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
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
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
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
loue 1. Cor. 13 4. 7. both suffereth long suffreth al things and therefore they want this loue who will suffer nothing and be prouoked euery minute nay he sayth expresly in the fift verse that loue is not prouoked to Anger that is to rash and vniust anger and therefore they are destitute of loue vvho are so easily prouoked Secondly it is most necessarie to subdue anger because while we remayne therein vve can haue no assurance that our praiers are acceptably hard of God not onely because we pray so to be forgiuen as vve forgiue and therefore if vve retayne our anger towards our bretheren vve pray that God vvill retayne his towardes vs but also because our sauiour expresly telleth vs That if we do not remit men their trespasses our heauenly father will not forgiue vs our sinnes Ma. Math. 6. 15. 6. 15. And that with what measure we mete vnto others it shal be measured vnto vs agayne Math. 7. 2. Let vs remember the Math. 7. 2 parable of the seruant vvho beeing forgiuen ten thousand talents and after exacting vvith all crueltie of his fellow seruant an hundreth pence vvas cast into the prison of vtter darkenesse Math. 18. 23. Whereby thus much is vnderstood Mat 11. 23 that if vve vvill not fogiue small iniuries to our bretheren seeing the Lord hath forgiuen our infinite haynous sinnes vve shall be vsed like that mercilesse and cruell seruant And therfore let vs follow the counsell of the Apostle Eph. 4. 32. Be courtcous one to another and tender harted freely forgiuing one Eph. 4. 32 another euen as God for Christs sake freelye forgaue you And so much for the necessitie of this dutie Sect. 5. The fift meanes to arme vs with patience against the assaults of anger is 5. The examples of patience in others that we propound vnto our selues the examples of others for the looking vppon greene collour is not more soueraigne for those who are troubled with inflamatiō of the eyes then the behoulding of the clemencie and patience of others is for those whose harts are inflamed with anger First therefore let vs set before vs the example of God himselfe who is mercifull gratious and slowe to anger as himselfe describeth himselfe Exod. 34. 6. And hereof the Prophet Exo. 34. 6. Dauid tasted by often experience and therefore hee saith likewise Psal 103. 8. The Lorde is full of compassion Psa 163. 8 9 and mercie slowe to anger and of great kindnesse And as hee is not easely prouoked to anger so beeing prouoked his anger lasteth not long for Hee will not alway chide nor keepe his anger for euer as it is verse 9. Nay no sooner can we knock at the gate of his mercy but he is ready to open as he hath promised Math. 7. 7. If therefore wee would resemble our heauenly Father and so approoue Math. 7. 7 our selues to be his children we must learne to imitate his patience and long suffering Secondly wee are to propound vnto vs the example of our Sauiour Christ the liuelie character expresse Image of his father as he exhorteth vs. Math. 11. 29. Math. 11. 29. Learne of me for I am meeke and lowlie of hart and you shall finde rest to your soules What this meekenesse was Peter telleth vs. 1. Peter 2. 22. Though he were free from sinne and had no guile found in his mouthe 1 Pet. 2. 22 yet when hee was reuiled he reuiled not againe and when hee suffered hee threatned not Though in respect of his infinite power he vvas able not onely to haue threatned but also to haue vtterly destroyed his enemies If therefore Christ was so milde and patient vvho vvas free from sinne surely much more should wee be if it vvere possible who by our sinnes haue deserued the greatest iniuries yea eternall death But if these examples be too high for our imitation let vs cast the eyes of our mindes vppon the patience and long suffering of our fellow bretheren As of Abraham vvho vvhen iust cause of offence was offered by Lot and his Shepheards vvas rather content to part from his right then hee would haue any discorde and dissention Gen. 13. 8. Of Moyses who then Gen. 13. 8 was ready to pray for the people vvhen they were ready to stone him Exod. 17. Exo. 17. 4 11. 4. 11. Of Dauid who hauing reuendge in his owne hand vvhen hee vvas prouoked by the out-ragious iniuries of Shemei did notwithstanding containe himselfe 2. Samu. 16. 10. and of 2. Sam. 16 10. Steuen vvho vvhen the stones slewe about his eares prayed for his enemies that threw them at him Acts Act. 7. 60 The example of others being in their fur◠7. 60. Or if these examples will not moue vs to the loue of myldenesse and patience let vs set before our eyes those men which are subiect to the furie of anger and so shall we easely discerne in others what an vglie and brutish vice it is in our selues One saith that if an angrye man would looke himselfe in a Glasse Senec. lib. 2. de ira cap. 36. in the middest of his furie he would appeare so horrible in his own sight that it would be a notable meanes to worke an hatred in his hart of so deformed a vice but for as much as angry men will hardly be brought to this while they continue in their rage or if they could they haue somewhat relented already and so the coppy of their countenance is chaunged or though it were not the furie of their affection so cloudeth the iudgement of reason that they thinke all things become them vvhich they do in theyr passion Let vs therefore followe the example of the Spartanes vvho vvould cause their children to looke vppon their Hellottes and slaues vvhen they were drunken that they might be brought into detestation of so vglie a vice vvhen they beheld the beastlinesse thereof in others So let vs set before our eyes other men while they be in their furie and consider how it deformeth the body and disableth the minde the lamentable tragedies which it acteth and follies vvhich it committeth and the vglie deformitie ioyned with brutish follye must needes mooue vs to hate so foule a vice Sect. 6. The sixt meanes is to abstayne from multitude of businesse because not 6. To abstaine frō multitude of busines onelie the minde is distracted and disturbed therewith and so made a fitte Inne for anger to lodge in but also because in such aboundance of businesse some things of necessitye will miscarrie and among such a multitude of Irons some will burne and so inflame the minde to anger Sect. 7. The seauenth meanes is to auoide 7. To abstaine frō cōtentious controuersies Senec. lib. 3. de ira Cap. 8. contentious controuersies for facilius est a certamine abstinere quam abducere howsoeuer it be very easie to abstaine from them before they are begunne yet after a
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
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
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
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