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A20765 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. Downame, John, d. 1652. 1616 (1616) STC 7147; ESTC S109810 66,826 176

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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