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A20765
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Spiritual physicke to cure the diseases of the soule, arising from superfluitie of choller, prescribed out of Gods word Wherein the chollericke man may see the dangerousnesse of this disease of the soule vniust anger, the preseruatiues to keepe him from the infection thereof, and also fit medicines to restore him to health beeing alreadie subiect to this raging passion. Profitable for all to vse, seeing all are patients in this desease of impatiencie.
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Downame, John, d. 1652.
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1616
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STC 7147; ESTC S109810
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66,826
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176
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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
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