for the reforming of them esteeming the chiefe top and perfection of wisdom to consist in the well gouerning and ordering of these disordered and tumultuous passions If then the heatheÌ„ Philosophers walking in the darke night of ignorance error and illightened only with a small glimmering sparke of naturall reason could thereby both discerne their corruption and also did study to reforme and bring them vnder the rule of reason how much more earnestly should we endeuor not so much to marshall them vnder the coÌ„duict of naturall reason which is it self but a blind leader as to reforme and purge them by the worde of God which like a glorious shyning sunne hath dispelled the foggy mists of ignorance and error and so discouered all the spottes and deformities of them farre more clearely then our blinde reason And as we are earnestly to labor for the reforming of all the affections so most earnestly of al this of anger which of all other is most turbulent and violent if it be not bridled and restrayned And for our better furtherance in so good an endeuor I haue made choice of this text to the end I might shew how far forth anger is to be aprooued imbraced and in what respect it is to be auoided and shunned In handling wherof I wil first shew the meaning of the words and afterwards intreate of their seuerall parts In shewing the meaning of the words I will first define what anger is and then What anger is in generall set downe the diuers sorts therof Anger therfore generallie considered is thus defined it is an affectioÌ„ wherby the bloud about the hart being heated by the apprehension of some iniury offered to a mans selfe or his friends that in truth or in his opinion onely the appetite is stirred vp to take reuenge The names of anger with the notation First wee will speake of the thing defined and after of the definition Anger in the latin tongue is called ira wich name hath his notation from the effect for when by the apprehension of an iniury the hart is inflamed with the heate of anger it doth make a man quasi ex se ire as it were to goe out of himselfe and in this respect he who was angry was said by an vsuall Latin phrase non esse apud se not to be with himselfe and ad se rediisse to haue returned to himselfe when his anger was passed ouer The Grecians did especially vse two names to expresse this affection which did contayne in them the very nature of anger The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the preturbation it self or the heating of the bloud by the apprehension of the iniury offered tother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the appetite or desire of reuenge which followeth the the perturbatioÌ„ So that these two names contayne in them both the materiall formall cause of anger for the materiall cause is the heating of the bloud about the hart which is signified by the first name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formall cause is the appetite or desire of reuenging the iniury offered which is vnderstod by the other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most vsuall name vsed by the Hebrues to signifie anger is Aph. which signifieth also the Nose and by a synecdoche the whole face which name is giuen vnto it either because in a mans anger the breath doth more vehementlie and often issue out of the nose which is as it were the smoke issuing from the flame kindled about the hart or els because in the face anger is soonest discerned by the often entercourse change of collours Our English word anger is deriued froÌ„ the latin word Angor which either signifieth throtling choking or vexatioÌ„ grief because anger worketh both these effects if it be immoderat for it stops the throate leauing no passage for words and it vexeth and tormenteth both the body and the minde And so much for the name now we wil The definition explained speake of the definition First I say it is an affection for the whole essence of a mâ—n consisteth of these 3. things body soule and affections which doe participate of both the other now anger cannot be said to be a qualitie or propertie of the soule alone for the materiall cause thereof is the boyling of the bloud about the hart nor of the body alone for the formall cause namely the appetite and desire of reuenge stirred vp by the apprehension of the iniurie offered doth more properly belong to the soule and therefore I call it a mixt affection proceeding from them both I adde the materiall cause namely the heaâ—ing of the bloud about the harte which heate or inflamatioÌ„ is caused by the apprehension of the iniurie offered or the dislike which the heart coÌ„ceiueth of the iniury apreheÌ„ded which is either in truth an iniurie or but in opinion appearance onely for anger hath not alwaies a true cause but somtime fained and imaginary and this materiall cause namely the heating of the bloud by apprehension of the iniury the formall cause followeth that is to say an appetite or desire of reuenge for before we desire to reuenge the iniury we first apprehend and feele it which desire is either iust or vniust iust if we be angry for a iust cause with those with whome wee ought to be angry after a iust maner obseruing a fit time and to a good end vniust if these circuÌ„stances be not obserued Furthermore in this definition the cause of anger is expressed namely iniurie offered for anger alwayes presupposeth iniury and the subiect therof which is the hart as also the obiect to wit reuenge of the iniury Sect. 2. And so much for the generall definition The kindes of anger of anger now we are to shew the diuers sorts thereof or rather the diuers acceptation of the same affection First it is taken for the naturall affection Naturall anger of anger as it was created of God and had his being in man before the fall Secondly as it is corrupted since the Corrupt anger fall by originall sinne Thirdly as it is renewed and sanctified by Gods Sanctified anger spirite Wee are not therefore with the Stoikes to confound these three together and without difference to The Stoicks confuted condemne them all for how soeuer this affection as it is corrupted is most turbulent and of all others most pernicious yet we are to hould that the naturall affection considered either as it was created by God or so farre forth as it is renewed and sanctified by Gods spirit is iust holie and lawfull And this may easilie be prooued by diuers reasons First because it was created That the affection of anger is in it owne nature lawfull by God and was in man before the fall and before any euill entered into the world being therefore the Lords owne workmanship which by his owne testimonie was approoued to
be very good Gen. 1. 31. and of greater antiquitie then Gen. 1. 31 euill it selfe it followeth that the affection in it owne nature is to be esteemed as good and lawfull Secondly because in many places of Rom. 1. 18 the scriptures it is attributed to God himselfe Rom. 1. 18. the Anger of God is made manifest from heauen agaynst all impietie Ioh 3. 36. he that beleeueth not Ioh. 3 36. in the sonne shall not see life but the Anger of God shal abide vpon him Seeing therfore it is ascribed vnto God to whose most perfect and iust nature nothing agreeth but that which is iust and holy it followeth that this affection it selfe is so to be esteemed True it is that neither this nor any other affection is in God if we speake properly but onely attributed vnto him that our weake capacities may better conceine how he excerciseth his workes eternall counsailes toward his creatures But yet for asmuch as nothing is attributed ascribed vnto him which is not good and iust so farforth as it is ascribed it euidently sheweth that anger in it owne nature is not euill Lastly this manifestly appeareth in that this affection was truly and naturallie in our sauiour Christ himselfe as he was man as it is euident Mar 3. 5. where it is said that he looked angerly Mar. 3. 5 vpon the Scribes and Pharises mourning for the hardnesse of their harts so likewise being incited with an holy anger to see his fathers house turned into a market he driueth the buyers sellers out of the temple John 2. 17. seeing then Christ was angry and yet free from all Iohn 2. 17 sinne it followeth that Anger in it owne Pet. 2. 22 nature is iust and holy Obiecti ∣ on 1 But it may be obiected that Anger is in many places of the scriptures condemned Mat. 5. 22 and forbidden as Math. 5. 22. He that is angry with his brother vnaduisedly is culpable of iudgemēt I answer that not anger simply but vnaduised Anger is there comdemned in a worde al other places Answere where this affection is forbidden are to be vnderstood not of the affection it selfe as it was created or is renewed by Gods spirit but as it is corrupted and depraued with originall sinne for Anger being sactified is not only iust and lawfull but also commendable profitable very necessarie as being the whetstone of true fortitude whereby we are stirred vp and incouraged to maintayne the glorie of God and our owne persons and states agaynst the impietie and iniustice of men Though Anger therfore be but a bad mistres to command yet is is a good seruant to obey though it be but an ill captaine to lead our forces into the field against our spiritual and temporall enemies yet it is a good soldiour so long as it subiecteth it self to the gouernment and discipline of sanctified reason But it is further obiected by the Stoikes Obiecti ∣ on 2 that anger is a perturbation of the minde and therefore euill To this I answere Answere that as the perturbation of the minde which is moued vppon vniust causes is also vniust and euill so that which caused vpon iust necessarie occasiōs is iust and commendable as for example when a man seeeth God dishonoured religion disgraced wickednesse vnpunished If therefore his minde be perturbed and troubled this perturbation is not to be condemned nay to be commended and they rather to be condemned who are not so troubled Thus was our sauiour perturbed when he saw Gods house dishonoured as also when he raysed vp Lazarus Iohn 2. 17 and 11. 23 Nō 24. 7. thus was Phinees disturbed and troubled in minde when he sawe that shamelesse sinne of Zimry and Cozby King 19 Elias when religion was contēned idolatrie erected and the Lords true prophets destroyed Thogh therfore anger be a perturbatiō of the minde it doth not follow that it is euil for not the perturbation it selfe but the cause thereof maketh it good if it be good euill if it be euill Furthermore obiecti ∣ on 3 whereas they obiect that Anger blindeth and confoundeth reason I answer Answere first that if Anger be temperate moderate it doth seruiceablely waite vpon reason and not imperiously ouer rule it and rather maketh a man more constant resolute in walking the path of truth which he hath descried with the eie of a cleare iudgement then any waies dazell or offend the sight whereby he should be caused to stumble in the way or els turne aside into by paths of error Secondly though it should be granted that for the instant reason is some what disturbed with the passion it doth not follow that it is euil or vnprofitable for before the affectiō is inflamed the reason apprehendeth and iudgeth of the iniury and so as it were first kindleth the flame which being kindled doth for the instant perturbe the minde but the perturbation being quickly ouer passed and the minde quieted reasō is made no lesse fit therby to iudge of the iniury much more fit to reuenge it And therefore moderate and sanctified anger is so farre from hurting and hindering the iudgement of reasō that it rather seruiceably aydeth and supporteth it by inciting in-couraging it couragiously to execute that which reasō hath iustly decreed and resolued as therfore the most pretious eysalue doth presently after it is put into the eye dim dazell the sight but afterwards causeth it to see much more clearely so this affection of moderate and holy Anger doth at the first somewhat perturbe reason but afterward it maketh it much more actiue in executing and performing all good designes And somuch for the lawfullnesse of Anger both in respect of the first creation thereof and as it is renewed and sanctifyed by Gods spirit as also concerning the diuers sorts of Anger Now in the next place we are to consider which What anger is cōmaunded and what forbidden of these is commanded or forbidden in my text First for the affection as it was created by God howsoeuer it was iust and holy in it selfe yet now the beauty and excellencie thereof is defaced with the foule spots of originall sinne so that there remaine onely some reliques of the perfection wherein it was created till it be agayne renewed restored by Gods sanctifying spirit This therefore is not here commaunded or forbidden but only that we labour asmuch as may be that it may come neare his former excellencie The other two sorts namely corrupt sanctified Anger the one in these words is cōmaūded the other forbidden These words therefore may be diuided into two generall parts The first an The generall deuision exhortation or commaundement wherin iust and holy anger is inioyned or commended vnto vs in the first words Bee Angrie the second a prohibition or dehortation from vniust and corrupt anger in the next words But sinne not and because by reason
Solomon sayth that Anger is better then laughter for by a sad countenance the hart is made better Eccles 7. 5. Eccles 7. 5. Sect. 7. And so much for the iust causes of anger but there is further required to The cause of iust anger must be waighty holy and lawfull anger not onely that the cause be iust but also weightie and of some importance for if euery smal trifle be sufficient to prouoke vs to anger well may we manifest great iustice but without question we shall shewe little loue for loue suffereth long it is not easily prouoked to anger it suffereth all things 1 Cor. 13. 4. 5. 7. it couereth 1. Cor. 13. 4. 5. 7. 1. Pet. 4 â— a multitude of sinnes 1. Pet. 4. 8. how little loue therefore haue they who are angry vppon euery small and trifling occasion how iust soeuer it be Let vs then before we let the raynes loose to anger consider not only of the iustnesse of the cause but also whether it be light or waightie and if we finde that it is but a trifle we are eyther wisely to disseÌ„ble it or mildly to passe it ouer knowing that in many things we offend all Iam. 3 2. if waightie then we may not onely iustly but also necessarily we are bound to shewe our anger for it is no lesse a sinne to shewe mildenesse where the Lord requireth anger then anger where he requireth mildenesse Sect. 8. And so much for the causes of our What is required to iust anger in respect of the maner 1. Moderation anger now we are to speake of the maner wherein first this generall rule is to be obserued that we vse moderation least we mingle therwith our corrupt carnall anger and so it degenerates into fleshly anger and from that to fury Let vs therefore herein imitate the Lord himselfe who in wrath remembreth mercie and not so be carried away with the violence of anger that in the meane time we forget loue And on the other side we are not with Ely to be altogether remisse and milde when either Gods glory or our nighbours good requireth that we should shew iust anger and so by approuing the sinne for his sake that offendeth make our selues accessary to the sinne and consequently subiect to the punishment but we must keepe the meane if we will approue our Anger to be iust and holy The neglect where of causeth many The neglect of moderation to fall into sinne for some if they can maske their deformed anger vnder the fayre visard of a iust pretence they think they may lawfully shew all 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 maner they greiuiously sinne agaynst 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 do in the execution thereof vse all barbarous crueltie so they beeing commaunded by God to be angry with the sinnes of their bretheren 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 be vnmasked there will appeare nothing but rancour and malice disguised vnder this fayre pretext for let their friend to whom they are and must bee much behoulden commit offences farre more notorious and they who seemed almost choaked with a small gnatte can finde roume in their consciences to swallow a pill of sinne as bigge as a Camell if it be sugered ouer with the sweete title of freindship Others vnder pretence of a milde or patient nature are content to heare God dishonoured his seruants scorned and all religion disgraced but cursed be such mildenesse as causeth vs to betray the glory of God and his truth by houlding our peace and wincking at the offenders These men who are so milde modest in defending Gods cause that they are readie to blush if they but in a worde shewe their dislike of sinne as though they had done that whereof they might be ashamed will blush and swell for anget if their owne credit bee but touched or their reputation suffer any disparagement and whence doth this proceed but from the ouermuch loue of themselues and ouer little loue of God whence is this bastard mildenesse but from pride the mother of euill which causeth them to seeke the prayse of humanitie and curtesie by betraying Gods glory Sect. 9. The second thing required in the maner 2 Christian modesty and charity is that vvee obserue christian modestie and charitie in abstayning from malicious and wicked speeches or vniust and spitefull actions in expressing our anger and to this purpose we are alwayes to remember of what spirit vvee are for vndoubtedly how iust soeuer our cause be if we defend it with spitefull and bitter speeches it is not the spirit of God which speaketh in vs. Let vs rather follow the example Ioh. 18. 23. of our sauiour Christ who when he was buffeted and grosely abused reproued the offender vvith great mildenesse and of Michaell Tharchangell who vvhen he stroue with the Deuill himselfe about the bodie of Moses durst not Iude. â— blame him with cursed speaking but sayd the Lord rebuke thee Sect. 10. The third thing required is that in 3. A fit decorum and due respect of the parties our anger there be obserued a fit decorum and due respect and that both in regarde of the partie himselfe who is prouoked to Anger and also the other vvith vvhome hee is angrie for fyrst in respect of the partie himselfe hee is not to behaue himselfe alike in vvhat place and calling soeuer he be for if he be a magistrate he is to shew his anger not onely in countenaunce and vvoorde but also in action if he be a father he is not with Elie to shewe his displeasure towardes his rebellious sonnes onely by milde admonition but also by disâ—reete correction on the other side it is sufficient for him who is a priuate man if he manifest his anger in woord or countenance Nay it is vnlawfull for him to proceede any further vnlesse his calling warrant him the revnto Agayne the offenders are not to be vsed al alike a mean priuate man is not to shewe his anger in the same maner to a noble man or a magistrate as he would to his equall or inferior for though he may iustly be angry with his sinne yet he is to reuerence his place and calling The sonne must not shewe his anger towardes his father as the father sheweth his towardes his sonne for he is bound to feare and reuerence his person though he iustly hate his sinne And both these pointes haue the Examples Saintes from time to time duly obserued Moses beeing a Magistrate to whom the sworde of iustice was committed when he was prouoked to anger by the sinne
of the people did not onelie shew his anger in countenance or by a milde admonition but by vnsheathing the sworde of Iustice and iustlie punishing Exod. 32. 27. the offenders for their execrable idolatrie John Baptist hauing onely authoritie to vse the sworde of the spirit being offended with the hypocrisie of the Scribes and Pharises expresseth his Math 3. 7. anger by sharpe and vehement reprehensions Iacob beeing a priuate man Gen. 31. 36. sheweth his anger towards churlish Laban his father in lawe by milde and gentle admonitions Ionathan being iustlie incensed by the barbarous tirannie of 1. Sam 20 34 his mercilesse father signified his anger onely by rising from the table and departing The three children though with a godlye zeale they abhorred the Dan. 3. 16 kings prophane idolatrie yet they shewed their displeasure in humble respectiue words And so though Paul detested the gentilisme of Festus and Agrippa yet he vsed them with all due respect as it beseemed their high callings By all Act◠25 which examples it is manifest that we are to vse Christian seemelines and discretion if we would haue our anger approued as iust and holy And somuch for the manner of our Sect. 11. Anger in the next place we are to speak The obiect of iust Anger of the obiect thereof and that must not be the person of our neighbour but his vice sinne and iniustice For though we are to be angrie at yea to hate the vices of men yet we are to loue their persons and in the middest of our anger to seeke their good especially the saluation of their soules and in regard hereof we we ought to grieue more for their sinne then for the iniures which by their sinnes they haue offered vs. And thus was holy Dauid affected whose zeale did euen consume him because his enemies had forgotten the worde of the Psal 119. 139. Lord Psal 119. 139. and such was the anger of our Sauiour Christ who in the midest thereof did mourne for the hardnesse of their harts Mar. 3. 5. But on the Mar. 3. 5. other side we are to take heede that we doe not approue of the sinne for the offenders sake for we ought to hate sinne in our friends parents yea in our owne harts or wheresoeuer els we finde it and in no wise to loue this deadly poyson though it be brought vnto vs in a vessell of gold neuer so precious in our eies Here therefore we must avoyd 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 i◠or his that should so extreamly dote vpon the rare workmanship of so excellent a feature that he also would be in loue with the dirte for the pictures sake and on the other side cōmend his wisdome who should so like the picture as in the meane time he disliketh of the deformitie So alike foolishe is he who will be angrie at the person of man it selfe which was formed after Gods owne image because this image is spotted and defiled with sinne or he who will like and approue of such filthie corruptions and deformites where with it is defaced but he is truly wise who so hateth the polluted spots of synne that in the meane time he loueth Gods excellent workemanship and so esteemeth of the workemanship that he is much displeased with the pollution which deformeth it But the practise of the world is farre otherwise for men will hardlie be friend to the person but they will be a friend to the sinne also nor an enimie to the sinne but they will with all maligne the person or els that which is worse they will hate the person of their neighbour and loue his vice Sect. 12. And so much for the obiect of iust anger The fourth thing to be considered The tyme of iust anger 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 holie anger if it be long retained is in daunger of receauing some sowrenesse of malice from the dregs of our corrupruption The saufest therefore and best course is quicklie to be appeased especiallie if the partie offending shew signes of repentance eyther for his sinne towards God or his iniurie offered vnto vs for seeing vppon hartie sorrow God pardoneth and forgiueth let vs not retaine that which he remitteth Sect. 13. And so much for the time The last The ende◠to be propounded in iust anger thing to be considered is the end which if we would haue our anger iust and holie must be iust and holy also The end of our anger is iust and holy when therein we propound vnto our selues eyther the glorie of God or the publick good of the church or common wealth or the priuate benefit of him who either suffereth or doth the iniure First for the glorie of God we set it forth by our anger The glory of God either when being priuate men we shew our selues his children and seruants by manifesting our hatred and detestation of sinne 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 therfore either priuate men or Magistrates propound vnto themselues this maine and principall end in their anger it is iust and holie The second end is the good of the 2. The good of the church and common wealth church and common wealth which end though it appertaine vnto all which are members of these bodies yet dooth it more properly belong vnto Magistrates who are to shew their anger in punishing sinne not onely that ciuill iustice vvhich is the proppe of the common vvealth may be mainteined but also that Gods anger vvhich hangeth ouer whole countries vvhere sinne is countenanced or not iustly punished may be auerted for if synne be punished by men in authoritie God vvill not punish the common vvealth for it Whereas otherwise if Magistrates vvincke at synne and so neglect their dutie imposed by God the Lord vvill in anger take the sworde of Iustice into his owne hands and punish not only the malefactour for offending but the Magistrate for not executing his duty yea the whole cōmonwealth which is stained and polluted with their sinnes Examples hereof are plentifull in the Examples vvorde of God for the synne of Zimrie vvith Cozby God sent a greiuous plague Nom. 25. amongst the people but after Phinees had executed iustice by slaying both the offenders the plague ceased For the sinne of Achan God tooke away the hartes from the people so that they fled and
the furious flame of anger be kindled in our harts Couetousnesse 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 see in their example who beeing 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 and by them also who despise the meanes of their saluation in compaparison of a small worldly trifle and yet anger beeing 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 enemie are content to forfeit their goods though they be neuer so couetous besides the double hazard of their liues which they incurre both in their priuate quarrell and in satisfying by deserued punishment publick iustice The like also may be sayd of them who by anger beeing incired to reuenge are content to spend all their substance by prosecuting wrangling sutes in law of little or no importance to the end they may impouerish him also with vvhom they are offended and so are content to pull the house vpon their owne heades that they may ouerwhelme another vnder the waighte of of the same rume Feare also is an affection of no small force and violence for oftentimes it compelleth men to thrust themselues into imminent daungers that they may auoyde daungers and to kill themselues for feare o◠greater torments and yet anger vanquisheth feare many tymes causing them who vvould tremble to see anothers wound 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 other 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 Sect. 3. Considering therefore that this turbulent vice of vniust anger is in the eyes of God so haynous in regarde of vs so generall and in respect of it owne nature so strong and violent I purpose to intreate of it at large to the end vvee maye learne the better to preuent it or the more easily to subdue it And to this purpose I will first shewe vvhat it is and vvhat 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 Vniust anger is a wrongfull and an vnreasonable desire of reuenge The definition of vniust anger stirred vp in vs by vniust causes wherby we hauing no respect of the glory of God nor the good of our selues or our brethren are after an iniust and immoderate maner angry with them with whom we ought not to be angry That vniust anger is a desire of reuenge it is so euident that it needeeh no Anger an vnreasonable desire of reueng proufe for we know by dayly 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 conceyued of it If he be iniured by a scornfull looke he seeketh to reuenge it with a disdaynfull 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 reasō causeth smal iniuries seeme great according to that false opinion inciteth men to take reuenge without all proportion For an angry looke with angry words for angrye words with blowes and for blowes with death according to the violence of the affection and not the qualitie of the iniurie receaued Sect. 4. Now that this desire of reuenge is vniust and vnreasonable it appeareth by that which followeth in the definition And first because the causes therof are vniust The causes of vniust anger are eyther The causes of vniust anger 1. internall 1. selfloue internall or externall The internall causes are diuers as first selfe loue whereby we so immoderately loue our selues that we neuer thinke of the iniuries and indignities which we offer others or els suppose them to be 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 mole-hils it causeth the hart easilie to apprehend the wrong busie in meditating of it being apprehended eager in seeking reuenge after meditation and the hand no lesse forwarde in acting those tragedies which the hart hath inuented For by selfe loue men are induced to thinke themselues worthie of all loue and honour and therefore if a small iniurie be offered vnto them they suppose that death is too small a reuenge for so great an indignitie offered to such worthie personages Yea if they be not so much respected as their haughtie ambition desireth or if others be preferred before them and that deseruedlie this is matter enough to prouoke them to furious rage not onelye 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 vvho because God respected the offering of Abell more then his was incensed to wrath and had his anger so inflamed that nothing could quenche it Gen 4. but the bloud of his deare brother and in Saule who could with no patience endure that the praises of Dauid should surmount his in the sight and audience 1. Sam. 18. 8. of the people but was enraged with deadly anger against him who for his merits deserued to be aduaunced And thus doth selfe loue make a man wincke at those iniuries which he offereth others and to put on the spectacies of affection when he looketh on those wronges which are offered to himselfe whereby it commeth to passe that euerie small iniurie seemeth great and prouoketh to great anger Whereas if we thought meanelie of our selues and loued our neighbours as our selues wee would not suffer our iudgement to be so ouer balanced vvith the weight of affection in iudging of the iniurie nor giue the raynes to our anger in persuing it with reuenge Sest 5. The second internall cause of vniust Anger is pride and arrogancie The second cause of vniust anger pride of spirit which is a fruite of selfe loue 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 be more sharp sighted in discryeng wrong and more furiouslie insolent in taking reuenge The reason hereof is apparant proude men being iealous of their
for why perhaps thou didest hope for more then thou didest deserue or then thy friend could conuenientlye geue but if thou wouldest not be vngratefull consider rather what thou hast receiued then what thou hast not receaued before how many thou art preferred rather then how many are preferred before thee Sect. 3. Thirdly the cause of our anger is 3. wheÌ„ the cause is light and of no moment vniust when we are prouoked therevnto by euery small and trisling occasion because hereby loue and charity is notably violated when euery slight cause incenseth vs to anger for loue suffereth all things 1. Cor. 13. 7. and therefore their loue is small who will suffer nothing 1. Cor. 13. 7. Loue couereth a multitude of sinnes Pro. 10. 12. they therefore who Pro. 10. 12 rather finde causes where they are not then couer them where they are doe plainly shew their want of loue and their too great pronenesse to anger it is the nature of loue to make great faultes seeme little and little faults none at all but anger maketh euery small slip a capitall offence and euery worde of disgrace worthie a stabbe And as when we behould the sunne rising thorough thick and foggie vapours we imagine it to be of a farre greater quantitie then when the ayre is pure and cleare so when the foggie mists of anger doe ouershadowe reason wee suppose euery fault to be greater then it would appeare if this turbulent affection were dispelled with the liuelie heate of ardent loue Some are angrie of the imperfections of nature which being not in the parties power to amend should rather moue compassion then prouoke anger Others are angry at faultes committed at vnawares vnwillinglie and vnwittinglye whereas they might with as great reason be angry with a traueller for going out of his way or with one who stumbleth in the darke for not keeping footing or with a blind man for iustling or rushing against them For as the want of bodely sight causeth the one so ignoraÌ„ce which is nothing els but the blindenes of the minde causeth the other or with one who is sick because he is sicke for what is ignorance but the mindes maladie but he whose hart is seasoned with true wisdome is not easily prouoked with faults of ignorance vnlesle it be wilfull or extreamly rechlesse considering that while we continue in this vale of misery our minds are shadowed with more then Cimerian darkenes And therefore these small trifling errours whereinto wee fall for want of knowledge will in them rather moue laughter or at least pitie then prouoke anger For as the vnhappy speaches and shrewd turres of little children are excused because they proceed from vvant of vvit so should the same excuse serue for them vvho commit faults thorough ignorance and simplicitie Sect. 4. Lastlie our anger is vnlawfull when 4. when the end is vnlawfull as in our anger we propound vnto our selues no lawfull end as the glorie of God the publicke good of the Church or common wealth or the priuate benefit of our selues or of our neighbours but rather priuate reuenge and satisfiyng of our tumultuous affections by the hurt or destruction of him with whom we are displeased And this is alwayes to be obserued in all examples of vniust anger as in Caines anger towards Abel Saules towards Dauid Nabuchadnezers towards the three children the Scribes and Pharises towards our Sauiour Christ And so much for the causes of vniust anger now we are to speake of the properties thereof Of the properties of vniust anger Cap. 4. Sect. 1. THe first propertie of vniust anger is The first propertie want of moderation that it is immoderate for though our anger haue neuer so iust a cause yet if it growe violent and degenerate from anger to wrath and furie it is vniust for it sauoureth not of the spirit of God who is mercifull and easie to be intreated but rather of the flesh and the corruption thereof And therefore wrath that is violent anger is numbred amongst the works of the flesh the doers whereof shall not inherit the kingdome Gal. 5. 20 21. How to diseeme immoderate anger 1. by the fruites of God Gal. 5. 20. 21. Now if we would know how to discerne when our anger is immoderate it is easelie knowne by the fruites thereof As first when it prouoketh vs to vtter wordes dishonourable to God either by prophane blaspheming of his holy name or wicked cursing and imprecations whereby we desire that he should be the executioner of our malice or opprobrious to our neighbours as when our anger bursteth out into bitter and reuiling speeches tending onelie to his disgrace An example whereof we haue in Shemei 2. Sam. 16. 5. who reprouing Dauid 2. Sam. 16. 5. for his sinnes vseth such gaule and bitternes that it clearelie appeareth his anger proceeded not from the hatred of his sinne but rather of his person Secondly vvhen vve haue no regarde of any decorum or order eyther in respect â— By the want of fit decoruÌ„ of our selues or those with vvhom vvee are angry Not in respect of our solues as vvhen by anger vve are prouoked to take reuenge being but priuate men vvhereas reuenge belongeth only to God and to the Magistrate vvho is the Lords deputie according to that Rom. 12. 19. Auenge not your selues but giue Rom. â—2 19. place to anger that is to Gods anger and reuenge For it is written vengeance is mine and I will repaye it saith the Lorde They Deut. 32. 35. therefore vvho take vpon them reuenge hauing no lawfull calling therevnto violate Gods ordinance by arrogating to themselues one of Gods royall priuiledges so make themselues guilty of high treason against God as they are guilty of treason against an earthly prince vvho intermeddle with any of their royall prerogatiues So also our anger is immoderate when vve haue no respect of the party vvith whom we are angrie as when the sonne being prouoked to anger against his father though it be for a iust cause doth not vse him vvith that respect and reuerence vvhich becommeth him but bursteth out into vndutifull and insolent speeches quite contrarie to the example of Iacob who being but a sonne in lawe did not in his anger forget his dutie but vsed all discretion and moderation Gen. 31. 36. and of Ionathan vvho though he had iust cause to be angry vvith his Gen. 31. â—6 father Saule yet he onely shewed it by rising from the table and departing 〈…〉 34. and the like may be said of 1. Sam. 20 34. the 〈…〉 anger towards his maister the subiects towards the Magistrate and of all inferiours towards their superiours For howsoeuer the law of God bindeth vs to be angrie when iust cause is offered yet it also tyeth vs to moderation and discretion For it is the author of order and not confusion Sect. 2. The second propertie of vniust anger The secoÌ„d
propertye of vniust anger is in respect of the obiect is in respect of the obiect for wheras iust anger opposeth it selfe onelie against sinne and iniustice vniust anger is incensed against the person of the offendour yea oftentimes of them who are innocent nay because they are innocent as appeareth by those examples which before I rehearsed But if wee will be Christs disciples we must follow his doctrine and example His doctrine Math. 5. 44. Loue your enemies doe good to those that hate you c. that you may be the Mat. 5. 44 sonnes of your father which is in heauen Where he plainely intimateth that they are not the sonnes of God who doe not loue the persons of their very enemies we must follow also his example who prayed for his enemies euen while hee was vppon the crosse subiect to their outragious iniuries Luke 23. 34. which Luke 23. 34. blessed president holy Stephen imitated Act. 7. 66. Acts. 7. 66 But many are not only incensed against the persons of their enemies who are men like vnto themselues but also with bruite beasts which are not capable thereof as we may see in the example of Balaam Num. 24. 10. yea euen with NuÌ„ 24. 10 things vvhich want both sence and life and so was Xerxes angry with the riuers Plutarch de cohib wacun and sent letters full of menacing threatnings to the hils And many such are subiect to continuall view vvho if any thing in their hands displease them will not sticke to dash it agaynst the ground though after they are fayne to take it vp againe or to spoyle and breake it in peeces though afterwardes they must be glad to bestow great labour in repayring that which by greater folly they haue defaced But these men may fitly be compared vnto children who hauing gotten a fall beate the earth so they hauing receiued some hurt through their owne folly or negligence are angry with those things which are ruled by them as bare instruments Sect. 3. The last propertie of vniust anger respecteth the time when as it beeing long retayned becommeth hatred And this happeneth not onely when men are prouoked vnto anger vppon waightie causes but also wheÌ„ it is grouÌ„ded on the most slight occasions for when vayne trifles haue stirred them vp to wrath they perseuer in it least they might seeme to haue begunne without cause and so agaynst all reason the vniustice of their anger makes theÌ„ persist in it with greater obstinacie For therfore they retayne it yea increase it that the greatnes of their anger may make men beleeue that it could not choose but arise from some waightie occasion iust cause so they chuise rather to seeme iust then to be iust But more of this afterwardes when I come to speake of the restraynt of vniust anger Of the kindes of vniust anger Cap. 5. Sect. 1. ANd so much concerning the causes and properties of vniust anger now we are to speake of the kindes thereof It admitteth of a twofould distinction first it is eyther hidden and couert or els professed and manifest Hidden anger is Hidden anger which is comendable of two sortes the first is commendable when as men labour by all meanes possible to subdue the affection to smother the flame after it is kindled that it burst not forth into vnseemely wordes or actioÌ„s sauouring of reuenge And this is a fruite of the spirite which when it cannot repell anger and keepe it from entrance in the next place it endeauoureth to expell and represse it The other sorte of hidden anger is to Hidden anger which is to be condemned be coÌ„demned when as men nourishing it in the hart do notwithstanding conceale it that they may haue the better oportunity of reueÌ„ge which they are purposed to seeke with such a full resolution that they refuse all parley least they might be brought to a truce or coÌ„clude a peace This anger is farre worse then that which is professed both in respect of the partie who is angry and the other with whom he is angry In respect of the partie himselfe because contayning in him this turbulent affection it doth vex and torment him like a raging fire which hath no passage or a violent streame whose current is stopped And hereof it is that anger is sayd to be of the vipers brood because it pineth and consumeth him in whom it is bredde In respect of him also with whoÌ„ he is angry because it maketh him lesse wary in preuenting his malice therfore the more easily surprised In regard whereof a secret enemie is more daungerous then one who professeth his emnitie for as a small companie of men lying in an ambushment will more easely ouercome a greater force then if they should march agaynst them with banners displayed so a weake enemie hiding his anger and watching his best oportunity of reuenge is more like to circumuent and surprise one more mightie then himselfe then if he should professe his malice Examples hereof wee haue in the Examples scriptures in the olde serpent who cloked extreame malice vnder goodly wordes and fayre promises professing himselfe a kinde friend to our first parentes when hee wholy intended their eternall destruction Gen. 3. 1. c. as also Gen. 3. 1. in Cain who talked familiarly with his brother as in times past when as he alreadie had resolued his murther in his hart which also presently after he acted with his hands Gen. 4. 8. So Absolon like a cunning Gen. 4. 8. courtier concealed deadly malice two yeeres together against his brother Ammon to the end that beeing not suspected he might obtayne the more fit oportunitie of reuenge 2. Sam. 13. 22. 23. 2. Sam. 13. 22. 23. The like example we haue in Ioab who kindly saluting Amasa cruelly stabbed him while he louingly embraced him 2. Sam. 20. 9. As also in the traytor Iudas who betrayed his mayster while he kissed 2. Sam. 20 9. him Luk. 22. 47. Neyther is our age fruitfull in all sinne barraigne of such Luk. 22. 47. exampleâ— for how many Italionate machiuilians liue among vs who will not sticke to giue most kinde congeis with hand cappe and knee to them from whom they are most enâ—â—râ—nged in their harts and looke most smoothly vppon them agaynst whom they haue conceyued deepest malice So that their anger is like vnto riuers which are most daungerously deepe where the streame runneth stillest and smoothest If you aske these men the reason hereof they wil tell you that according to the rules of their maister Machiuill Professa perdunt odia Senec in Medea vindictae â—ocum Professed anger taketh a way oportunitie of reuenge but let vs know that as in malice and dissembling thereof they are like vnto the Deuil himselfe so without repentance they shall be like to him in punishment And so much for hidden anger Sect. 2. Professed anger is to be seene when eyther
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
continuing in our Anger vvhat doe wee els but intreate the Lord that he will continue his anger towards vs A notable place to this purpose we haue Eccl. 28. 1. He that seeketh vengeance shall finde vengeance of the Lorde and he will Eccles 28. 12. c. surelie 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 desire forgiuenes of the Lord 4. he wil shew no mercie to maÌ„ who is like him selfe and will he aske forgiuenesse of his owne sinnes 5. If he that is but flesh nourish hatred and aske pardon of God who wil intreate for his sinnes 6. Remember the end and let emnitie passe c. It also maketh men notablie sinne against the third commaundement by causing them thorough impatience to fall into cursing and imprecations swearing and blaspheming the name of God It causeth them also grieuouslie to sinne against the fourth commaundement by making them vnfit for the exercises of the Sabaoth as Inuocation and hearing of the worde because they who are possessed therwith haue their minds disturbed and distracted either by thinking vpon the iniurie or els of reuenge So that there is not one commaundement of the first table which anger doth not notoriouslie violate But as it ouerthroweth the vertues It ouerthroweth Iustice charitie of the first table which respect pietie so also of the second table which respect Iustice and first of all iustice it selfe whose generall rule is this Vt suum cuique tribuatur that that be 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 charity which is the some of the second table whose generall rule is this That we loue our neighbours as our selues for anger in steed of performing any duties of loue causeth men to bring forth the fruits of hatred and in stead of louing their neighbours as themselues it maketh them to hate them as their mortall enimies Infinite it were to stand vpon particulars but by this which hath beene said it is apparant that the furious flame of anger doth consume in vs all the vertues and sanctifying graces of Gods spirit wherein principallie the Image of God consisteth Sect. 2. Secondlie as it defaceth in vs the image of God so it doth make vs like 1. Vniust anger maketh men like the deuill vnto Sathan for hee is the spirit of discension wrath and reuenge as God is a spirit of loue and peace It is the nature of Sathan to delight in rage and furie for he is a murtherer from the beginning Joh. 8. 44. not onely murthering Ioh. 8. 44 himselfe but prouoking others to murther by filling their harts with wrathe and reuenge And this the Heathens were not ignorant of for they called these wicked spirits which are the authors of anger discension and reuenge furies because they filled mens mindes with furie and madnesse Sect. 3. Thirdly it maketh vs subiect to Gods 3. It maketh men subiect to Gods anger Math. 6. 14. 15. anger for as we forgiue others so doth God forgeue vs. Math. 6. 14. 15. If therefore wee retayne our anger towardes our brethren God will retaine his anger towards vs. We know by common experience that he who is appointed an arbitratour or daysman to reconcile neighbours is oftentimes by the froward behauiour and obstinate stiffnes of the one partie so offended and displeased that whereas he was indifferent he is made an aduersarie so the Lorde playeth the part of an vmpire or arbitratour to worke reconciliation betweene brethren But if either of them bee so stiffe and contentious that he will not be reconciled what doth he els but by refusing the Lordes arbitrement and detetmination make God his enimie Sect. 4. Fourthly it exposeth men to contempt 4. Vniust anger exposeth meÌ„ to contempt for howsoeuer they are therefore angry because they would not bee despised and disregarded yet nothing in truth doth sooner worke contempt in the mindes not onely of strangers but also of a mans owne children and seruants then vniust anger For when their anger and the fruites thereof clamorous brauling and fighting are vsuall and common aswell for trifles as waightie matters men desperately contemne both when they haue no hope to preuent either They therefore who desire that these bitter drugs of correction should haue any effectuall operation in the mindes of inferiours for the purging away of their faults and vices must vse CorrectioÌ„ to be vsed like Physicke them like Physick which if it be ordinary will worke noe extraordinary effect because it groweth familiar with our natures and therfore not fit to worke vppon them nam medentur contraria and hence it is that Physick becommeth vnprofitable to those men in the time of greeuous sicknes which vppon euery trifling occasion haue vsed it in the time of health and made it as it were sauce to disgest their meate so if we would haue the physick of the minde correction and chastizement to worke desired effect they must be vsed sparingly and not for euery slippe and infirmity which oftentimes in wisdome should be dissembled as though it were not perceiued and often The vanity of ordinary scoulding and brawling pardoned in hope of amendment otherwise if euery toye and small ouersight prouoke anger and anger incite to scoulding and fighting not onely the parties corrected are not bettered but rather made more obstinate and obdurate in their vices for their harts like Anuils become harder with often beating but also he that correcteth doth disfurnish himselfe of all fit remedies to cure more desperate diseases For if he vse bitter chiding and seuere fighting for the cure of euery trifling fault what remedie doth he reserue for correcting and reforming haynous offences surelie none Whereby it commeth to passe that inferiours will not be restrained from committing all faults but rather will be as easelie induced to commit the greatest as the least because there is no great difference in the punishment But he who is wise and discreet will passe ouer many small faults as though Discretion required in correction he perceiued them not both because as one saith Gratissimum est genus veniae nescire quid quisque peccauit It is the most acceptable kinde of pardon to seeme Senec. de ira lib. 2. cap. â—3 ignorant of the fault as also least taking notice of euery little slippe hee make the offendour shamelesse and impudent in defending that as well done which hee cannot excuse as not done Whereas so long as he thinketh his fault vnknowne he will bee so fearefull of committing the like that he wâ—ll be carefull in hiding that which he hath alreadie committed But if he perceiue that the offendour taketh
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
man is entred into them he cannot easilie giue them ouer Because he thinketh that it will derogate from his witte and iudgement if he be forced to yeelde though it be to a truth and besides men naturally desire to bring others to be of their opinion and therefore they will vse great earnestnesse to perswade and often times burst out into anger and furie if they cannot obtayne their desire Sect. 8. The eyght meanes to preuent anger 8. To auoyde the companie of collerick men Pro. 22. 24 is to auoyde the company of those who are angrie and chollerick because men will easilie bee infected with their contagion And this Salomon teacheth vs. Pro. 22. 24. Make no friendship with an angrie man neither go with the furious man least thou learne his wayes and receaue distruction to thy soule And also because they are likely to be prouoked by them and to receaue the heate of their flame For as one sticke of wood beeing set on fire doth kindle that also which is next vnto it So one man beeing inflamed with anger inflameth them also who are neere about him with his prouocations Sect. 9. Lastly those who finde themselues 9. To bridle anger for a day by nature prone to anger are to labour and as it were to vow with themselues that they will containe their furie for one day whatsoeuer occasion shall bee offered and after that another and a third and so by little and little they shall attaine vnto an habit of patience and custome will alter nature The remedies to expell or bridle Anger Cap. 9. Sect. 4. ANd so much for those meanes and remedies whereby we may preuent and repell anger before wee fall into it Now in the next place I will set downe how we are to behaue our selues after that anger hath made an entrance and taken place in vs. And this the Apostle teacheth vs in the restraint Let not the Sunne goe downe on your wrathe That is if thorough infirmitie yee fall into vniust anger yet continue not in it but rather abandon this corrupt affection with all possible speede So that our anger must not sleepe with vs and after wee awake awake also we must not vse it like our garments laye it aside ouernight with a purpose to take it againe the next daye but rather vvee are to put it off lyke the olde man with full resolution neuer agayne to entertayne or assume it or like some polluted ragges vvhich are not vvorthe the wearing And this must wee doe not once or twise but if euery day with the sunne anger arise in our harts we are euery day to dislodge and expell it before the sunne going downe And as the night doth coole the heate which in the day time the sunne hath made so must it also quench the flames of anger kindled in our harts And not without The daunger of anger retained great reason he requireth that before night commeth we abandon anger for otherwise we shall giue place to the diuells tentations as he intimateth in the wordes following for hauing exhorted vs not to let the sunne goe down on our wrath he presētly addeth Neyther giue place to the diuell Noting thereby that they who do not onely entertaine anger in the day but also lodge it in the night do thereby lay thē selues open to the fiery darts of Sathan For he continually goeth about like a roaring seeking 1. Pet. 5. 8 whom he may deuoure And when he findeth such as haue retayned anger euen in their beds thinking them a fit pray he approcheth with his bellowes of fury he more inflameth the fire of anger till it flameth out into furious reuenge he aggrauateth the iniury receiued telling thē that if they put vp such an indignity they wil expose thēselues to the like or for suffering this loose all their credit and reputation by incurring the note of cowardize And so hauing wrought in their harts a full resolution to take reuenge in the next place he putteth into their heades the most fitte meanes and oportunitie of performing it with all rage and cruelty And so often times it commeth to passe that when they arise they put that in practise which they haue deuised lying vppon their pillow To preuent therefore so great an euil if we cannot altogeather repel anger yet let vs soone expell it For though at the first it be but a small sparke yet if it bee nourished it will quicklye increase to a furious flame As therefore when a house is newly set on fire men labour earnestly and with all speede to to quench it before it haue taken hould of the mayne poastes and great beames otherwise it will be too late afterward when it is increased to his full strength so when our heartes are first set on fire with anger we are presently to quench it with the water of the spirit for after we are throughly enflamed it wil be too late to apply any remedie till the flame hauc spent it selfe But some will say I fall into anger many times when I neuer meane it and it Obiection hath ouercome me before I am aware how therefore should I preuent that which I do not foresee or free my selfe from it seeing it violently ouerruleth me Answere To the first I answere that if we carefully watch ouer our selues wee shall easily perceaue when we are inclining to anger for as there are many signes vvhich goe before a storme and many symptomes vvhich discouer diseases before we fall into them So we may easily discerne in our selues many notes and signes of this tempestuous storme and raging feuer of the minde vniust anger To the other I answere that anger doth not presētly as soone as it is entred into the hart ouerrule vs before it be growne to greater strength then it hath at the first for as the greatest fire hath but a small beginning and when it hath but begun is easily quēched so the most furious anger attayneth not to his full strength at the first entrance but by little and little increaseth like a flame by taking hould of new matter And therefore howsoeuer after it hath wholy inflamed a man it is most hardly quenched yet in the beginning thereof it is easily suppressed Sect. 2. But let vs see the meanes how The first meanes to withdraw the foode thereof we may subdue anger after it hath giuen the assault The meanes is by withdrawing the foode from it wherwith it is nourished For as the greatest fire if new matter be not supplied will of it selfe go out so the most furious anger will soone be mitigated if it be not continually nourished with a new supply of matter Multiplying of words the chiefe foode of anger The cheife nourishment vvhereby anger is nourished and increased is multiplying of vvords for though the iniurie at the first be small yet if eyther it be aggrauated by him that suffereth it or defended by him that offereth it it incenseth men
it then that it should be ouer come of it selfe that he should quenche it with the water of the spirit then that it should last vntill it burne out for not onely this but all other passions will in time tyre themselues and fall downe vvith their owne ruine But if they purpose to liue in perpetuall enmity let them consider that they nourish in themselues a Viper vvhich vvill fret out their owne bowels For vvho receiueth more vexation griefe and disquietnesse by anger then himselfe vvho is subiect to the passion and what doth sooner cut off the thred of life then the sharpnesse of fretting griefe Lastlve let him thinke with himselfe what good time he spendeth in a badde matter which being so shorte and precious should bee more esteemed and better imployed as in seeking to get friends and not to loose them being gotten by vniust anger in pacifying and reconciling enemies rather then exasperating them by offring new iniuries in performing the workes of charity Christianity that so we may heare at the latter day that comfortable sentence Come yee blessed and inherite the kingdome prepared for you For I was an Mat. 25. 34 hungred and you gaue me meate c. rather then in acting the workes of the flesh among which anger is numbred Gal. 5. 20. which who so commit shall Gal. 5. 20. not inherite the kingdome of God but shall heare that fearefull sentence Goe yee cursed into euerlasting fire which is prepared for the diuell and his angels Math. 25. 41. Sect. 6. The last and chiefe meanes both to The last meanes feruent prayer keepe vs from falling into anger and to subdue it after it hath taken hould of vs is earnest and hartye prayer vnto God that he would vouchsafe vs the gratious assistance of his holy spirite vvhereby our affections may be so ruled and sanctified that they being freed from naturall corruption may be made fit and seruiceable for the setting forth of his glory the good of our brethren and the furthering of our owne saluation For it is only the water of the spirit and the shield of faith which is able to quenche the furie of our passions and prayer is a chiefe meanes to obtaine Luk 11. 13 these spirituall graces at Gods hands The remedies to cure anger in others Cap. 10. Sect. 1. ANd so much for the remedies which serue to cure anger in our selues now we are to speake of the remedies wherby wee may cure it in others The first meanes to mitigate anger in another is The first meanes is silence to vse silence for as the fire cannot long continue if the wood be taken from it so anger cannot long indure if words and crosse answeres be not multiplyed wheras on the other side crosse speeches and peruerse replies make the chollericke man proceed from anger to rage from folly to fury and madnesse And this the wise man teacheth vs Pro 26. 21. As the Pro. 62. 21 coale maketh burning coales and wood a fire so the contentious man is apt to kindle strife So chap. the 30. and the last verse As he that wringeth his nose causeth bloud to Pro. 30. 33. come out so he that forceth wrath bringeth forth strife By silent yeelding therfore thou mayest easely abate anothers anger whereas crosse answeres make it ragingly violēt For as the Cannō shot looseth his force if it light in soft earth or Wool but dasheth the stony wal in peeces so the violence of the most furious anger is abated when it is not resisted but furiously rageth where it findeth any opposition And hence it is that Plato calleth anger Neruos animi qui intenderentur acerbitate laxarentur mansuetudine The nerues or sinewes of the minde vvhich are intended and made stiffe with sharpnesse bitternesse but slacke and easie with curtesie and gentlenesse If therefore thou wouldest pacifie an others wrath follow the counsaile of Iesus the sonne of Syrach Cap. 8. 4. Ecclus. 8. 4 Contend not with a man full of words neither heape vp wood on his fire Where he noteth that as the wood increaseth the fire so multiplying of words increaseth anger Sect. 2. But silence is not alwayes expedient especially when men haue a iust cause The secōd meanes a soft answere and an honest excuse for oftentimes the angry man will imagine that silence argueth contempt as though they were silent because they scorned to returne an answer And therefore the second remedy namely a soft and milde answere eyther excusing their faulte by shewing their innocencie or in all humblenesse confessing it and crauing pardon is more fit physick to cure anger in some natures and dispositions And this medicine the wise Physition prescribeth vs. Pro. 15. 1. A soft answere putteth away Pro. 15. 1. wrath but greeuous words stir vp anger So Pr. 25. 15. a prince is pacified by staying āger a soft tongue breaketh the bones or as it is in the originall a man of bone that is such an one as is most stife and obdurate An example hereof we haue in Abigaile who by her milde and discreet speeches quickly appeased Dauids furious anger 1. Sam. 25. 24. 1 Sam. 25 24. As therefore Iron which is red hotte being dipped in colde water presently looseth all his heate and returneth to his naturall coldnesse so is the heate of the hottest anger soone mitigated with a colde milde answere Wheras on the otherside crosse and vntoward speeches maketh the least sparke of anger flame out into fury as we may see in the example of Moyses who though he were the meekest man liuing on the earth as it is Num. 12. 3. yet by the contentious Nū 12. 3. wrangling of the people he was so prouoked to wrath that he grieuously offended God by speaking vnaduisedlye with his lips as may appeare by comparing the twentith chapter of Numbers Num. 20. 10. 11. Psal 106. 32. 33. the 10. 11. verses with the 106. Psal the 32 33. ver As therfore if a man blowe vppō a sparke he maketh it increase to a flame but if he spit vpō it he quencheth it and both proceede out of the mouth so he that vttereth crosse answeres doth make the least sparke of anger become furious rage whereas milde and soft answeres do easily appease it Sect. 3. The last meanes is after his anger is ouerpast to geue him wholesome counsayle The 3. meanes discreete admonition and good admonitions wherby he may be taught the great euils which follow anger For as it is not fit to minister Physicke to a sicke patient while he is in a fit of an ague and therefore discreete Physitions rather make choise of their patients good day so it is in vayne for a man to seeke the curing of anger by good counsaile vnlesse he stay till the fit be passed ouer and the heate of anger somwhat asswaged For a man cannot nor will not hearken to
to great anger Well therefore in this respect may wordes be sayd to be but vvinde for as nothing sooner then vvinde causeth a small sparke to burst out into a furious flame so nothing sooner doth cause a small spark of anger increase to a raging flame of reuenge then the vvinde of vvordes We are not therefore to imagine vvith some that wee can disgorge our stomacks of anger by vomitting our spleane in bitter vvordes for they do not onely in their owne nature whet and sharpen our owne affections but also prouoke the other with vvhom vve are offended to requite vs vvith the like and so to adde new matter to the old flame As vvell therefore may we think to quench the fire vvith vvood as anger with vvordes for as vvood is the nourishment of the fire so vvordes are then ourishment of anger Let vs rather in our anger imitate the vvise Socrates vvho vvhen hee vvas most angrye vsed most Plutarch decohib irac modesty mildenesse of speach lowlinesse of voice and so vvithdrawing the nourishment from the fire of anger it will soone of it selfe be extinguished Sect. 3. The second meanes to subdue anger The 2. meanes to withdraw a mans selfe out of companie 1. Sam. 20 34. is to get out of the companie of others especially of them vvho haue offended vs according to the example of Ionathan 1. Sam. 20. 34. vvho beeing iustly prouoked by his vniust and cruell father rose from the table and departed least by his fathers prouocations hee might haue done or sayd that vvhich did not beseeme him vvhose practise if we would imitate we shal not only appease our anger by remouing out of our sight the obiect cause therof and preuent further occasions of increasing it but also couer our infirmities vvhich otherwise vvee should discouer by the violence of the passion As therefore they who are vexed with the falling sicknesse if they cannot by their ordinarie remedies preuent their fit wil go out of the company of others that falling secretly they may haue noe witnesse of their deformity so they who are not able to curbe in their anger with the rayne of reason were best to withdrawe themselues and to keepe priuate vvhile their fit lasteth that so they may hide the vgglinesse of their vice which being seene doth often moue their aduersaries to scorne and laughter and their friendes to sorrow and pity And this is made a note of a vvise man by the vvisest Pro. 12. 16. A foole in a day shal be Pro. 12. 16 knowne by his anger but he that couereth his shame is wise Sect. 4. The third meanes to vanquish anger The 3. meanes to restrain it for a while froÌ„ bursting out into fury is for a vvhile to bridle and restrayne it froÌ„ bursting out into present reuenge For if we resist it in the first encounter we shall finde the strength thereof much vveakened this the wise Athenodorus knew wel who being to depart froÌ„ Augustus was requested by him that he would Plutarch in Apotheg leaue behinde him some good instruction for the vvell gouerning of his empire to whom he gaue this counsayle that he should do nothing in his anger before he had numbred on his fingers the letters of the Greeke Alphabet An example hereof vve haue in Socrates vvho finding his anger incensed against his seruant deferred to take correction saying I would beate thee if I were not angry Senec de ira liâ—â— cap. 15 And also in Plato vvho being prouoked to anger by some notable fault committed by his seruant tooke a cudgell into his hands and held it ouer him a good space as if he would haue stroken And being asked of his friend Speusippus vvhat he meant by such kinde of act on O sayd he Exigo paenas ab homine iracundo I take punishment of one Senec. de ira lib. 3. cap. 12. vvho is angry meaning of himselfe by bridling his affection If then the heathen could thus deferre and curbe in their vnruly passions vvho had onely the small glimse of natures light and heathen Philosophie to direct them let vs be ashamed to come behinde them seeing vve haue not onely that but also the bright sunne shine of the vvorde of God to guide vs. And that wee may the rather be moued to abstaine from suddaine and desperate resolutions when our anger is prouoked let vs consider that we are in great daunger to do those things in a moment which wee shall repent our whole life for Ira breuis furor Anger is a short madnesse That in such shortnesse of time we cannot rightly examine the circumstances of the matter which in such eases are most materiall vvhereas veritatem dies aperiet Truth is the daughter of time and will bring all to light Quicquid voles quale sit scire tempori trade Nihil diligenter in fluctu cernitur Whatsoeuer thou wouldest be perfectly informed Senec. de ira lib. 3 cap. 12. of commit it to time for nothing is thoroughlie knowne on the suddaine That it is a foule shame first to be angrie and then to iudge first to take punishment and then to examine the cause that is to say whether hath offended he that taketh punishment or he on whom it is inflicted whereas in processe of time the truth will appeare whether reuenge may be more iustlie taken or omitted And then if after due examination hee inflict deserued punishment it will bee more effectuall for the reformation of the offendour when he seeth that it doth rather proceede from true iudgement then from the spleene As therefore Phocion sayde to the Athenians vvhen by hearing of Alexanders death they were thereby moued to vse more vnbrideled speeches and insolent practises O yee Athenians if Alexander be dead to day hee will be dead to morrowe also And therefore Plutarc de cohib ira you may well deferre these courses till yee be fully informed in the truth so may I say to the angrie man do not so hastilie reuenge thy selfe on thy inferiours for if it be a fault to day it will be a fault to morrowe also and as one Senec. lib. 2. de ira ca. 23. saith Potest paena dilata exigi non potest exacta reuocari Punishment delayed may bee inflicted but beeing inflicted it cannot be recalled Non peribit potestas ista si differetur Sine id tempus veniat quo ipsi iubeamus Thy power to punish Senec de ira lib. 3 â—â— 32. beeing deferred is not lost let it therefore so long bee delayed till thy selfe may commaunde the punishment to be inflicted and not thy passion of anger Sect. 5. The fourth meanes to subdue anger is this Let the angrie man thinke with The 4. meanes himselfe whether he is purposed euer or neuer to laye aside his anger If euer how much better were it that he should leaue his anger then that it should leaue him that he should vanquish