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
neighbours as our selues so also to be angry with them as with our selues namely with this holy kinde of Anger for sinne Whensoeuer therefore wee see them by their sinnes dishonour God we are to be displeased therewith and so farre forth as the limits of our callings extende to shewe our selues offended according to the example of the prophet Ieremie who because the people would not heare the worde of the Lord was euen filled with diuine wrath Jeremie 6. 10. 11. But how colde Ier. 6. 10. 11. mens zeale of Gods glory is in this age fro sen in the dregs of sinne too lamentable experience sheweth for first who almost is angry with himself for his sins in this respect because he hath by them dishonoured God euery one sheweth spleene inough if his sinnes receiue condigne punishment but hauing to doe with them selues in respect of the sinne it selfe they are like mild doues without gaule The adulterer is much displeased if for his sin he be enioyned to maske in a white sheete though thereby he haue deserued death but the poison of his sin is most sweet to his eÌ„uenomed appetite The couetous extortioner is much offended if he be iustly depriued of that riches which he hath vniustly gotten but he is not angry with his sin into which he is fallen by vniust comming by them The blasphemer is enraged if he be but reproued for his blasphemie though by the law of God he deserueth to die for it but he is nothing displeased with himselfe for dishonouring the maiestie of God In a word euery one is angry with the smallest punishment yet not moued with the greatest sinne but if we would be angry and sinne not we must not be so much displeased for incurring that punishment which we haue iustly deserued as that by our sinnes we haue dishohonoured God And the like abuse there is of our Anger towards others men are soone stirred vp to choller agaynst their neighboures vpon euery slight occasion and shew of iniury offered to themeslues though it be but an vnkind worde or a mistaken speach or but a strange countenance but when God is dishonoured his name blasphemed his religion derided his Sabaoths prophaned his whole worship and seruice contemned they can looke vppon the offendors with a smiling countenance and so confirme them in their sinne or if they be angery they will either nor be seene in it at all or ells they will shew it after so colde a manner that it shal hardly be discerned Whereas if there be the least iniury offered to themselues they can contayne their fury in nolymites till it be satisfied with reuenge euen vnto bloud But if we would approue our selues to be be Gods childern seruants vve must be as truly zealous of his honour glory as of our ovvne credit and reputation Sect. 5. The second cause of iust anger is vvhen iniury is vniustly offred vnto our selues for by the lavv of God vve are bound The second cause of iust anger is iniury offered to a mans self to seeke the preseruation of our ovvne good name state therfore vvhen either of them is violated or impeached vve may iustly vse aide of the holy anger in defending our selus and repelling iniury yea also in taking such reuenge as is fit in respect of our callings that is by vnsheathing the Svvord of iustice if it be committed into our hands or by seeking the help of the magistrate if our priuate estate vvill not admit vs to be our ovvne caruers Many examples might be brought to cleare this point if it vvere necessary Though Moises vvere the meekest man liuing yet vvhen he was Nom 16. 15. contumeliously abused by Corah and his companions it is said he waxed very angry and prayed vnto the Lord that he shuld not respect their offerings Nom 16 15. thogh the Apostle Paule were of more theÌ„ an admirable patience yet being vniustly smitten by the commaundement of the high Priest he shevveth his Anger by a sharpe reproufe Act 23. 2. yea our sauiour Christ the lyuely e picture of true patience vvhen contrarie Act. 23. 2. to all iustice he was stroken by the high Preists seruant he sheweth himself displeased by his reprehensioÌ„ though at that time he offered himselfe as it were Iohn 18. 23. to suffer all coÌ„tumelious iniuries which pride assisted with malice could imagin or impose But here it may be obiected that our ObiectioÌ„ sauiour hath taught vs if wee haue Math. 5. 39. receiued a blowe on the one cheeke to turne the other I answer that Christs Answere meaning is not that we should expose our selues to all iniuries but that wee should refrayne from priuate reuenge without any calling thereunto which he would haue so farre from vs that rather we should be readie to receiue a new iniury then vniustly reuenge that which we haue receiued Sect. 6. The third cause of iust anger is when iniurie is offered to our bretheren for The third cause of iust Anger is iniury offered to our neighbour as by the law of charity we are bound to loue them as our selues so the same law bindeth vs to be angry for those iniuries which are offered vnto them as if they were offered vnto our selues And thus was Moses angry with the Egyptian who wronged the Israelite Act. 7. 24. Act. 7. 24. 2. Sam. 13. â—1 Thus was Dauid angry with Ammon for deflowring his sister 2. Sam. 13. 21. and with Absolon for his cruell murthering of Ammon And thus was good Nehemie prouoked to anger wheÌ„ he saw the people oppressed Neh. 5. 6. And this anger Neh. 5. 6 is not onely lawfull but also necessarie and the neglect thereof a greiuous sinne in Gods sight as we may see in the example of Elie for when his sonnes abused the Lords people and he would not for their sinne shewe his anger in correcting them otherwise theÌ„ by milde and louing admonitions his indulcencie moued the Lord to inflict vpon him a most heauie punishment Et quia ira Eli Bernard tepuit in filios ira Dei exarsit in ipsum Because Elie his anger was luke warme towardes his sonnes the anger of God waxed fire hotte agaynst him and that iustly for as one sayth Non irasci cum oportet est nolle peccatum emendare Not to Gregorie be angrie when iust cause is offered is to nill the amendment of sinne and not to hinder sinne when a man hath good opportunitie and a lawfull calling thereunto is to be come accessarie But as they offend agaynst the partie who is iniured so also agaynst him who doth the iniurie For by not shewing themselues offended they giue approbation and by geuing approbation they countenance and confirme him in his sinne Whereas if they shewed their displeasure it might be a notable meanes to reclayme him by working in his hart a consideration of his offence for which he is reproued And in this respect
reconciled to the first we are exhorted Iam 1. 19. Be slow to wratb to the Iam. 1. 19. latter Math 5. 25. Agree with thine aduersarie quicklie and that not onely when Math. 5. 25. thou hast offended him but also when he hath offered the iniurie vnto thee and that not once or twise or till seauen times but vnto seuentie times seauen times as our Sauiour exhorteth Math. Math. 18. 22. 18. 22. Sect. 5. But least we should content our selues Hasty anger forbidden with this nature which of naturall men is thought commendable let vs consider first that it is condemned and forbidden in the word of God Eccl. 7. 11. be Eccle. 7. 11 thou not of an hastie spirit to be angry for anger resteth in the bosom of fooles Yea our Sauiour condemneth it as murther in Gods sight Math. 5. 22. Math. 5. 22. Secondly we are to consider that this hastines to anger is a foolish vice for as Hastinesse to Anger a foolish and dangerous vice it alwayes beginneth with rashnesse so it most commonly endeth with repentance for after the hastie man hath iniured his neighbour by vnaduised words or iniurious deeds then he sheweth himselfe sorie for it and so like a foolish Surgeon first he breaketh his head and after giues him a plaister which though it heale the wound yet oftentimes it leaues a scarre And yet I speake of the least euils which accompany rash anger for how many haue there been who in their furie haue reuealed their friends secrets more deere vnto them then their owne liues yea how many thorough this rashe anger haue violated the persons nay murthered them with whom they were linked in the straightest bond of friendship so haue done that in a moment which they haue with bitternes repented the whole course of their liues then the which no greater follie can be committed And therefore it is well said of the wise man Pro. 14. 17. He that is hastie to Pro. 14. 17. anger committeth follie and verse 29. Hee that is slow to anger is of great wisdome but vers 29 be that is of an hastie minde exalteth follie And least we should thinke that he seldome thus offendeth he telleth vs. Pro. Pro. 29. 22. 29. 22. that a furious man aboundeth in transgression Pro. 12. 16. Eccl. 7. 10. Sect. 6. But here the chollerick mā wil alleadge for himselfe that he is hastie by nature Obiect and therefore to be borne with I answere Answer that wee haue not this nature by creation for we were created according to Gods owne image who is slowe to anger but this corruption hath taken hould of vs by reason of our originall sinne and therfore we are not to excuse one sinne by another but rather earnestlie to labour that this pollution may be washed away with the water of Gods spirit who by his grace doth reforme nature For those who are regenerate by the holy Ghost though naturallie they be as rauenous and cruell as the Woolfe and Leopard they shal be made as milde and innocent as the Lambe and Kid and though they be as fierce and furious as the Lion or Beare they shall become as tame and gentle as the Cowe or Calfe according to the Prophecie Esa 11. 6. 7. Esay 11. 6. 7. The Woolfe shall lye with the Lambe and the Leopard shall lye with the Kid and the Calfe and the Lyon the fatte beast togeather and a little childe shall leade them and the Beare shall feede with the Cowe and their young ones shall lye togeather not that regeneration doth take away nature and the affections but because it doth partlie subdue their violence and furie and partly sanctifieth and reformeth them so that whereas they were hurtfull and and pernicious now they are good and profitable to themselues and others the qualitye and the obiect of them beeing altered Their loue which vvas immoderately set on the world and the pleasures of the flesh is now fixed vppon God their neighbour and spirituall things Their ambitious hope vvhich expected nothing but honours and riches now longeth after the presence of God and fullnesse of ioy in the heauenly Ierusalem Their timorous feare wherby they were restrained from doing good and constrained to do that which was euill because they would not displease men is now a notable bridle to curbe in their vnlavvfull desires and a sharpe spurre to prick them forvvarde in the course of Godlynesse because they would not offend God and whereas before it was a corrupt fountaine from which nothing did spring but polluted streams of sinne whose descent is into the deepe gulph of eternall perdition now it is become the Welspring of life to make vs auoide the snares of death as it is Pro. 14 27. So Pro. 14. 27. likewise rashe and vnbrideled anger which before regeneration caused men to rage against the person of their neighbour doth now oppose it selfe against sinne and vniustice onely whereby God is dishonoured and the church and common wealth damnified Sect. 7. Do not therefore hereafter excuse thy furious and rashe anger by alleadging thy nature for thou mightest as well say I cannot abstaine from it because I am carnall and vnregenerate as because I am hastie by nature for those who haue laide aside the olde man and are renewed by Gods spirit haue this affection partly tamed and subdued and partly sanctified reformed and made fit for necessary and profitable vses whereas on the other side they that let the raynes loose to this corrupt affection were neuer washed with the water of Gods spirit and consequently while they continue in this state cannot enter into the kingdome of Heauen Ioh. 3. 5. But that we may neuer alleadge this Ioh. 3. 5. vaine excuse let vs consider further that it is no better then Lazers ragges to couer the deepe festred sores of our corruption or then Adams fig leaues to hide the nakednesse of sinne which may be as fit a vizour to disguise euen the most vgly vices as this of anger for nature corrupted prouoketh not onely to rash anger but also to all outrages And therfore the murtherer by as great shewe of reasō might excuse his murther because he is by nature cruell or the adulterer his adultery because he is by nature lecherous or the theese his theft because he is by nature couetous as the hastie mā his anger because he is by nature chollericke As therefore if a muttherer or theefe should come before a iudge and excuse his fact by saying it was his nature and therefore he could not choose but commit it the Iudge would answere that it was his destinie also that hee should bee hanged so when vve shal be arraigned before the Lord chiefe iustice of heauen and earth the alleadging of our corrupted nature will be so farre from excusing vs that it alone wil be sufficient to condemne vs. And so much for the first sort of anger which is to
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
short madnesse because it differs not from madnesse but in time Sauing that herein it is farre worse in that hee vvho is possessed with madnesse is necessarilie will he nill he subiect to that furie but this passion is entered into wittinglie and willinglye Madnesse is the euill of punishment but anger the euill of sinne also madnes as it were thrusts reason from it imperiall throne but anger abuseth reason by forcing it with all violence to be a slaue to passion And in this respect it may fitly bee compared vnto a cruell tyrant who hauing inuaded the gouernment of the common-wealth doth ouerthrow counsaile lawe and order and ouer ruleth all by force and furie so anger hauing obtayned soueraigntie ouer the minde taketh away all iudgement counsaile and reason and ouerswayeth all by foolish affection and raging passion And therefore Salomon saith well that Anger resteth Eccle. 7. 11 in the bosome of fooles for either fooles it findeth them or fooles it maketh them The reason is apparant because anger maketh men rashe and vnaduised in their deliberations and so their counsayles and designes prooue imperfect and without lyfe lyke abortiue byrthes which are borne before theyr time Examples hereof we haue in Symeon Examples Gen. 34. 25. and Leuy vvho like madde men imbrued their handes in the bloud of manye innocents to reuenge the iniurie of one offendour In Saule who for an imaginarie fault of one man put to death man woman and childe in the Citie of Nob and not satisfied herewith 1. Sam. 22 19. hee raged also against the beasts with more then beastly cruelty Yea Dauid himselfe beeing haunted with this furie vowed the death not onely of churlish Naball but also of all his innocent 1 Sam. 25 13. 22. familie for his fault You see then that anger peruerteth iudgement ouerthroweth counsaile and putteth out the eyes of reason making it the slaue of passion fitte to execute those workes of darkenesse in vvhich rage imployeth it Lyke vnto the Philistines vvho hauing put out the eyes of Sampson made him to grinde Iudg. 16. 21. in theyr Myll and to doe theyr drudgerie So this raging passion hauing put out the eyes of reason makes it a fit instrument for his owne businesse that is in plotting and deuising that reuenge vvhich is pleasing and acceptable vnto it VVhereby it euidentlye appeareth that furious anger is a notable meanes which Sathan vseth to worke our destruction For when once by rage hee hath blinded the eye of reason he can easelie leade vs into a gulphe of all wickednesse In respect whereof Sathan is compared to a carion Crowe which intending to make the carkasse of some seelie Lambe his greedie praye doth first pick out the eyes that it may not bee able by flight to preuent a further mischiefe so he indeauouring to make a praye of our bodyes and soules doth first seeke to blinde reason which is the eye of the soule with the furie of passion that so not hauing iudgement to discerne his sleights nor wisdome to auoide them he may the more easilie lead vs into the pit of perdition Or he may be likened to a cunning Fisher man who troubleth the water that the Fishe may not discrie his net so Sathan blindeth our reason with this turbulent affection that we should not discerne the sinnes which like nets he hath laide to intangle vs before wee be fallen into them For anger casting a mist of perturbation before the sight of reason maketh men vnable to iudge of good or euill right or wrong and whereas reason in it owne nature iudgeth that which is right anger maketh that seeme right which it iudgeth If therfore we auoyde those things most carefully which hurt the eyes or if they be hurt vse such medicines as are fit to cure them because the eye is the light and guide of the whole bodie with how much more attentiue care ought we auoide anger that blindeth reason seeing it is the light and guide of the soule which onely eye of humane direction beeing put out like Poliphemus we wander in the desartes of sinne and wickednesse if men abhorre drunkennesse and that worthely because it maketh them differ from bruite beasts onely in shape of the body why should they not for the same cause hate this vice of anger which like a burning ague doth so distemper and disturbe the minde that while the fit lasteth it vttereth nothing but rauing Sect. 8. Secondly as anger hurteth the soule by blinding reason so also it doth macerate 2. It inflameth the soule with the heate of fury and vex it by inflaming it with fury for what greater torment can be imagined then to haue the minde distracted vppon the rack of rage as therfore we would account him a madde man who with his owne hands should set his house on fire and consume it so alike madde is â—e to be thought who will set his soule on fire with the raging flames of anger wherein it is not onely tormented in this life but also without repentance in the life to come it shal be tormented euerlastingly because vniust anger iâ— murther in Gods sight as appeareth Math. 5. 22. and murtherers shal not inherite the kingdome of God but Math. 5 12. haue their portion in the lake which burneth with fire and brimstone which Reue. 21. 8. is the second death Reuel 21. 8. Seeing therefore anger inflicteth on the soule the wound of sinne and sinne vnlesse it be cured with the soueraigne salue of Christes merit causeth death Let vs carefully arme our selues agaynst the violence of this passion and manfully repell this fiery dart with the shield of fayth Yea let vs so strongly curbe it in with the raines of reason that no outward iniurie pricke it forward to seeke vniust reuenge For as we would condemne him of folly who when a wrong were offered him by another should in reuenge wound his owne body so more foolish is he to be esteemed who when another offereth him iniury doth in seeking cruel vniust reuenge wound his soule with sinne Sect. 9. And so much for the euils which anger The euils which anger bringeth to our neighbour 1. It ouerthroweth all friendship bringeth to a mans selfe now vve are to intreat of the euils which it bringeth to our neighbour First it ouerthoweth that excellent and comfortable vertue to mankinde true friendship for there was neuer any friendship so inuiolable which anger if it were admitted hath not violated And hence it is that wise Salomon counsaileth vs not to make friendship with an angry man because he wil be sure to breake it Pro. 22. 24. wel Pro. 22. 24 therefore may that speach of Juno to Alecto be applyed to anger Tu potes vnanimes armare in praelia fratres Virgil Aeneid lib. 7 atque odiis versare domos thou it is who caÌ„starme most louing brethreÌ„ one against the other ouerthrow whole houses and families with
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
infected with the plague is not offended with him that is subiect to the same infection As the Lazar doth neyther with scorne nor choller but rather with pitie and compassion behould the sores of his fellowe so the plague and sore of sinne which we see in another wil not make vs angry with the partie which is affected and visited but rather in commiseration and pity to vse all good meanes whereby he may be cured if we consider that this plague and sore of sinne is so vniuersall that it hath infected all mankinde When worde was brought to Anaxagoras Plutarch de cohib irac that is sonne was dead he was not much moued with the newes because as he said he knew and had considered long before that his sonne was mortall so if we would consider and meditate on humane frayltie and infirmities we should not be so much vexed when they did shewe themselues because they would not happen beyond our expectation If he that hireth a seruant would thinke with himselfe that he hireth one who is not free froÌ„ faults if hee that choseth a friend would then consider that he hath his wants and imperfections If he that maryeth a wife would remember that hee maryeth a woman and therefore one subiect to infirmities neyther the small faultes of his seruants nor imperfections of his friendes nor infirmities of his wife would easily prouoke him to choller fury seeing he did not come short of his reckoning More ouer we are to meditate vppon our owne peculiar infirmities and wants and before we are angry with another to enter into our selues and to say with Plutarch de cohib irac Plato Nuncubi et ego talis haue not I also offeÌ„ded in this or in that which is worse am I cleare from offering the like iniuries or greater to my bretheren Alas no but though I were yet how often haue I prouoked God to anger by my sinnes for which great debt how can I craue pardon if I cruelly exact euery trifle of of my fellow seruant Thus if we would speake vnto our owne consciences in the presence of God we would not so easily be incited to anger and reuenge seeing we our selues doe many things which neede pardon and our greater faultes might serue to excuse those which are lesse in others if we would but looke vppon them for no man without blushing could extreamely punish those faultes in his neighbour for vvhich he shall neede to craue pardon himselfe And so much concerning the first remedie of anger which is by remouing the causes thereof The second meanes to subdue anger is to labour for patience Cap. 8. Sect. 1. THe second meanes to subdue anger is to labour for the contrarie vertue of patience and long suffering And to All things happen by Gods owne prouidence Rom 8. â—â— this end we are first to consider that nothing happeneth vnto vs without Gods al seeing prouidence who if we be his children will dispose of euery thing for our good Why therefore should we vex our selues with anger seeing God will turne the iniuries of men into blessings let vs rather when any wrong is offered vs which we cannot by iust and lawfull meanes auoyd say with our sauiour Christ Iohn 18. 11. should not I drinke of the cup which my father hath Ioh. 18. 11 prouided for me should I be angry with the cup because the physicke is bitter or with the hand whereby it is conuayghed vnto me My heauenly father correcteth me for my good and amendment I will not therefore be angry with the rod wherwith I am beateÌ„ but rather looke to the hand vvhich inflicteth the chastisment and I vvill say vvith Dauid Psal 139. 10. I am dumbe and do not Psa 139. 20. open my mouth because thou doest it Otherwise I should commit as great folly as he who is angry vvith the staffe wherewith he is beaten and neuer regardeth the smiter and shewe my selfe as madde as the dogge vvho looketh not to the caster but vvreaketh his anger by biting 〈…〉 the stone Sect. 2. Secondly we are to consider that the iniuries which we haue receiued are much Our iniuries receaued lesse then our sinnes haue deserued lesse then by our sinnes vve haue deserued for they are but light or if not light yet momentary but our sinnes haue deserued infinite and eternall punishments If therefore the Lord vse these earthly rods to correct our sinnes vve are rather to admire his mercie then to be angry at so gentle chastizemenr let vs therfore looke vppon our sinnes and not vppon our punishment and so shall vve patiently beare the iniury offered as sent from God because in respect of him it is no iniury and not as it is inflicted by man and be readie to follow the example of Dauid vvho vvhen he vvas iniuriously abused by Shemei vvas not prouoked by anger to take reuenge because he looked not vppon Shemei as being but the instrument but vppon God vvho vvas the author 2. Sam. 16. 10. 11. 2. Sam. 16. 10. 11. Sect. 3. The third meanes to subdue anger 3. Meanes to meditate on Christs Passion by arming vs with patience is to call continually to rememberance the bitter passion and sufferings of Christ for our sinnes For if we consider how patiently he indured scoffes and reproches rayling and reuiling buffeting and scurging yea death it selfe and the anger of God more grieuous then death not for any demerit of his but for our sakes we may easily suffer such small iniuries as are offered vnto vs by men at our sauiour Christes request seeing we Mat. â— â—9 NuÌ„ 21. 6 haue deserued farre greater As therefore those which were stong with the fiery serpentes were healed if they did looke vp to the brasen serpent which was erected for this end so if this fiery serpent of vniust anger haue stong vs and the burning poyson thereof hath inflamed vs let vs cast the eyes of our soules vppon the true brasen serpent our sauiour Christ hanging vppon the crosse and suffering the wrath of God due to our sinnes and so the heate of our wrath and anger vvill soone be cured and cooled Sect. 4. The fourth meanes to worke patience 4. The necessity of this dutie and repell anger is to consider the necessitie hereof for if the loue of our bretheren be not of more force to restraine vs froÌ„ reuenge then anger to prouoke vs thereunto we can haue no assurance that we are the children of God 1. Iohn 3. 10. In this are the children of God 1. Ioh. 3. 10. 15. knowne and the children of the deuill whosoeuer doth not righteousnesse is not of God neither be that loueth not his brother so verse 15. Whosoeuer hateth his brother is a man slayer and no manslayer hath eternall life abiding in him But some wil say though I am rashly angry yet may I loue my brother I answer with the Apostle 1. Cor. 13. 4. 7. that
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