the high Priests seruant he sheweth himselfe displeased by his reprehension Iohn 18.23 though at that time he offered himself as it were to suffer all contumelious iniuries which pride assisted with malice could imagine or impose Obiection But here it may be obiected that our Sauiour hath taught vs if wee haue receiued a blow on the one cheeke to turne the other Mat. 5.39 Answere I answere that Christs meainng is not that wee should expose our selues to all iniuries but that we should refraine from priuate reuenge without any calling thereunto which he would haue so farre from vs that rather we should be ready to receiue a new iniurie then vniustly reuenge that which we haue receiued The third cause of iust anger is when iniurie is offered to our brethren Sect. 6 The third cause of iust anger is iniurie offered to our neighbour Act. 7.24 2 Sam. 13.21 for as by the law of charitie 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 Egiptian who wronged the Israelite Act. 7.24 Thus was Dauid angry with Ammon for deflowring his sister 2 Sam. 13.21 and with Absalon for his cruell murthering of Ammon And thus was good Nehemie prouoked to anger when he saw the people oppressed Neh. 5.6 Neh. 5.6 And this anger is not onely lawfull but also necessary and the neglect thereof a grieuous sin 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 shew his anger in correcting them otherwise then by mild and louing admonitions his indulgencie moued the Lord to inflict vpon him a most heauie punishment Bernard Et quia ira Eli tepuit in filios ira Dei exarsit in ipsum Because Elie his anger was luke-warme towards his sons the anger of God waxed fire hot against him and that iustly Gregorie for as one saith Non irasci cum oportet est nolle peccatum emendare Not to bee 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 therevnto is to be come accessarie But as they offend against the partie who is iniured so also against him who doth the iniurie For by not shewing themselues offended they giue approbation and by giuing approbation they countenance and confirme him in his sinne Whereas if they shewed their displeasure it might bee a notable meanes to reclaime him by working in his hart a consideration of his offence for which hee is reproued And in this respect Salomon saith that anger is better then laughter for by a sad countenance the hart is made better Eccles 7.5 Eccles 7.5 And so much for the iust causes of anger Sect. 7 The cause of iust anger must be waightie but there is further required to holy and lawfull anger not onely that the cause be iust but also waightie and of some importance for if euery small trifle be sufficient to prouoke vs to anger well may wee manifest great iustice but without question wee shall shew little loue for loue suffereth long it is not easily prouoked to anger it suffereth all things 1 Cor. 13.4.5.7 1 Pet. 4.8 1 Cor. 13.4.5.7 it couereth a multitude of sinnes 1 Pet. 4.8 how little loue therefore haue they who are angry vpon euery small and trifling occasion how iust so euer it bee Let vs then before wee let the raynes loose to anger consider not onely of the iustnesse of the cause but also whether it bee light or waightie and if we finde that it is but a trifle we are either wisely to dissemble it or mildely 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 wee are bound to shew our anger for it is no lesse a sinne to shew mildenes where the Lord requireth anger then anger where he requireth mildenesse And so much for the causes of our anger Sect. 8 What is required to iust anger in respect of the manner 1 Moderation now we are to speake of the manner wherein first this generall rule is to be obserued that we vse moderation least we mingle therewith 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 bee 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 neighbours good requireth that we should shew iust anger so by approuing the sin for his sake that offendeth make our selues accessary to the sin 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 of moderation The neglect whereof causeth many to fall into sinne for some if they can maske their deformed anger vnder the faire visard of a iust pretence they thinke they may lawfully shew all