not neede to stand vpon it seeing not onely the booke of God but also auncient histories yea euen our owne Chronicles and daily experience doe make this but too euident You see then the manifold euils which waite vpon this raging disease of the minde vniust anger for it is not onely a deadly impostume breaking out in our selues but also an infectious and contagious plague which destroyeth whole peoples and common wealths With how great care therefore should wee vse all good meanes and wholesome remedies to preuent or cure such a dangerous disease CHAP. VII The remedyes of vniust Anger THe remedies against anger are of two sorts first Sect. 1. those which cure anger in our selues secondly those which cure it in others and they both are of two kindes first such as preuent anger and preserue vs from falling into it secondly such as free vs from it after it hath taken place For anger is a disease of the minde as therefore wise Phisitions thinke it the better safer course to preserue health and preuent sicknesse then to remoue the disease after it hath taken possession of the body We must first seek to preuent anger Sen. epi. 119 so the best course in ministring spirituall Phisick is to preserue the soule from vice rather then to purge it away after it hath infected it for Vitia facilius repelluntur quam expelluntur Vices are more easily kept from entrance then thrust out after they are entred for as the common prouerbe is there are but twelue points in the law and possession is as good as eleauen of them If therefore anger haue gotten possession we shall hardly dispossesse it It is our soules mortall enimie as therefore we first seeke to keepe the enimie from entring the frontires of our country but if hee be entred as soone as we can to expell him so we must first endeauour to repel anger by stopping the passages of our harts that it may haue no entrance but if it haue taken place quickly to expell and remoue it For if we suffer it to fortifie it selfe it will grow so strong and violent that we shall be vnable to dislodge it And as in a siege of a Cittie the Citizens prouide all things necessary for their defence before the assault that the enimie when he approcheth the wals may not take them vnprouided so if we will repell anger when it commeth wee are to fortifie and arme our selues against it before it comes for if it take vs vnprouided it will easily make entrance and more easily ouercome vs. Let vs therfore first of all endeuour to vse all good means by which we may preuent anger for if it haue once gotten hold of vs it will easily plunge vs headlong into violence and fury whereas we may with greater facillity preuent the danger before we fall into it For as experience teacheth vs a man may easily contayne himselfe from running downe the hill while hee is on the toppe but after he is entred into a full race hee cannot stay himselfe before he commeth to the bottome so it is more easie for any to abstaine from running into anger then to containe himselfe when he is in the race from falling into the bottome of fury Let vs then see the meanes how to preuent anger Sect. 2 The meanes to preuent vniust anger the first remedy is by taking away the causes therof for sublatâ causâ tollitur effectum self- The causes thereof are to be remoued 1 self-Selfe-loue The cause being taken away the effect ceaseth The first cause of anger is selfe loue if therefore wee would not fall into anger we must labour to bannish selfe loue and to follow the rule of charitie Loue our neighbours as our selues and doe nothing vnto them which wee would not haue them do vnto vs. Before therefore we let the reines loofe vnto our anger let vs set our selues in the place of him with whom we are angry and consider how we would desire to be vsed if we had so offended and in like manner are we to behaue our selues towards him So shall we not aggrauate those iniuries which are offered vs and extenuate those which we offer others so shall we not haue our iudgement ouer-ballanced with an vnequall affection so shall wee not bee incensed for suffering that which wee haue often offered The second cause of anger is pride and hautinesse of spirit if therefore we would not fall into anger Sect. 3. 2 Pride we are to subdue pride and labour for the contrary grace of humilitie For they who would bee meeke with our Sauiour Christ must also learne of him the lesson of true humilitie Math. 11.29 Learne of me for I am meeke and lowly of hart Mat. 11.29 If we would lay aside that arrogant conceit which we haue of our selues and the ouerweening opinion of our owne excellencies if we would consider with Abraham that we are but dust and ashes and with Dauid Gen. 18.17 Psal 22.6 Iob. 17.14 that wee are wormes and no men or if we would in sincerity of hart say with Iob Vnto corruption thou art my father and vnto the worme thou art my mother and my sister If wee would but remember that by our sinnes committed against God and our neighbour we haue deserued not onely contumelies and wrongs but also eternall death of body and soule we would not so easely bee prouoked to anger vpon euery trifting occasion nor thinke it any great disparagement to endure lesser iniuries seeing we haue deserued farre greater The third cause is Couetousnesse Sect. 4. 3 Couetousnes which vice wee must banish out of our hearts if we would not be ouercome with vniust anger so shall wee not gape after great preferments nor expect much and consequently we shall not be disturbed with vnquietnesse nor incensed with anger when vvee come short of our hopes So shall we not intermeddle with euery domesticall trifle but commit some thing to the care of Seruants some thing to Children and most of all to the Wife who is a ioynt gouernour in this little common wealth And if any thing miscarry vnder any of their hands we will not so much looke to the meanes as to the supreame cause the prouidence of God considering that if he build not the house they labour in vaine that build it if he blesse not their labours they cannot prosper Psal 127.1 The fourth cause is luxuriousnesse and curious nicenesse Sect. 5. 4. Luxurious nicenesse if therefore we would subdue anger we must subdue this vice also and labour to attaine vnto decent homelines the Nurse of good hospitality and the preseruer of peace and quietnesse for if with our first parents Adam and Eue we were clothed with skinnes that is with meane attyre wee would not be so easily prouoked to anger if a spotte or wrinckle be found vpon our garments if with them wee did feed vpon roots and hearbs we would not eate with surfetted
vniust anger Vniust anger is a wrongfull and an vnreasonable desire of reuenge stirred vp in vs by vniust causes whereby we hauing no respect of the glory of God nor the good of our selues or our brethren are after an vniust immoderate manner angry with them with whom we ought not to be angry That vniust anger is a desire of reuenge Anger an vnresonable desire of reuenge it is so euident that it needeth no proofe for we know by daily experience that he who is prouoked vnto anger by an iniury offered in truth or in his opinion desireth reuenge according to the nature of the iniury receiued or the opinion which he hath conceiued of it If he be iniured by a scornful looke he seeketh to reuenge it with a disdainfull countenance if by words he reuengeth by words if in deeds he desireth to reuenge by deeds yea oftentimes the fury of anger casting a mist before the sight of reason causeth smal iniuries to seem great according to that false opinion inciteth men to take reuenge without all proportion For an angry looke with angry words for angry words with blowes and for blowes with death according to the violence of the affection and not the qualitie of the iniury receiued Now that this desire of reuenge is vniust and vnreasonable Sect. 4. it appeareth by that which followeth in the definition And first because the causes thereof are vniust The causes of vniust anger are eyther internall or externall The causes of vniust anger 1. Internall 1. Selfe loue The internall causes are diuers as first selfe loue wherby we so immoderately loue our selues that we neuer thinke of the iniuries indignities which we offer others or els suppose them to bee none or els lightly esteeme of them as not worthy the recitall but on the other side it maketh men hainously aggrauate iniuries offered vnto themselues and so to make huge mountaines of small molehils it causeth the heart easily to apprehend the wrong busie in meditating of it being apprehended eager in seeking reuenge after meditation and the hand no lesse forward in acting those tragedyes which the heart hath inuented For by selfe loue men are induced to thinke themselues worthy of al loue and honour and therefore if a small iniury be offered vnto them they suppose that death is too small a reuenge for so great an indignitie offered to such worthy personages Yea if they be not so much respected as their hautie ambition desireth or if others be preferred before them and that deseruedly this is matter enough to prouoke them to furious rage not onely against them of whom they are not regarded but them also who are preferred in others iudgement And this is euident in the example of Caine who because God respected the offering of Abell more then his Gen. 4. was incensed to wrath and had his anger so inflamed that nothing could quench it but the bloud of his deare brother and in Saul who could with no patience endure that the praises of Dauid should surmount his in the sight and audience of the people 1. Sam. 19.8 but was enraged with deadly anger against him who for his merits deserued to be aduanced And thus doth selfe loue make a man winck at those iniuryes which he offereth others and to put on the spectacles of affection when he looketh on those wrongs which are offered to himselfe whereby it commeth to passe that euery small iniurie seemeth great and prouoketh to great anger Whereas if we thought meanly of our selues and loued our neighbors as our selues we would not suffer our iudgement to be so ouer balanced with the weight of affection in iudging of the iniury nor giue the reines to our anger in persuing it with reuenge The second internall cause of vniust anger is pride and arrogancy of spirit which is a fruite of selfe loue Sect. 5. The second cause of vniust anger Pride for selfe loue it is which maketh vs haue an high opinion of our selues this high opinion causeth arrogancie and pride and pride causeth men to bee more sharp sighted in discrying wrong and more furiously insolent in taking reuenge The reason hereof is apparant proude men being iealous of their honour and reputation are also very suspicious of contempt so that the least iniurie prouoketh them to choller and disdaine because they are ready to imagine that thereby they are exposed to contempt And this is the reason why proud men doe more impatiently suffer an iniury offered in company wher they would be respected because they thinke it a great disparagement to their credit and reputation An example hereof wee haue in Nebuchadnezzer Dan. 3.19 who waxed pale for anger because he thought himselfe disgraced in the sight of all his princes and people by the repulse which he receiued of the three children who refused to obey his wicked commaundement Esthe 3.5.6 And in Haman who was so inraged with fury because Mordecay would not in the sight of the people doe him that reuerence which his proud heart desired that he thought his death too small a reuenge for such an indignitie vnlesse also for his sake he vtterly rooted out his whole kindred and nation So that the least sparke of anger kindled with the smallest occasion bursteth out into a raging flame of fury if it be blowed with the wind of vain-glory Whereas on the other side he that is humble is not prouoked to anger though he be neglected because his lowly conceit maketh him think that he is not worthy to be much esteemed nor yet though he haue receiued an iniury because he is ready to think that he hath deserued it either by like falts committed against men or more hainous sins against God The third internall cause of vniust anger is couetousnes Sect. 6. The third cause of vniust anger Couetousnesse for this vice maketh men desire much riches and if their hopes faile them and be not correspondent to their desires their vnquiet and turbulent thoughts are fit harbingers to prepare a lodging in their harts to entertaine anger It maketh them vndertake great matters which when they are not able to compasse their harts are filled with vexation and they become more wayward then children or else if their couelous desires carried with the wings of ambition mount not so high a pitch they basely stoope euen to the most sordidous pray and finding themselues vnable to compasse great matters abroad they entermeddle with euery domesticall trifle at home and if they see any thing miscarry through the default of wife childe or seruant though it bee of no value their anger can containe it selfe in no bounds of reason So that these men are angry abroad but madde at home chollericke with euery man which hinders or doth not further their commoditie but outragious to their wiues children and seruants if they sustaine the least losse The fourth internall cause of vniust anger Sect.
most easilie taketh hold of euerie thing and is most hardly quenched but herin it is farre more violent and pernicious that whereas wild fire may be extinguished with vinegre or milke this can be quenched only with blood yea with the heart blood There is nothing therfore in the world naturall or artificiall which doth sufficiently expresse this vile affection it onely can bee resembled by the malice of Satan 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 wee must be either slow to anger or readie to forgiue CHAP. VI. The manifold and great euils which acccmpanie vniust anger ANd so much for the kinds of anger §. Sect. 1. Now wee are to set downe the preseruatiues whereby we may be preserued from this sicknesse of the soule and some medicines to cure vs when we are fallen into it But for as much as it is in vaine to prescribe physicke vnlesse the patient will take it and seeing few or none are willing to take physicke vnlesse they see the necessitie thereof in respect of the dangerousnes of their disease I will first shew the greatnesse and malignitie of this sicknesse of the mind vniust anger and afterwards prescribe the remedies The greatnesse and dangerousnesse of this disease appeareth by those great euils which it worketh The dangerousnes of anger shewed by the euils which it vvorketh and that both priuate and publike The priuate euils concerne either our selues or our neighbours The euils which concerne our selues are incident to the whole man or to his seuerall parts the bodie and the soule The euils which anger bringeth to the whole man are diuers First The euils vvhich anger bringeth to the vvhole man 1. Vniust anger defaceth Gods image It ouerthrovveth peitie Ioh. 4.20 it defaceth in vs the image of God for whereas the image of God doth specially consist in the vertues and graces of the mind anger ouerthroweth them all and first of all pietie which is the chiefe of all and the summe of the first table It extinguisheth the loue of God for how should we loue God whom we haue not seene if we do not loue our neighbour whom we haue seene 1. Ioh. 4.20 And how do we loue our neighbour if vpon no cause or euery trifling cause wee be incensed to iniust anger against him It ouerthroweth the principall part of Gods worship inuocation for if we would compasse the Altar and there offer vp the sacrifice of prayer and thanksgiuing we must first wash our hands in innocencie Psal 26.6 1. Tim. 2.8 Psalm 26.6 And this the Apostle Paul requireth 1. Tim. 2.8 That we lift vp pure hands without anger And our Sauiour Christ cōmandeth that before we offer any gift vnto the Lord we first seeke to be reconciled Matth. 5.23 Matth. 5.23 So long therefore as we continue in our anger we are vnfit to pray as it most manifestly appeareth in the fifth petition where wee desire so to bee forgiuen as wee forgiue and because the Lord would haue vs deepely consider thereof he thinketh it not sufficient to set it downe in the Lords prayer Matth. 6.12 Matth. 6.12 but he againe doth single this out of all other the petitions and inculcates it the second time vers 14.15 verses 14.15 If you forgiue men their trespasses your heauenly father will also forgiue you but if you will not forgiue men their trespasses no more will your father forgiue your trespasses If therefore wee offer vp this prayer vnto God continuing in our anger what doe we else but intreate the Lord that he will continue his anger towards vs A notable place to this purpose we haue Eccl. 28.1.2 c. Eccles 28.1 He that seeketh vengeance shall find vengeance of the Lord and he will surely keepe his sinnes 2. Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes be forgiuen thee also when thou prayest 3. Should a man beare hatred against man and desire forgiuenes of the Lord 4. He will shew no mercie to man who is like himselfe and will he aske forgiuenesse of his owne sinnes 5. If he that is but flesh nourish hatred and aske pardon of God who will intreate for his sinnes 6. Remember the end and let enmitie passe c. It also maketh men notablie sinne against the third commandement by causing them through impatience to fall into cursing and imprecations swearing and blaspheming the name of God It causeth them also grieuouslie to sinne against the fourth commandement by making them vnfit for the exercises of the Sabbath as inuocation and hearing of the word because they who are possessed therewith haue their minds disturbed and distracted either by thinking vpon the iniurie or else of reuenge So that there is not one commandement of the first table which anger doth not notoriouslie violate But as it ouerthroweth the vertues of the first table which respect pietie so also of the second table which respect iustice Jt ouerthrovveth iustice and charitie and first of all iustice it selfe whose generall rule is this Vt suum cuique tribuatur that that bee giuen to euerie one which belongeth to him For anger maketh men not onelie to neglect all good duties which they owe vnto their neighbours but also to oppresse them with vndeserued iniuries and vniust reuenge It ouerthroweth also charitie which is the sum of the second table whose generall rule is this That we loue our neighbours as our selues for anger in stead of performing any duties of loue causeth men to bring foorth the fruits of hatred and in stead of louing their neighbours as themselues it maketh them to hate them as their mortall enemies Infinit it were to stand vpon particulars but by this which hath been said it is apparant that the furious flame of anger doth consume in vs all the vertues and sanctifying graces of Gods spirit wherein principally the image of God consisteth Secondlie as it defaceth in vs the image of God §. Sect. 1. 1. Vniust anger maketh men like the diuell so it doth make vs like vnto Satan for hee is the spirit of dissension wrath and reuenge as God is a spirit of loue and peace It is the nature of Satan to delight in rage and furie for he is a murtherer from the beginning Ioh. 8.44 Iohn 8.44 not onely murthering himselfe but prouoking others to murther by filling their hearts with wrath and reuenge And this the Heathens were not ignorant of for they called these wicked spirits which are the authors of anger dissension and reuenge furies because they filled mens minds with furie and madnesse Thirdlie §. Sect. 3. 3. Jt maketh men subiect to Gods anger Mat. 6.14.15 it maketh vs subiect to Gods anger for as wee forgiue others so doth God forgiue vs Matth. 6.14.15 If therefore we retaine our
they doe not onely treacherously breake their promise made one to another but also their couenant made with God As appeareth plainly Prou. 2.17 Prou. 2.17 whereas he saith that the adultresse who forsaketh the guide of her youth doth therein forget the couenant of her God Whereby they offer great iniurie vnto the Lord seeing when a couenant is violated the wrong redoundeth not only to him whom it directly concerneth but also vnto him in whose name the couenant is made and concluded CHAP. XV. That the adulterer sinneth grieuouslie against his neighbour ANd as they sinne hainouslie against God §. Sect. 1. 1. He sinneth against him whose wife hee desileth 1. By disgracing him so also against their neighbour and first against the partie whose yokefellow they defile for they brande his name with ignominie and reproch because in regard of that neere vnion which is betweene married persons the disgrace and discredit which of right belongeth to the wife redoundeth also vnto her husband who is as it were the better part of her selfe Of which we haue common experience in our owne countrie by those disgracefull nick-names which are vsually though vnworthilie giuen to the innocent partie So also they commit against their neighbour the most diuellish deceit and notorious theft that can be imagined for they §. Sect. 2. 2. He committeth against him diuelish deceit and notorious theft like Satan himselfe sow in his choisest ground such cursed weedes that they are ashamed to reape or owne in the time of haruest and graft into his best valued stocke wilde and wicked imps which hee carefully nourisheth as though they were his owne handy-worke vntill their wicked and vnnaturall fruites discouer them to be none of his They cuckow-like lay their filthy egges in anothers nest making him to loue cherish and nourish it as if it were his owne issue till being growne to some bignesse it vnnaturally seeketh to destroy the nurse Iudg. 9. and vtterly ruinateth his whole posteritie In a word they theeuishly thrust their owne bastardly broode into another mans possessions causing him to receiue the portion of a childe from him who is not his father and to share the inheritance among them who are not his brethren And that which is worst of al through this deceit they make the innocent partie to carke and care to spend his sweate and to spare from his owne backe and bellie that in the end hee may bestow the fruite of his labours to maintaine and prouide for such an one as is not only a stranger but the issue of his mortall enemie who aboue all men liuing hath most disgraced and abused him And yet this is not the worst kind of theft which the adulterer vseth for hee not only spoileth his neighbor of his common and ordinarie goods the which losse hee might recompence with a proportionable satisfaction but hee also robbeth him of his chiefe treasure and most esteemed iewell the hart loue and affection of his wife the which wrong hee can neuer recompence though hee should bestow vpon him his whole estate nor mitigate his raging iealousie breathing nothing but reuenge if euer hee come to the knowledge thereof though hee should inrich him with his gifts For as the Wise man saith iealousie is the rage of a man therefore he will not spare in the day of vengeance He cannot endure the sight of any ransome neither will hee be appeased though thou augment the gifts Prou. 6.34.35 Prou. 6.34 35. Finally §. Sect. 3. The adulterer oftentimes plaieth the murtherer as the adulterer plaieth the theefe against his neighbour in robbing him of his goods so oftentimes hee plaieth the tragicall part of a bloodie murtherer in spoiling him of his life for being inwardly tormented with the raging flames of lust at first he is thereby vrged to thrust in as an vniust sharer in another mans right but being intruded hee doth not so content himselfe but scorning to haue any copartner or corriuall in his loue hee laboureth to haue the intire interest and to become the sole owner of his delights And because the husband of his harlot standeth in his way and crosseth his desires hee seeketh by all meanes to bring him to destruction both by open violence if the law doe not restraine him and by secret trecherie As wee may see in the example of Dauid who that hee might enioy his loue 2. Sam. 11. and hide his shame murthered Vriah his faithfull seruant Secondly §. Sect. 4. 2. The adulterer sinneth grieuouslie against his owne yoke-fellow the adulterer or adulteresse sinne grieuously against their owne yoke-fellow either wife or husband for first they breake the couenant of mariage made betweene them in the presence of God and in the sight of his congregation for whereas they haue obliged themselues one to the other that they will obserue and keepe mariage fidelitie and reserue their bodies chast and vndefiled for one anothers peculiar vse they trecherously violate this their promise and defile their bodies with strange lusts making them to become more fit guests for a filthie brothell then for the honourable bed of mariage Whereas they mutually promised mariage loue which farre surpasseth the loue of parents towards their children both in excellencie and in proprietie they fixe their loue vpon strangers and loath their yoke-fellowes as if they were their mortall enemies Neither is it possible that the adulterous wife should loue her husband when she is besotted with the loue of her filthie copes-mate nor for an adulterer to loue his wife when he is intangled in the harlots snares and carried away with her bewitching allurements And this is that breach of couenant which the Lord laieth to the Israelites charge as a grieuous sinne Mal. 2.14 The Lord hath been witnesse betweene thee Mal. 2.14 and the wife of thy youth against whom thou hast transgressed §. Sect. 5. Adulterers rob their yoke fellovv of their goods yet is she thy companion and the wife of thy couenant Secondly whereas by mariage there is also a communion of their goods and persons by vertue whereof they haue iust interest and proprietie both in their states and bodies the adulterers do robbe their yoke-fellow of their right for first the adulterous husband spendeth his substance in maintaining his harlot and in nourishing and bringing vp his adulterous broode whereby hee impouerisheth his wife and bringeth her vnto want and miserie either because of the insufficiencie of his estate to maintaine both his harlot and his owne charge or through the hardnes of his heart and want of loue to his own spouse for it is the vsuall fruite of whoredome and adulterie to make a man prodigall abroad and niggardly at home bountifull to his harlot and all that belong vnto her and miserably neere and sordidous to his wife and his lawfull begotten children So also the adulterous wife robbeth her husband not onely by catching and purloining all she may
bold and mannish The which is an ordinarie fault in these daies wherein many men and women so disguise themselues that it is hard to distinguish their sex by their habit like the effeminate youth who hauing propounded a question to Diogenes was inioyned before he would returne any answere to put off his apparell Laert. lib. 6. that he might know whether hee were a man or a woman Secondly §. Sect. 6. Apparell must be fitted to our calling when as euerie one attire themselues according to their place and calling decently and soberly according to the example of those who are most graue vertuous and religious in the countrie where they dwell respect being had to their age calling and degree whereas contrariwise it is both a signe and a cause of immodesty and wantonnesse when this rule is not obserued 1. Pet. 3.3 as first when in respect of the matter it is gorgious and costly vnbeseeming their particular calling and degree or when in respect of the fashion it is vaine and garish vnbefitting the generall calling of a Christian for pride and brauerie causeth wantonnesse and wantonnesse maketh an easie way for lust and vncleannesse Neither doe those who curiously and garishly decke their bodies with costly and wanton attire respect their owne priuate vse and contentment but rather as it may probably bee thought they adorne themselues for the market and set forth their beautie to the sale betraying their chastitie to him who biddeth most or best pleaseth To this purpose Cyprian saith fitly Lib. de babit virgin that Ornamentorum vestium insignia lenocinia formarum non nisi prostitutis impudicis foeminis congruunt nullarum fere preciosior cultus quà m quarum pudor vilis est Gorgeous and garish attire and adulterate beautie become none but harlots who set themselues forth to the sale neither doe any put on more precious apparell then they who most basely value their chastitie and honestie But as people offend in this kinde diuers waies §. Sect. 7. Of immodestie shewed in painting the face and laying out the naked breasts so especially those vaine and wanton women who not content with that naturall complexion which God hath giuen them paint their faces with adulterate beautie and lay open their naked breasts to publicke view the which if they be virgins they should not in their maiden-like modestie so much as by chance discouer without blushing if wiues they should reserue them for their husbands peculiar delight as the wise man speaketh Pro. 5.19 Both which as by their immodestie and audacious impudencie they corrupt their owne hearts with pride and wantonnesse so also they inueagle others with carnall loue and fleshly lust making them adore with their chiefe deuotions a painted idoll and a liuing image Whereby as they worke their destruction without repentance if they be caught in their nets which they haue spread for them so doe they by this outward decking deforme and defile their owne soules and bring vpon themselues sinne and condemnation though others should not bee intangled in their snares For as Hierom saith Si vir vel mulier se ornauerit multus hominū ad se prouocarit si nullum inde sequetur damnur iudicium tamen patietur aeternum quia venenum attulit sifuisset qui biberit If any wantonly docke themselues to prouoke others in a wanton manner to gaze vpon them though no hurt follow vpon it yet they shall bee liable to eternall iudgement because they prepared a poyson if there had been any who would haue tasted of it Lib. deserm Dom. So Austine exclameth against the madnesse of those who transforme their naturall shape into a base picture affirming it to bee a fault which in some respects matcheth whoredome for saith he Ibipudicitia hîc natura adulteratur In that chastitie Foeminae manus deo inferunt quando id quod ille sormarit reformere transfigurare contendunt c. Cyprian de babitu virgin Hos chap. 2. vers 2. in this nature itselfe is adulterated Another saith that women who paint themselues offer violence and wrong against God himselfe when as they take vpon them to transforme and mend that which he hath formed not knowing that that which is borne is the worke of God but that which is changed and transformed the worke of the diuell But concerning this point I haue written more largely in my lectures vpon Hosea and therefore I will here passe it ouer referring the reader vnto that place And thus haue I set downe the meanes to preserue our chastitie §. Sect. 8. Those that by no meanes can containe they are bound to marrie and to keepe our bodies and soules vndefiled from all vncleannesse and vnlawfull lusts the which meanes if we carefully vse earnestly desiring to haue them sanctified vnto vs by feruent and effectuall prayer and yet neuerthelesse finde in vs still burning lusts inflaming our hearts and prouoking vs to satisfie them in the actions of vncleannes then are we setting aside all worldlie impediments and inconueniences to vse that lawfull remedie which God hath sanctified for the preseruing of our bodies and soules in puritie and chastitie euen holie mariage which estate is honorable and the bed vndefiled according to the Apostles counsaile 1. Cor. 7.2 Heb. 13.4 1. Cor. 7.2.9 For the auoiding of fornication let euerie man haue his wife and let euerie woman haue her owne husband For as it is vers 9. Better it is to marrie then to burne better it is to leade a poore life in the feare of God according to his owne ordinance which he hath sanctified then to defile our bodies and soules with strange and promiscuous lusts though in the meane time we should haue for our owne vse plentie and abundance And these are the meanes to preserue our bodies and soules chast in single life from fornication and vncleannesse § Sect. 9. Of the meanes to preserues vf from adulterie besides which there is another meanes peculiar vnto maried persons to preserue them in the estate of marriage frō whordome and adulterie and that is that either partie loue their yokefellow aboue all others in the world for hee that delighteth in the wife of his youth and letteth her be vnto him as the louing Hind and pleasant Roe he that is at all times satisfied with her breasts and delighteth in her loue continuallie he will neuer take any pleasure in a strange woman nor imbrace the bosome of a stranger as the wise man sheweth Prou. 5.18.19 Pro. 5.18.19 Whereas contrariwise hee who taketh no pleasure at home taketh the least occasion to range abroad he that can find no sweetnesse in his owne field is readie to breake the fence and to stray into forbidden pastures hee that beginneth to loth his wife will soone after loue a harlot and seeke delight in vnlawfull lust Now that this loue may be of sufficient force to restraine all married
that both body and soule may be saued And these are the things required in iust and holy anger which if we obserue our anger will be not onely lawfull but also necessary both for the setting forth of the glory of God and also for the good of our selues and of our neighbours CHAP. II. Of vniust Anger ANd so much for the first part of my text Sect. 1. wherein iust anger is commaunded now I am to speake of vniust anger forbidden in the words following but sinne not that is by falling into corrupt and vniust anger Vniust anger condemned as a great sinne Which vicious affection is not onely here condemned but also in other places of the Scripture as in the 31. verse of this Chapter Let all bitternesse Colos 3.8 and anger and wrath and euill speaking bee put away from you with all maliciousnesse So Col. 3.8 Put ye away all these things Gal. 5.20.21 wrath anger maliciousnesse c. and in the 5. Chapter of the Galathians verse 20.21 it is reckoned among the workes of the flesh which who so follow shall not inherit the kingdome of God It is forbidden also in the sixt commaundement vnder the name of murther both be cause it is the chiefe meanes and cause which moueth men therevnto as also because it is the murther of the hart and therfore murther in truth in Gods sight who more respecteth the hart then the hands for a man may be innocent before him though his hands haue slaine his neighbour if his hart haue not consented therevnto as appeareth in the old law where Cities of refuge were appointed for such by the Lords owne commandement but if the hart haue consented and desired any way to violate the person of our neighbor which vniust anger alwaies affecteth though our hands are free from the act we are guiltie of murther in the sight of God And this our Sauiour Christ teacheth vs in the exposition of the sixt commandement Mat. 5.22 Mat. 5.22 Whosoeuer is angry with his brother vnaduisedly is culpable of iudgement By these places it is euident that anger is forbidden condemned as a great sinne and therefore it is to be auoyded of vs as a most dangerous enimie to our soules health The generality of this vice of vniust anger Which that we may performe with so much the more vigilant care Let vs further consider that this vice is generally incident to all by reason of our naturall corruption so that there is none so yong nor any so old none so wise nor any so foolish neither male nor female which do not carry this fire in their bosome therefore vnles they quench daily this fiery dart of Sathan with the water of Gods Spirit and the shield of faith they will be in danger of burning Prou. 6.27 for who can carry fire in his bosome and not be burnt Prou. 6.27 But the dangerousnes of this affection wil more euidently appeare if we consider the violence therof Sect. 2 The violence of this turbulent affection for there is scarce any other affection so strong which it doth not easily subdue Loue is said to be stronger then death Can. 8.6 and yet anger if it be once admitted easily ouercommeth it Can. 8.6 for there was neuer any loue so hartie and entire but anger hath subdued it The Father in his anger forgetteth his loue to his child and the child to his father the husband to his wife the wife to her husband and causeth them in stead of duties of loue to bring forth the fruits of hatred yea it maketh a man to forget the loue of himself as appeareth by those men who to satisfie their anger violently thrust themselues into imminent dangers of death Nay it maketh a man offer raging violence against such a friend as is more deare to him then his own life as it is euident in the example of Alexander who in his anger slew his friend Clitus whō he loued so entirely that he needs would haue reuenged his murther by putting himselfe to a wilfull death As therefore we cannot discerne the heat of the Sunne when we are neare vnto a scorching fire so the heauenly heate of diuine loue is not felt if the furious flame of anger be kindled in our harts Couetousnes also is a most violent and strong vice which nothing almost can vanquish but death and they who are possessed therewith do loue their riches better then their owne liues as we may fee in their example who being depriued of them murther themselues yea they are more deare vnto them then the saluation of their owne soules as may appeare by those who fall into outragious sinnes whereby they plunge their soules headlong into hell that they may get momentarie riches by them also who despise the meanes of their saluation in comparison of a small worldly trifle and yet anger being once admitted doth ouercome couetousnes as it is euident in the example of them who to satisfie their furious anger by the death of their enimie are content to forfeit their goods though they be neuer so couetous besides the double hazard of their liues which they incur both in their priuate quarrell and in satisfying by deserued punishment publike iustice The like also may be said of them who by anger being incited to reuenge are content to spend all their substance by prosecuting wrangling suites in Law of little or no importance to the end they may impouerish him also with whom they are offended and so are content to pull the house vpon their owne heads that they may ouerwhelm another vnder the vvaight of the same ruine Feare also is an affection of no small force and violence for oftentimes it compelleth men to thrust themselues into imminent dangers that they may auoyde dangers and to kill themselues for feare of greater torments and yet anger vanquisheth feare many times causing them who would tremble to see anothers vvound contemne their owne death and so turneth the most cowardly feare into most desperate rage and furious resolution So that other affections lead a man but this drawes him others intice him but this compels him other dazle the sight of reason but this makes it starke blinde other make vs prone vnto euill but this casts vs headlong euen into the gulfe of wickednesse Considering therefore that this turbulent vice of vniust anger is in the eyes of God so hainous Sect. 3. in regard of vs so generall and in respect of it owne nature so strong violent I purpose to intreat of it at large to the end we may learne the better to preuent it or the more easily to subdue it And to this purpose I will first shew what it is and what are the causes and properties thereof secondly the kindes of it and lastly I will prescribe the preseruatiues and medicines whereby we may cure this vice in our selues or in others For the first The definition of
My heauenly father correcteth me for my good and amendment I will not therefore bee angry with the rod wherewith I am beate but rather looke to the hand which inflicteth the chastisement and I will say with Dauid Psa 139.10 Psal 139.10 I am dumbe and doe not open my mouth because thou doest it Otherwise I should commit as great folly as he who is angry with the staffe wherewith he is beaten and neuer regardeth the smiter and shew my selfe as mad as the dogge who looketh not to the caster but wreaketh his anger by biting the stone Secondly Sect. 2. Our iniuries receiued lesse then our sinnes haue deserued we are to consider that the iniuries which we haue receiued are much lesse then by our sinnes wee 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 wee are rather to admire his mercy then to be angry at so gentle chastizement let vs therefore looke vpon our sinnes and not vpon our punishment and so shall we 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 bee ready to follow the example of Dauid who when hee was iniuriously abused by Shemei was not prouoked by anger to take reuenge because he looked not vpon Shemei 1 Sam. 16.10.11 Sect. 3. 3. Meanes to meditate on Christs passion as being but the instrument but vpon God who was the author 2 Sam. 16.10.11 The third meanes to subdue anger by arming vs with patience is to call continually to remembrance the bitter passion and sufferings of Christ for our sinnes For if wee consider how patiently he indured scoffes and reproaches rayling and reuiling buffeting and scourging 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 Mat. 5.39 Num. 21.8 at our sauiour Christs request seeing vve haue deserued far greater As therefore those vvhich vvere slung vvith the fiery serpents vvere healed if they did looke vp to the brasen serpent vvhich vvas erected to this end so if this fiery serpent of vniust anger haue stung vs and the burning poyson thereof hath inflamed vs let vs cast the eyes of our soules vpon the true brasen serpent our sauiour Christ hanging vpon the crosse and suffering the vvrath of God due to our sinnes and so the heate of our vvrath and anger vvill soone be cured and cooled The fourth meanes to vvorke patience and repell anger Sect. 4 4 The necessity of this duty is to consider the necessitie hereof for if the loue of our brethren be not of more force to restraine vs from reuenge then anger to prouoke vs thereunto vve can haue no assurance that we are the Children of God 1 Iohn 3.10 1 Iohn 3.10 15 In this are the children of God knowne and the children of the diuell whosoeuer doth not righteousnesse is not of God neyther he that loueth not his brother So Verse 15. Whosoeuer hateth his brother is a man-slayer and no man-slayer hath eternall life abiding in him But some vvill say though I am rashly angry yet may I loue my brother I answer vvith the Apostle 1 Cor 1.3.4.7 1 Cor. 13.4.7 that loue both suffereth long and suffereth all things and therefore they want this loue vvho vvill suffer nothing and be prouoked euery minute nay he saith 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 necessary to subdue anger because vvhile vve remaine therein vve can haue no assurance that our prayers are acceptably heard of God not onely because vve pray so to be forgiuen as we forgiue and therefore if we retaine our anger towards our brethren vve pray that God will retaine his towards vs but also because our Sauiour expresly telleth vs That if we doe not remit men their trespasses our heauenly Father will not forgiue vs our sinnes Mat. 6.15 Mat. 6.15 And that with what measure we mete vnto others it shall be measured vnto vs again Mat. 7.2 Mat. 7.2 Let vs remember the parable of the seruant vvho being forgiuen ten thousand talents and after exacting with all crueltie of his fellow seruant an hundred pence vvas cast into the prison of vtter darkenes Mat. 18.23 Mat. 18.23 Mat. 18.23 Whereby thus much is vnderstood that if vve vvill not forgiue iniuries to our brethren seeing the Lord hath forgiuen our infinite hainous sinnes we shall be vsed like that mercilesse and cruell seruant And therefore let vs follow the counsell of the Apostle Ephes 4.32 Eph. 4.32 Be curteous one to another and tender hearted freely forgiuing one another euen as God for Christs sake freely forgaue you And so much for the necessity of this duty The fift meanes to arme vs with patience against the assaults of anger Sect. 5. The examples of patience in others is that we propound vnto our selues the examples of others for the looking vpon greene coulour is not more soueraigne for those who are troubled with inflamation of the eyes then the beholding of the clemency and patience of others is for those whose hearts are inflamed with anger First therefore let vs set before vs the example of God himselfe who is mercifull gratious and slow to anger Exod. 34.6 as himselfe describeth himselfe Exod. 34.6 And hereof the Prophet Dauid tasted by often experience and therfore he saith likewise Psal 103.8 9 Psal 103.8 The Lord is full of compassion and mercy slow to anger and of great kindnesse And as he is not easily prouoked to anger so being prouoked his anger lasteth not long for he will not alway chide nor keepe his anger for euer as it is verse 9. Nay no sooner can wee knock at the gate of his mercy but he is ready to open as he hath promised Mat. 7.7 Mat. 7.7 If therefore we would resemble our heauenly father and so approue our selues to be his children we must learne to imitate his patience and long suffering Secondly we are to propound vnto vs the example of our Sauiour Christ the liuely character and expresse image of his father Mat. 11.29 as he exhorteth vs. Mat. 11.29 Learne of me for I am meeke and lowly of hart and you shall finde rest to your soules 1 Pet. 2.22 What this meeknesse was Peter telleth vs. 1 Peter 2.22 Though he were free from sinne and had no guile found in his mouth yet when he was reuiled he reuiled not againe and when he suffered he threatned not Though in respect of his infinite power he was able not onely to haue threatned but
violence and fury in their affections but let such men know that though the cause of their anger be neuer so iust yet in the manner they grieuously sinne against the rule of Charitie in respect whereof they may fitly be compared to cruell hangmen who hauing a iust cause to execute their office namely the Iudges lawfull commaundement doe in the execution thereof vse all barbarous crueltie so they being commaunded by God to bee angry with the sinnes of their brethren seeme glad they haue gotten such an occasion to shew their rage and fury But howsoeuer such men pretend the goodly title of iustice yet if they bee vnmasked there will appeare nothing but rancour and malice disguised vnder this faire pretext for let their friend to whom they are and must bee much beholden commit offences farre more notorious and they who seemed almost choaked with a small gnatte can finde roome in their consciences to swallow a pill of sinne as bigge as a Camell if it bee sugered ouer with the sweet title of friendship Others vnder pretence of a milde or patient nature are content to heare God dishonoured his seruants scorned all religion disgraced but cursed be such mildenesse as causeth vs to betray the glory of God and his truth by holding our peace and wincking at the offenders These men who are so milde and modest in defending Gods cause that they are readie to blush if they but in a word shew their dislike of sinne as though they had done that whereof they might be ashamed will blush and swell for anger if their owne credit be but touched or their reputation suffer any disparagement and whence doth this proceed but from the ouer much loue of themselues and ouer little loue of God whence is this bastard mildnesse but from pride the mother of euill which causeth them to seeke the prayse of humanitie and curtesie by betraying Gods glory The second thing required in the manner Sect. 9. 2 Christian modestie and charitie is that we obserue Christian modestie and charitie in abstayning from malicious and wicked speeches or vniust and spightfull actions in expressing our anger and to this purpose wee are alwaies to remember of what spirit we are for vndoubtedly how iust so euer our cause be if we defend it with spitefull and bitter speeches it is not the spirit of God which speaketh in vs. Iohn 18.23 Let vs rather follow the example of our Sauiour Christ who when he was buffeted and grosely abused reproued the offender with great mildnesse and of Michaell Tharchangell who when hee stroue with the Diuell himselfe about the body of Moses Iude 9 durst not blame him with cursed speaking but said the Lord rebuke thee The third thing required is Sect. 10. 3. A fit decorū and due respect of the parties that in our anger there bee obserued a fit decorum and due respect and that both in regard of the partie himselfe who is prouoked to anger and also the other with whom hee is angry for first in respect of the partie himselfe he is not to behaue himselfe alike in what place and calling soeuer he be for if he be a Magistrate he is to shew his anger not onely in countenance and word but also in action if hee be a father hee is not with Elie to shew his displeasure to his rebellious sonnes onely by milde admonition but also by discreet correction on the other side it is sufficient for him who is a priuate man if he manifest his anger in word or countenance Nay it is vnlawfull for him to proceede any further vnlesse his calling warrant him thereunto Againe the offenders are not to be vsed all alike a meane priuate man is not to shew his anger in the same manner to a noble man or a Magistrate as he would to his equall or inferior for though hee may iustly be angry with his sinne yet he is to reuerence his place and calling The Sonne must not shew his anger towards his father as the father sheweth his towards his sonne for he is bound to feare and reuerence his person though hee iustly hate his sinne And both these points haue the Saints from time to time duely obserued Examples Moses a Magistrate to whom the sword of iustice was committed when hee was prouoked to anger by the sinne of the people did not onely shew his anger in countenance or by a milde admonition but by vnsheathing the sword of iustice Exod. 32.27 and iustly punishing the offenders for their execrable idolatry Iohn Baptist hauing onely authoritie to vse the sword of the Spirit being offended with the hypocrisie of the Scribes and Pharises Mat 3.7 expresseth his anger by sharpe and vehement reprehensions Iacob being a priuate man Gen. 31.36 sheweth his anger towards churlish Laban his father in law by milde and gentle admonitions Ionathan being iustly incensed by the barbarous tyranny of his mercilesse father 1 Sam. 20.34 Dan. 3.16 signified his anger onely by rising from the table and departing The three Children though with a godly zeale they abhorred the Kings prophane Idolatry yet they shewed their displeasure in humble and respectiue words And so though Paul detested the gentilisme of Festus and Agrippa Acts 25 yet he vsed them with all due respect as it beseemed their high calling By all which examples it is manifest that we are to vse Christian seemelinesse and discretion if we would haue our anger approued as iust and holy And so much for the manner of our anger Sect. 11 The obiect of iust anger in the next place we are to speake of the obiect therof that must not be the person of our neighbour but his vice sin iniustice For though wee are to be angry at yea to hate the vices of men yet we are to loue their persons and in the middest of our anger to seek their good especially the saluation of their soules in regard hereof we ought to grieue more for their sin then for the iniuries which by their sins they haue offered vs and thus was holy Dauid affected whose zeale did euen consume him because his enimies had forgotten the word of the Lord. Psal 119.139 Mark 3.5 Ps 119.139 such was the anger of our Sauiour Christ who in the midst therof did mourne for the hardnes of their harts Mar. 3.5 But on the other side we are to take heed that we do not approue of the sin for the offenders sake for we ought to hate sin in our friends parents yea in our own harts or whersoeuer els we find it in no wise to loue this deadly poison though it be brought to vs in a vessel of gold neuer so precious in our eyes Here therefore wee must auoyde two extreames the one to hate the person for the sinnes sake the other to loue the sinne for the persons sake for as we would condemne his folly who would loath an exquisite
picture because it had a spot of dirt vpon it or his that should so extreamely dote vpon the rare workmanship of so excellent a feature that hee also would be in loue with the dirt for the pictures sake on the other side commend his wisdome who should so like the picture as in the mean time he disliketh of the deformity So alike foolish is he who will be angry at the person of man it selfe which was formed after Gods owne image because this image is spotted defiled with sin or he who will like and approue of such filthy corruption and deformities wherewith it is defaced but he is truely wise who so hateth the polluted spots of sinne that in the meane time he loueth Gods excellent workmanship and so esteemeth of the workmanship that he is much displeased with the pollution which deformeth it But the practise of the world is far otherwise for men will hardly bee friend to the person but they will be a friend to the sinne also nor an enimie to the sin but they wil withall maligne the person or else that which is worse they will hate the person of their neighbour and loue his vice And so much for the obiect of iust anger Sect. 12. The time of iust anger The fourth thing to be considered in iust anger is the time which must be short Not that it is vnlawfull to continue long in anger if it continue iust but least our holy anger by reason of our corruption degenerate into malice For as the most pure wine doth in time waxe sower vpon the dregs so our most holy anger if it be long retained is in daunger of receiuing some sowernes of malice from the dregs of our corruption The safest therefore and best course is quickly to be appeased especially if the party offending shew signes of repentance either for his sin towards God or his iniurie offered vnto vs for seeing vpon harty sorrow God pardoneth and forgiueth let vs not retaine that which he remitteth And so much for the time Sect. 13 The ends to be propounded in iust anger The last thing to be considered is the end which if we would haue our anger iust and holy must be iust and holy also The end of our anger is iust and holy when therein we propound vnto our selues eyther the glory of God or the publike good of the church or common wealth or the priuate benefit of him who either suffereth or doth the iniury The glory of God First for the glory of God wee set it forth by our anger eyther when being priuate men we shew our selues his children and seruants by manifesting our hatred and detestation of sin in word or countenance and so adorne the profession which we professe or being Magistrates doe become his instruments in punishing sinnes and executing iustice if therefore either priuate men or Magistrates propound vnto themselues this maine and principall end in their anger it is iust and holy The second end is 2. The good of the Church common welth the good of the Church and common wealth which end though it appertaine vnto all which are members of these bodyes yet doth it more properly belong vnto Magistrates who are to shew their anger in punishing sinne not onely that ciuill iustice which is the proppe of the common wealth may bee maintained but also that Gods anger which hangeth ouer whole Countryes where sinne is countenanced or not iustly punished may be auerted for if sinne be punished by men in authoritie God will not punish the common wealth for it Whereas otherwise if Magistrates wincke at sinne and so neglect their dutie imposed by God the Lord will in anger take the sword of Iustice into his owne hands and punish not onely the malefactour for offending but the Magistrate for not executing his dutie yea the whole Common wealth which is stained and polluted with their sinnes Examples hereof are plentifull in the word of God Examples for the sin of Zimry with Cozby Numb 25 God sent a grieuous plague amongst the people but after Phinees had executed iustice by slaying both the offenders the plague ceased For the sin of Achan Ios 7. God tooke away the hearts from the people so that they fled and some of them fell before the men of Ai but when the malefactor was iustly punished Gods anger was appeased Iudge 21 Because the Beniamites did not punish but rather countenance the sin of those who so shamelesly did abuse the Leuites Concubine we know what followed not onely the offenders but also the whole tribe some few excepted were attached by gods heauy iudgement If therfore Magistrates would haue the Lords anger auerted either from themselues or the common wealth they are to shew their anger in punishing sin if in drawing out the sword of iustice against iniquity they propound vnto themselues the good of the Church and common wealth their end is iust and holy and their anger also The third end of iust anger 3. The good of the party who suffered the iniury is the good of the party who suffereth the iniury for hereby the offender is restrained from committing the like when either priuate men sharply reproue him or Magistrates seuerely punish him for his offence whereas if neyther priuate men doe by their anger shew their dislike nor Magistrates inflict punishment for his misdemeanour he is ready to redouble his iniuries The last end is the good of the party who by offering the iniury prouoketh vs to anger 4. The good of the partie who offered the iniury For priuate men are to be angry with their neighbour not because they maligne him or seeke his hurt but because they may discourage him in his sin and so work his amendment And in like manner Magistrates must shew their anger in punishing offenders not to reuenge themselues on their persons but that they may seeke their good in reforming their vices For what greater good can a man doe his brother then to reclaime him from his sin which otherwise would destroy both body and soule by remaining in it Obiection But here it may be demanded how he seeketh his good and amendement when the punishment is capitall Answere I answer first in those cases there is a comparison of the publike good of the common wealth with the priuate good of the party offending which is to be neglected in respect of the other if therefore his offence be such as deserueth death he is to be punished with death that the burthen doe not lie vpon the land Secondly I answere he doth the partie good by bringing him to the sight of his sin and repentance by apprehending the paine of the punishment whereas otherwise hee would desperately runne on in his sinnes and so cast away both body and soule To preuent therefore cure this desperate disease it is necessarie to apply desperate phisick and to destroy the body