Spiritual physic to cure the diseases of the soul, arising from superfluity of choler, prescribed out of God's word. Wherein the choleric man may see the dangerousness of this disease of the soul unjust anger, the preservatives to keep him from the infection thereof, and also fit medicines to restore him to health being already subject to this raging passion. Profitable for all to use, seeing all are patients in this disease of impatiency. Habet et musca splenen, et sua formicae bilis inest. PRO. 16. 32. He that is flow to anger is better than the mighty man: and he that ruleth his own mind, is better than he that winneth a City. Imprinted at London by Gabriel Simson for William jones, dwelling near Holborn Conduct at the sign of the Gun. 1600. TO THE RIGHT honourable sir Thomas Egerton knight, Lord Keeper of the great seal of England, and one of her majesties honour able privy counsel, my very good Lord: health and prosperity with increase of all spiritual graces in this life, and eternal happiness in the life to come. HAVING HAD through your honourable bounty, a part of the Lords vinyeard allotted unto me his most unworthy workman, by your Honour his most worthy steward, to the end I should plant and water, purge and prune it, I thought it my part not only to perform my duty in this behalf, in such measure as God enableth me, but also to present unto your honour the first fruits of my labour which have yet offered themselves to public view, to the end that I might thereby both show myself not altogether negligent in our great Lord and masters business, and also give some token of most obliged duty and humble thankfulness to you his honourable steward, by whose appointment I have obtained a place wherein I may employ my pains, whereas otherwise I should either have stood idle in the market place, or else been compelled to have digged in another man's ground, with great labour & little fruit. If these my first fruits seem unpleasant in your most learned and judicial taste, either impute it to the immaturitie caused by their short time of growth and small-experienced skill of the vintager, or else consider that they are destinated to a physical use for the purging away of choler, and therefore though they be not pleasant in taste, yet may they be profitable in operation. Such as they are (in all humility, craving pardon for my boldness) I commend them to your honourable patronage and protection, and yourself to the Almighty's, most heartily beseeching the glorious and great Lord of the vineyard long to continue you his faithful steward amongst us, to the advancement of his glory, the propagation of his vine, and the exceeding comfort of his poor contemned labourers. Amen. Your honours in all humble duty most bounden. JOHN DOWNAME. To the Christian reader. COnsidering the universal infection of this contagious disease of the soul unjust anger, and the manifold pernicious evils which it worketh, both private and public, I thought good to prescribe out of God's word, some remedies for those patients which are committed to my cure, whereby they might either be preserved from these feverlike fits, which cause men outwardly to shake, and tremble when as inwardly they are most inflamed; or else have their heat somewhat allayed and abated when they are already fallen into them. The which my prescript I thought at the first should have been communicated to no more than mine own patients, till I was persuaded by more skilful Physicians than myself, that the publishing thereof might redound to others profit. And therefore desiring nothing more than to exercise my poor talon to the glory of my master who bestowed it, and the benefit of my fellow servants, for whose good also I have received it, I willingly condescended to their motion. And for as much, as I had only shadowed a rude draft without colour or countenance, I was fain to take a review of my work, altering some things, and adding others as it were new lineaments, which I thought more fit for the Press then for the Pulpit. If any think me too quick in practice, they will (I hope) excuse me, if they consider that I make experience of my slender skill, not in the vital parts, but in the feet of the soul, namely the affections, and yet the curing of them, or but this one of them, may greatly redound to the benefit of the whole, for as the diseases of the feet do grieve the heart and offend the head, and the curing and healing of them doth ease and comfort both, so when the affections are distempered being infected with the contagion of our original corruption, even the chief parts of the soul the understanding & will, are not a little disturbed and disordered, by receiving from them their contagious pollution. And therefore he who can skilfully purge these neither parts shall ease the higher, by drawing down those corrupt humours which do offend and annoy them. Seeing then there may come by my practice great good with little danger, I have the rather adventured the cure: being contented to undergo the censure of some for too much haste, who (I fear me) are in these cases as much too slow, to the end that I may to the uttermost of my skill benefit many. The Lord who is the only true Physician of souls diseased with sin, bless this and all other my endeavours that they may be profitable for the setting forth of his glory, the benefit of my brethren, and furthering the assurance of mine own salvation. Amen. Spiritual physic to cure the diseases of the soul, arising from superfluity of choler prescribed out of God's word. Ephesians 4. 26. Be angry and sin not, let not the sun go down on your wrath. Chap. 1. Sect. 1. THe miserable ruins of our excellent state by creation which were the lamentable effects following the sin of our first parents: and the fowl spots of original corruption, which like a contagious leprosy derived from them, have infected all their posterity, do not so evidently appear in any part of the body or foul as in the affections, which are so corrupted and disordered that there scarce remain any small relics of their created purity. And hence it is that the Heathen Philosophers though they did not perceive how much the bright shining beams of our reason, and the understanding part of the soul, were dimmed and darkened with the foggy mists of original sin, but highly extolled with over partial praises, the excellency and perfection of them, yet they plainly discerned the great corruption of our disordered affections in so much that some of them being overswayed with too great vehemency of affection in speaking against the affections have condemned them as simply, and in their own nature evil, and therefore wholly to be abandoned, seeing there was no hope they should be amended: others with a more judicial insight discerning between the things themselves & their corruption, have written whole tractates for the reforming of them, esteeming the chief top and perfection of wisdom to consist in the well governing and ordering of these disordered and tumultuous passions. If then the heathen Philosophers walking in the dark night of ignorance & error, and enlightened only with a small glimmering spark of natural reason, could thereby both discern their corruption and also did study to reform and bring them under the rule of reason, how much more earnestly should we endeavour, not so much to marshal them under the conduct of natural reason, which is itself but a blind leader, as to reform and purge them by the word of God, which like a glorious shining sun, hath dispelled the foggy mists of ignorance and error, and so discovered all the spots and deformities of them, far more clearly than our blind reason. And as we are earnestly to labour for the reforming of all the affections, so most earnestly of all this of anger, which of all other is most turbulent and violent if it be not bridled and restrained. And for our better furtherance in so good an endeavour, I have made choice of this text, to the end I might show how far forth anger is to be aprooved & embraced, and in what respect it is to be avoided and shunned. In handling whereof I will first show the meaning of the words, and afterwards entreat of their several parts. In showing the meaning of the words I will first define what anger is, and then What anger is in general. set down the divers sorts thereof. Anger therefore generally considered is thus defined: it is an affection, whereby the blood about the heart being heated by the apprehension of some injury offered to a man's self or his friends, & that in truth or in his opinion only, the appetite is stirred up to take revenge. The names of anger with the notation. First we will speak of the thing defined. and after of the definition. Anger in the latin tongue is called (ira) which name hath his notation from the effect, for when by the apprehension of an injury the heart is inflamed with the heat of anger, it doth make a man (quasi ex se ire) as it were to go out of himself, and in this respect he who was angry was said by an usual Latin phrase (non esse apud se, not to be with himself, and ad se rediisse, to have returned to himself, when his anger was passed over. The Grecians did especially use two names to express this affection, which did contain in them the very nature of anger. The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the perturbation itself, or the heating of the blood by the apprehension of the injury offered, other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the appetite or desire of revenge which followeth the the perturbation. So that these two names contain in them, both the material & formal cause of anger: for the material cause is the heating of the blood about the heart which is signified by the first name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the formal cause is the appetite or desire of revenging the injury offered, which is understood by the other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The most usual name used by the Hebrues to signify anger is Aph. which signifieth also the Nose, and by a synecdoche the whole face: which name is given unto it either because in a man's anger the breath doth more vehemently and often issue out of the nose, which is as it were the smoke issuing from the flame kindled about the heart, or else because in the face anger is soon discerned by the often intercourse & change of colours. Our English word anger is derived from the latin word Angor, which either signifieth throttling & choking, or vexation & grief, because anger worketh both these effects if it be immoderate: for it stops the throat leaving no passage for words, and it vexeth and tormenteth both the body and the mind. And so much for the name: now we will The definition explained. speak of the definition. First I say it is an affection: for the whole essence of a m●n consisteth of these 3. things, body, soul, and affections, which do participate of both the other now anger cannot be said to be a quality or property of the soul alone, for the material cause thereof is the boiling of the blood about the heart, nor of the body alone, for the formal cause, namely the appetite and desire of revenge stirred up by the apprehension of the injury offered, doth more properly belong to the soul, and therefore I call it a mixed affection proceeding from them both. I add the material cause, namely the hea●ing of the blood about the heart, which heat or inflammation is caused by the apprehension of the injury offered or the dislike which the heart conceiveth of the injury aprehended: which is either in truth an injury, or but in opinion & appearance only: for anger hath not always a true cause, but sometime feigned and imaginary: and this material cause (namely the heating of the blood by apprehension of the injury) the formal cause followeth, that is to say, an appetite or desire of revenge, for before we desire to revenge the injury, we first apprehend and feel it, which desire is either just or unjust: just, if we be angry for a just cause, with those with whom we ought to be angry, after a just manner, observing a fit time, and to a good end: unjust, if these circumstances be not observed. Furthermore in this definition the cause of anger is expressed namely injury offered (for anger always presupposeth injury) and the subject thereof which is the heart, as also the object to wit revenge of the injury. Sect. 2. And so much for the general definition The kinds of anger. of anger: now we are to show the divers sorts thereof, or rather the divers acceptation of the same affection. First it is taken for the natural affection Natural 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 original sin. Thirdly as it is renewed and sanctified by God's Sanctified anger. spirit. We are not therefore with the stoics to confound these three together, and without difference to The Stoics confuted. condemn them all: for how soever this affection as it is corrupted, is most turbulent, and of all others most pernicious, yet we are to hold that the natural affection considered, either as it was created by God, or so far forth as it is renewed and sanctified by God's spirit is just, holy, and lawful. And this may easily be proved by divers reasons: First because it was created That the affection of anger is in it own nature lawful. by God, and was in man before the fall, and before any evil entered into the world▪ being therefore the Lords own workmanship, which by his own testimony was approved to be very good. Gen. 1. 31. and of greater antiquity then Gen. 1. 31 evil itself, it followeth, that the affection in it own nature is to be esteemed as good and lawful. Secondly, because in many places of Rom. 1. 18 the scriptures it is attributed to God himself, Rom. 1. 18. the Anger of God is made manifest from heaven against all impiety Ioh: 3. 36. he that believeth not joh. 3▪ 36. in the son shall not see life, but the Anger of God shall abide upon him. Seeing therefore it is ascribed unto God, to whose most perfect and just nature nothing agreeth but that which is just and holy, it followeth that this affection itself is so to be esteemed. True it is that neither this nor any other affection is in God if we speak properly, but only attributed unto him, that our weak capacities may better conceine how he excerciseth his works & eternal counsels toward his creatures: But yet for as much as nothing is attributed & ascribed unto him which is not good and just, so farforth as it is ascribed▪ it evidently showeth that anger in it own nature is not evil. Lastly this manifestly appeareth in that this affection was truly and naturally in our saviour Christ himself as he was man as it is evident Mar: 3. 5. where it is said that he looked angrily Mar. 3. 5. upon the Scribes and pharisees mourning for the hardness of their hearts: so likewise being incited with an holy anger▪ to see his father's house turned into a market, he driveth the buyers & sellers out of the temple, John. 2. 17. seeing then Christ was angry and yet free from all john. 2. 17 sin, it followeth that Anger in it own Pet. 2. 22 nature is just and holy. objection 1 But it may be objected 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 unadvisedly is culpable of judgement, I answer that not anger simply but unadvised Anger is there condemned: & in a word all other places Answer. where this affection is forbidden, are to be understood not of the affection itself as it was created or is renewed by God's spirit, but as it is corrupted and depraved with original sin: for Anger being sactified, is not only just and lawful, but also commendable, profitable & very necessary, as being the whetstone of true fortitude, whereby we are stirred up and encouraged to maintain the glory of God, and our own persons and states against the impiety and injustice of men. Though Anger therefore be but a bad mistress to command, yet is is a good servant to obey: though it be but an ill captain to lead our forces into the field against our spiritual and temporal enemies, yet it is a good soldier so long as it subjecteth itself to the government and discipline of sanctified reason. But it is further objected by the stoics objection 2 that anger is a perturbation of the mind and therefore evil. To this I answer Answer. that as the perturbation of the mind which is moved upon unjust causes is also unjust and evil, so that which caused upon just & necessary occasions is just and commendable: as for example when a man seeth God dishonoured, religion disgraced, wickedness unpunished; If therefore his mind 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 saviour perturbed when he saw God's house dishonoured, as also when he raised up Lazarus, john. 2. 17 and 11. 23 Non. 24. 7. thus was Phinees disturbed and troubled in mind when he saw that shameless sin of Zimry and Cozby: & King. 19 Elias when religion was contemned, idolatry erected, and the Lords true prophets destroyed. Though therefore anger be a perturbation of the mind it doth not follow that it is evil for not the perturbation itself but the cause thereof maketh it good if it be good, & evil if it be evil. Furthermore objection. 3 whereas they object that Anger blindeth and confoundeth reason, I answer Answer. first that if Anger be temperate & moderate it doth seruiceablely wait upon reason, and not imperiously over rule it: and rather maketh a man more constant & resolute in walking the path of truth which he hath descried with the eye of a clear judgement, than any ways dazzle or offend the sight whereby he should be caused to stumble in the way, or else turn 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 evil or unprofitable, for before the affection is inflamed, the reason apprehendeth and judgeth of the injury, and so as it were first kindleth the flame, which being kindled doth for the instant perturb the mind, but the perturbation being quickly over passed and the mind quieted, reason is made no less fit thereby to judge of the injury, & much more fit to revenge it. And therefore moderate and sanctified anger is so far from hurting and hindering the judgement of reason, that it rather serviceably aideth and supporteth it by inciting & encouraging it courageously to execute that which reason hath justly decreed and resolved: as therefore the most precious eysalue doth presently after it is put into the eye dim & dazzle the sight, but afterwards causeth it to see much more clearly: so this affection of moderate and holy Anger doth at the first somewhat perturb reason, but afterward it maketh it much more active in executing and performing all good designs. And somuch for the lawfulness of Anger, both in respect of the first creation thereof, and as it is renewed and sanctified by God's spirit, as also concerning the divers sorts of Anger: Now in the next place we are to consider which What anger is commanded and what forbidden. of these is commanded or forbidden in my text. First for the affection as it was created by God, howsoever it was just and holy in itself, yet now the beauty and excellency thereof is defaced with the foul spots of original sin, so that there remain only some relics of the perfection wherein it was created, till it be again renewed & restored by God's sanctifying spirit. This therefore is not here commanded or forbidden, but only that we labour as much as may be, that it may come near his former excellency. The other two sorts namely corrupt & sanctified Anger, the one in these words is commanded, the other forbidden. These words therefore may be divided into two general parts. The first an The general division. exhortation or commandment wherein just and holy anger is enjoined or commended unto us in the first words (Bee Angry) the second a prohibition or dehortation from unjust, and corrupt anger in the next words (But sin not) and because by reason of our corruption we are prone to fall into it, the aposttle in the words following limiteth and restraineth it to a short time lest it should turn into malice. Let not the Sun go down &c. as though he should say, though through infirmity ye fall into rash and unadvised Anger, yet continue not in your sin. Let not the Sun go down. On your wrath: The most of our new interpreters think That just Anger is here commanded. that the first words are rather a permission than a precept, & therefore to be understood thus. If you be angry, sin not; or thus Are you angri; sin not: that is though through infirmity ye fall into anger yet add not sin unto sin by continuing in it. but I see no reason why the words should be thus wrested seeing there followeth no absurdity or inconvenience, if they be plainly understood without any alteration, which cannot be avoided if we admit of their exposition: for I would ask of them whether is here meant a lawful & just anger, or that which is unlawful & unjust: if lawful & just, why may it not be commanded seeing it is as necessary & profitable to the furthering of God's glory and our good as any other sanctified affection; if unjust and unlawful as they understand it: I would know how we can be angry & sin not. But say they if a holy anger were here meant what needeth the restraint, Let not the Sun etc. seeing the longer it lasted the rather it were to be commended, if it were just & holy; I answer these words are to be referred not to the precept (Be angry) but to the prohibition (But sin not) where unjust Anger is forbidden as before just Anger was commanded & this is manifest in the text, for he doth not say, Let not the Sun go down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon your Anger but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon your Wrath or unjust and inveterate anger as this word is commonly used. So that the sense of these words is The meaning of the words. briefly thus much: be angry and spare not so that your anger be just and holy: but seeing by reason of your infyrmity and corruption, your just Anger may easily degenerate and become unjust, if due time, place, person, and other circumstances be not observed, therefore take heed you sin not by being unjustly angry, yet if through infirmity ye fall in to this sin, do not harbour it no not one day. Let not the Sun go down on your wrath. Sect. 4. And somuch for the meaning of the Of just Anger. words: now I will entreat of their several parts. And first concerning just anger, what it is & what is required in our Anger that it may be just and holy▪ this The definition of just Anger. Anger is an holy and reasonable desire of revenge stirred up in us upon just weighty and necessary causes, whereby we being after a lawful manner angry with our own and others vices and sins rather than with the persons, do desire justly to punish and revenge the vices & sins, to the end God may be glorified, the parties amended, and that the anger of God being pacified may be averted not only from the party offending, but also the church and common wealth. First than it is required to holy and lawful Anger, that the cause thereof be just: now the just causes of Anger are divers. First when we are moved thereunto with The first cause of just Anger the glory of God. a zeal of God's glory: for when we see God dishonoured, and his glory defaced it is not only lawful to be angry with the offenders but also necessary: for we profess ourselves to be God's subjects, now we know that no good subject can with patience endure to hear or see the glory of his sovereign impeached: we profess ourselves Gods servants, and what good servant can abide to see his master disgraced? we profess ourselves Gods children, and good children are more grieved and offended when they perceive that their parents are any ways abused or injured, then if the injuries were offered to themselves: if therefore we be loyal subjects, faithful servants, and loving children, we cannot choose but be incited to a holy anger if we see our glorious sovereign, our good master, and gracious father, by any means dishonoured. When Moses saw that the children Example. of Israel had contrary to God's express commandment reserved Manna till the next morning, he could not contain himself from showing this holy Anger, when he saw his Lord and masters will not observed, Exo. 16. 20. So that though Moses were the meekest man Ex. 16. 20. Num. 12. 3 that was on earth, yet could he not with patience endure, to see gods ordinance contemned. In like manner when he saw that honour and glory which was due only to God almighty, derived to a base and brutish Idol, he was provoked to an holy anger, and so wholly possessed with a divine and heavenly rage, that he not only breaketh the two tables written Exo 32. by Gods own hand, but sharply revengeth this idolatry with the death of three thousand of the offenders. So that though the people were dearer to him than his own life, nay then the salvation of his own soul, yet was the glory of God Verse. 3● more dear and precious unto him then either of both. Phinees also when he saw God dishonoured with that shameless sin of zimry and Cozby being provoked Num. 2● 7. 8. with an holy anger he revenged this dishonour with the death of both the offenders. Thus also was Elias zealous for God's glory because the Children of 1. Kings 19 14. Israel had forsaken his covenant, cast down his altars, & slain his Prophets. And thus was our saviour Christ possessed with a fervent zeal of his father's john. 2. 17 glory john 2. 17. If therefore we would approve ourselves to be God's children, we must follow their example and for as much as nothing more dishonoureth God then sin, nothing should Offend & displease us more than sin, whether it be in ourselves or in our neighbour. When therefore we fall into sin, we are to be offended with ourselves, that so we may divert the Lords Anger from us, for as they which 1. Cor▪ 11. 31. judge themselves shall not be judged of the Lord, so they who are angry with themselves for sin shall escape the Lords anger. And this our anger must proceed to a holy revenge. Those who have offended by surfeiting and drunkenness are to punish themselves with fasting & abstinence. Those that have wallowed themselves in voluptuous pleasures are to subdue and mortify them, though they be as dear and precious unto them as their right hand and eye. Those who have defrauded their neighbour by purloining away his goods are with Zacheus to make restitution four fold, Luke. 19 8. And as we are bound by the law of charity to love our neighbours as ourselves, so also to be angry with them as with ourselves, namely with this holy kind of Anger for sin. Whensoever therefore we see them by their sins dishonour God we are to be displeased therewith, and so far forth as the limits of our callings extend to show ourselves offended, according to the example of the prophet jeremy, who because the people would not hear the word of the Lord was even filled with divine wrath, Jeremy. 6. 10. 11. But how cold jer. 6. 10. 11. men's zeal of God's glory is in this age fro sen in the dregs of sin, too lamentable experience showeth: for first who almost is angry with himself for his sins in this respect because he hath by them dishonoured God? every one showeth spleen enough if his sins receive condign punishment, but having to do with themselves in respect of the sin itself they are like mild doves, without gall. The adulterer is much displeased if for his sin he be enjoined to mask in a white sheet, though thereby he have deserved death, but the poison of his sin is most sweet to his envenomed appetite. The covetous extortioner is much offended if he be justly deprived of that riches which he hath unjustly gotten, but he is not angry with his sin into which he is fallen, by unjust coming by them. The blasphemer is enraged if he be but reproved for his blasphemy, though by the law of God he deserveth to die for it, but he is nothing displeased with himself for dishonouring the majesty of God: In a word every one is angry with the smallest punishment, yet not moved with the greatest sin: but if we would be angry and sin not, we must not be so much displeased for incurring that punishment which we have justly deserved, as that by our sins we have dishohonoured God. And the like abuse there is of our Anger towards others: men are soon stirred up to choler against their neighbours upon every slight occasion and show of injury offered to themeslues though it be but an unkind word, or a mistaken speech, or but a strange countenance: but when God is dishonoured, his name blasphemed, his religion derided, his Sabbaths profaned, his whole worship and service contemned, they can look upon the offenders with a smiling countenance and so confirm them in their sin, or if they be angry they will either nor be seen in it at all, or else they will show it after so cold a manner, that it shall hardly be discerned. Whereas if there be the least injury offered to themselves they can contain their fury in nolymites, till it be satisfied with revenge even unto blood. But if we would approve ourselves to be be God's children & servants we must be as truly zealous of his honour & glory as of our own credit and reputation Sect. 5. The second cause of just anger is when injury is unjustly offered unto ourselves: for by the la of God we are bound The second cause of just anger is injury offered to a man's self. to seek the preservation of our own good name & state: & therefore when either of them is violated or impeached, we may justly use aid of the holy anger in defending our selves and repelling injury, yea also in taking such revenge as is fit in respect of our callings: that is by vnsheathing the Sword of justice if it be committed into our hands, or by seeking the help of the magistrate if our private estate will not admit us to be our own carvers. Many examples might be brought to clear this point if it were necessary. Though Moses were the meekest man living yet when he was Nom: 16. 15. contumeliously abused by Corah and his companions, it is said he waxed very angry, and prayed unto the Lord, that he should not respect their offerings Nom: 16 15. though the Apostle Paul were of more than an admirable patience yet being unjustly smitten by the commandment of the high Priest he showeth his Anger by a sharp reproof. Act: 23. 2. yea our saviour Christ the lively e picture of true patience, when contrary Act. 23. 2. to all justice he was strooken by the high Priests servant, he showeth himself displeased by his reprehension, though at that time he offered himself as it were john. 18. 23. to suffer all contumelious injuries which pride assisted with malice could imagine or impose. But here it may be objected that our Objection. saviour hath taught us if we have Math. 5. 39 received a blow on the one cheek to turn the other. I answer that Christ's Answer. meaning is not that we should expose ourselves to all injuries, but that we should refrain from private revenge without any calling thereunto, which he would have so far from us, that rather we should be ready to receive a new injury then unjustly revenge that which we have received. Sect. 6. The third cause of just anger is when injury is offered to our brethren, for The third cause of just Anger is injury offered to our neighbour. as by the law of charity we are bound to love them as ourselves, so the same law bindeth us to be angry for those injuries which are offered unto them, as if they were offered unto ourselves. And thus was Moses angry with the Egyptian who wronged the Israelite. Act. 7. 24. Act. 7. 24. 2. Sam. 13. ●1. Thus was David angry with Ammon for deflowering his sister. 2. Sam. 13. 21. and with Absalon for his cruel murdering of Ammon. And thus was good Nehemie provoked to anger when he saw the people oppressed. Neh. 5. 6. And this anger Neh. 5. 6 is not only lawful but also necessary, and the neglect thereof a grievous sin in God's sight, as we may see in the example of Elie: for when his sons abused the Lords people and he would not for their sin show his anger in correcting them otherwise than by mild and loving admonitions, his indulcencie moved the Lord to inflict upon him a most heavy punishment, Et quia ira Eli Bernard. tepuit in filios ira Dei exarsit in ipsum. Because Elie his anger was lukewarm towards his sons the anger of God waxed fire hot against him, and that justly, for as one saith, Non irasci cum oportet est nolle peccatum emendare. Not to Gregory. be angry when just cause is offered is to nill the amendment of sin: and not to hinder sin when a man hath good opportunity and a lawful calling thereunto is to be come accessary. But as they offend against the party who is injured, so also against him who doth the injury. For by not showing themselves offended, they give approbation, and by giving approbation they countenance and confirm him in his sin. Whereas if they showed their displeasure it might be a notable means to reclaim him, by working in his heart a consideration of his offence for which he is reproved. And in this respect Solomon saith that Anger is better than laughter, for by a sad countenance the heart is made better. Eccles. 7. 5. Eccles. 7. 5. Sect. 7. And so much for the just causes of anger: but there is further required to The cause of just anger must be weighty. holy and lawful anger, not only that the cause be just, but also weighty and of some importance; for if every small trifle be sufficient to provoke us to anger, well may we manifest great justice, but without question we shall show little love: for love suffereth long, it is not easily provoked to anger, it suffereth all things, 1 Cor. 13. 4. 5. 7. it covereth 1. Cor. 13. 4. 5. 7. 1. Pet. 4 ●. a multitude of sins, 1. Pet. 4. 8. how little love therefore have they who are angry upon every small and trifling occasion how just soever it be? Let us then before we let the reins lose to anger, consider not only of the justness of the cause, but also whether it be light or weighty; and if we find that it is but a trifle, we are either wisely to dissemble it or mildly to pass it over, knowing that in many things we offend all: jam. 3▪ 2. if weighty than we may not only justly, but also necessarily we are bound to show our anger; for it is no less a sin to show mildness where the Lord requireth anger, than anger where he requireth mildness. Sect. 8. And so much for the causes of our What is required to just anger in respect of the manner. 1. Moderation. anger: now we are to speak of the manner, wherein first this general rule is to be observed, that we use moderation, lest we mingle therewith our corrupt & carnal anger, and so it degenerates into fleshly anger, and from that to fury. Let us therefore herein imitate the Lord himself who in wrath remembreth mercy; and not so be carried away with the violence of anger, that in the mean time we forget love. And on the other side we are not with Ely to be altogether remiss and mild when either God's glory or our neighbours good requireth that we should show just anger, and so by approving the sin for his sake that offendeth make ourselves accessary to the sin and consequently subject to the punishment; but we must keep the mean if we will approve our Anger to be just and holy. The neglect where of causeth many The neglect of moderation. to fall into sin: for some if they can mask their deformed anger under the fair vizard of a just pretence, they think they may lawfully show all violence and fury in their affections: but let such men know that though the cause of their anger be never so just, yet in the manner they greiviously sin against the rule of charity; in respect whereof they may fitly be compared to cruel hangmen, who having a just cause to execute their office (namely the judges lawful commandment) do in the execution thereof use all barbarous cruelty: so they being commanded by God to be angry with the sins of their brethren, seem glad they have gotten such an occasion to show their rage and fury: But howsoever such men pretend the goodly title of justice, yet if they be unmasked there will appear nothing but rancour and malice disguised under this fair pretext: for let their friend to whom they are and must be much behoulden commit offences far more notorious, and they who seemed almost choked with a small gnat, can find room in their consciences to swallow a pill of sin as big as a Camel, if it be sugared over with the sweet title of friendship. Others under pretence of a mild or patiented nature are content to hear God dishonoured, his servants scorned, and all religion disgraced; but cursed be such mildness as causeth us to betray the glory of God and his truth by holding our peace and winking at the offenders. These men who are so mild & modest in defending God's cause that they are ready to blush if they but in a word show their dislike of sin, as though they had done that whereof they might be ashamed, will blush and swell for anget if their own credit be but touched, or their reputation suffer any disparagement; and whence doth this proceed but from the overmuch love of themselves, and over little love of God? whence is this bastard mildness but from pride the mother of evil, which causeth them to seek the praise of humanity and courtesy by betraying God's glory. Sect. 9 The second thing required in the manner, 2 Christian modesty and charity. is that we observe christian modesty and charity in abstaining from malicious and wicked speeches, or unjust and spiteful actions in expressing our anger; and to this purpose we are always to remember of what spirit we are; for undoubtedly how just soever our cause be, if we defend it with spiteful and bitter speeches it is not the spirit of God which speaketh in us. Let us rather follow the example joh. 18. 23. of our saviour Christ, who when he was buffeted and grossly abused reproved the offender with great mildness; and of Michael Tharchangell who when he strove with the Devil himself about the body of Moses, durst not jude. ●. blame him with cursed speaking, but said 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 observed a fit decorum, and due respect, and that both in regard of the party himself, who is provoked to Anger, and also the other with whom he is angry; for first in respect of the party himself, he is not to behave himself alike in what place and calling soever he be: for if he be a magistrate he is to show his anger not only in countenance and word, but also in action, if he be a father he is not with Elie to show his displeasure towards his rebellious sons only by mild admonition, but also by discreet correction: on the other side it is sufficient for him who is a private man if he manifest his anger in word or countenance. Nay it is unlawful for him to proceed any further unless his calling warrant him thereunto. Again the offenders are not to be used all alike, a mean private man is not to show his anger in the same manner to a noble man or a magistrate as he would to his equal or inferior, for though he may justly be angry with his sin, yet he is to reverence his place and calling. The son must not show his anger towards his father as the father showeth his towards his son, for he is bound to fear and reverence his person though he justly hate his sin. And both these points have the Examples Saints from time to time duly observed: Moses being a Magistrate to whom the sword of justice was committed, when he was provoked to anger by the sin of the people, did not only show his anger in countenance or by a mild admonition, but by vnsheathing the sword of justice, and justly punishing Exod. 32. 27. the offenders for their execrable idolatry. John Baptist having only authority to use the sword of the spirit, being offended with the hypocrisy of the Scribes and pharisees, expresseth his Math: 3. 7. anger by sharp and vehement reprehensions: jacob being a private man Gen. 31. 36. showeth his anger towards churlish Laban his father in law by mild and gentle admonitions. jonathan being justly incensed by the barbarous tyranny of 1. Sam: 20 34. his merciless father; signified his anger only by rising from the table and departing. The three children though with a godly zeal they abhorred the Dan. 3. 16. king's profane idolatry, yet they showed their displeasure in humble & respective words. And so though Paul detested the gentilism of Festus and Agrippa, yet he used them with all due respect as it beseemed their high callings. By all Act● 25 which examples it is manifest that we are to use Christian seemliness and discretion if we would have our anger approved as just and holy. And somuch for the manner of our Sect. 11. Anger; in the next place we are to speak The object of just Anger. of the object thereof; and that must not be the person of our neighbour, but his vice, sin, and injustice. For though we are to be angry at, yea to hate the vices of men, yet we are to love their persons, and in the midst of our anger, to seek their good, especially the salvation of their souls, and in regard hereof we we ought to grieve more for their sin, then for the injures which by their sins they have offered us. And thus was holy David affected whose zeal did even consume him, because his enemies had forgotten the word of the Psal▪ 119. 139. Lord, Psal. 119. 139. and such was the anger of our Saviour Christ, who in the midst thereof did mourn for the hardness of their hearts. Mar. 3. 5. But on the Mar. 3. 5. other side we are to take heed that we do not approve of the sin for the offender's sake, for we ought to hate sin in our friends, parents, yea in our own hearts or wheresoever else we find it, and in no wise to love this deadly poison, though it be brought unto us in a vessel of gold never so precious in our eyes. Here therefore we must avoid two extremes, the one to hate the person for the sins sake; The other to love the sin for the persons sake: for as we would condemn his folly who would loathe an exquisite picture because it had a spot of dirt upon i●, or his that should so extremely dote upon the rare workmanship of so excellent a feature, that he also would be in love with the dirt for the pictures sake, and on the other side commend his wisdom 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 itself which was form after Gods own image because this image is spotted and defiled with sin, or he who will like and approve of such filthy corruptions and deformites' where with it is defaced; but he is truly wise who so hateth the polluted spots of sin, that in the mean time he loveth God's excellent workmanship, and so esteemeth of the workmanship, that he is much displeased with the pollution which deformeth it. But the practice of the world is far otherwise: for men will hardly be friend to the person, but they will be a friend to the sin also; nor an enemy to the sin, but they will with all malign the person; or else that which is worse, they will hate the person of their neighbour and love his vice. Sect. 12. And so much for the object of just anger. The fourth thing to be considered The time of just anger. in just anger, is the time which must be short. Not that it is unlawful to continue long in anger if it continue just, but lest our holy anger by reason of our corruption degenerate into malice. For as the most pure wine doth in time wax sour upon the dregs; so our most holy anger if it be long retained, is in danger of receiving some sourness of malice from the dregs of our corruption. The saufest therefore and best course, is quickly to be appeased, especially if the party offending show signs of repentance, either for his sin towards God, or his injury offered unto us: for seeing upon hearty sorrow God pardoneth and forgiveth, let us not retain that which he remitteth. Sect. 13. And so much for the time: The last The ende● to be propounded in just anger. thing to be considered is the end which (if we would have our anger just and holy) must be just and holy also. The end of our anger is just and holy, when therein we propound unto ourselves either the glory of God, or the public good of the church or common wealth, or the private benefit of him who either suffereth or doth the injure. First for the glory of God, we set it forth by our anger, The glory of God. either when being private men we show ourselves his children and servants by manifesting our hatred and detestation of sin in word or countenance, and so adorn the profession which we profess; or being Magistrates do become his instruments in punishing sins, and executing justice; if therefore either private men or Magistrates propound unto themselves this main and principal end in their anger it is just and holy. 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 appertain unto all which are members of these bodies, yet doth it more properly belong unto Magistrates, who are to show their anger in punishing sin, not only that civil justice which is the prop of the common wealth may be maintained, but also that God's anger which hangeth over whole countries where sin is countenanced or not justly punished may be averted: for if sin be punished by men in authority, God will not punish the common wealth for it. Whereas otherwise if Magistrates wink at sin, and so neglect their duty imposed by God, the Lord will in anger take the sword of justice into his own hands, and punish not only the malefactor for offending, but the Magistrate for not executing his duty, yea the whole commonwealth which is stained and polluted with their sins. Examples hereof are plentiful in the Examples. word of God, for the sin of Zimrie with Cozby God sent a grievous plague Nom. 25. amongst the people, but after Phinees had executed justice by slaying both the offenders the plague ceased. For the sin of Achan God took away the hearts from the people, so that they fled and Ios. 7. some of them fell before the men of Ai, but when the malefactor was justly punished, God's anger was appeased. judge. 21. Because the Beniamites did not punish but rather countenance the sin of those who so shamelessly did abuse the Levites concubine, we know what followed, not only the offenders but also the whole tribe (some few excepted) were attached by God's heavy judgement. If therefore Magistrates would have the Lords anger averted either from themselves, or the commonwealth, they are to show their anger in punishing sin: and if in drawing out the sword of justice against iniquity, they propound unto themselves the good of the Church and commonwealth, their end is just and holy, and their anger also. The third end of just anger, is the good 3. The good of the party who suffered the injury. of the party who suffereth the injury, for hereby the offender is restrained from committing the like, when either private men sharply reprove him, or Magistrates severely punish him for his offence; whereas if neither private men do by their anger show their dislike, nor magistrates inflict punishment for his misdemeanour, he is ready to redouble his injuries. The last end is the good of the party 4. The good of the party who offered the injury. who by offering the injury provoketh us to anger. For private men are to be angry with their neighbour, not because they malign him or seek his hurt, but because they may discourage him in his sin and so work his amendment. And in like manner Magistrates must show their anger in punishing offenders not to revenge themselves on their persons, but that they may seek their good in reforming their vices For what greater good can a man do his brother then to reclaim him from his sin which otherwise would destroy both body and soul by remaining in it? But here it may be demanded how he seeketh his good and amendment Objection. when the punishment is capital. I answer first in those cases there is a comparison Answer. of the public good of the common wealth with the private good of the party offending, which is to be neglected in respect of the other: if therefore his offence be such as deserveth death he is to be punished with death that the burden do not lie upon the land. Secondly I answer, he doth the party good by bringing him to the sight of his sin, and repentance by apprehending the pain of the punishment; whereas otherwise he would desperately run on in his sins and so cast away both body and soul. To prevent therefore and cure this desperate disease, it is necessary to apply desperate physic and to destroy the body, that both body and soul may be saved. And these are the things required in just and holy anger, which if we observe our anger will be not only lawful but also necessary, both for the setting forth of the glory of God, and also for the good of ourselves and of our neighbours. Of unjust anger. Chap. 2. Sect. 1. ANd so much for the first part of my text, wherein just anger is commanded: now I am to speak of unjust anger forbidden in the words following But sin not, that is by falling into corrupt and unjust anger. Which Unjust anger condemned as a great sin. vicious affection is not only here condemned but also in other places of the scripture, as in the 31. verse of this Chapter, Let all bitterness, and anger, and wrath, and evil speaking, be put away from you with all maliciousness. So Col. 3. 8. Put ye away all these things, wrath, anger, maliciousness, Col. 3▪ 8. etc. and in the 5. Chapter of the Gala. verse 20. 21. it is reckoned among the Cal. 5. 20. 21. works of the flesh which who so follow shall no inherit the kingdom of God. It is forbidden also in the sixth commandment under the name of murder; both because it is the chief means and cause which moveth men thereunto, as also because it is the murder of the heart, and therefore murder in truth in God's sight, who more respecteth the heart than the hands, for a man may be innocent before him, though his hands have slain his neighbour if his heart have not consented thereunto, as appeareth in the old law, where Cities of refuge were appointed for such by the Lords own commandment: but if the heart have consented and desired any way to violate the person of our neighbour (which unjust anger always affecteth) though our hands are free from the act, we are guilty of murder in the sight of God. And this our saviour Christ teacheth us in the exposition of the sixth commandment Math. 5. 22. Whosoever is angry with his Mat. 5. 22 brother unadvisedly is culpable of judgement. By these places it is evident that anger is forbidden and condemned as a great sin, and therefore it is to be avoided of us as a most dangerous enemy to our soul's health. Which The generality of this vice of unjust anger. that we may perform with so much the more vigilant care: Let us further consider that this vice is generally incident to all by reason of our natural corruption: so that there is none so young, nor any so old, none so wise nor any so foolish, neither male nor Female, which do not carry this fire in their bosom: and therefore unless they quench daily this fiery dart of Satan with the water of God's spirit, and the shield of faith, they willbe in danger of burning, for who can carry fire in his bosom and not be burnt? Pro. 6. 27. Pro: 6. 27. Sect. 2. But the dangerousness of this affection will more evidently appear if we consider the violence thereof: for there is The violence of this turbulent affection. Cant 8. 6. scarce any other affection so strong which it doth not easily subdue. Love is said to be stronger than death. Cant. 8. 6. and yet anger if it be once admitted easily overcometh it, for there was never any love so hearty and entire but anger hath subdued it: The father in his anger forgetteth his love 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 love to bring forth the fruits of hatred: yea it maketh a man to forget the love of himself, as appeareth by those men who to satisfy their anger violently thrust themselves into imminent dangers of death. Nay it maketh a man offer raging violence against such a friend as is more dear to him then his own life, as it is evident in the example of Alexander, who in his anger slew his friend Clitus, whom he loved so entirely that he needs would have revenged his murder, by putting himself to a wilful death. As therefore we cannot discern the heat of the sun, when we are near unto a scorching fire, so the heavenly heat of divine love is not felt if the furious flame of anger be kindled in our hearts. Covetousness also is a most violent and strong vice, which nothing almost can vanquish but death, and they who are possessed therewith do love their riches better than their own lives, as we may see in their example who being deprived of them murder themselves; yea they are more dear unto them then the salvation of their own souls, as may appear by those who fall into outrageous sins, whereby they plunge their souls headlong into hell that they may get momentary riches; and by them also who despise the means of their salvation in compaparison of a small worldly trifle: and yet anger being once admitted doth overcome covetousness, as it is evident in the example of them who to satisfy their furious anger by the death of their enemy, are content to forfeit their goods though they be never so covetous; besides the double hazard of their lives which they incur, both in their private quarrel, and in satisfying by deserved punishment public justice. The like also may be said of them, who by anger being incired to revenge are content to spend all their substance by prosecuting wrangling suits in law of little or no importance, to the end they may impoverish him also with whom they are offended; and so are content to pull the house upon their own heads, that they may overwhelm another under the weight of of the same rheum. Fear also is an affection of no small force and violence; for oftentimes it compelleth men to thrust themselves into imminent dangers that they may avoid dangers, and to kill themselves for fear o● greater torments: and yet anger vanquisheth fear, many times causing them who would tremble to see another's wound, contemn their own death, and so turneth the most cowardly fear into most desperate rage and furious resolution. So that other affections lead a man, but this draws him, other entice him, but this compels him, other dazzle the sight of reason, but this makes it stark blind, other make us prone unto evil, but this casts us headlong even into the gulf of wickedness. Sect. 3. Considering therefore that this turbulent vice of unjust anger is in the eyes of God so heinous, in regard of us so general, and in respect of it own nature so strong and violent, I purpose to entreat of it at large to the end we may learn the better to prevent it, or the more easily to subdue it. And to this purpose I will first show what it is, and what are the causes and properties thereof; Secondly the kinds of it, and lastly I will prescribe the preservatives and medicines whereby we may cure this vice in ourselves or in others. For the first. Unjust anger is a wrongful and an unreasonable desire of revenge, The definition of unjust anger. stirred up in us by unjust causes, whereby we having no respect of the glory of God, nor the good of ourselves or our brethren, are after an injust and immoderate manner, angry with them with whom we ought not to be angry. That unjust anger is a desire of revenge, it is so evident that it needeeh no Anger an unreasonable desire of revenge. proof; for we know by daily experience, that he who is provoked unto anger by an injury offered in truth or in his opinion, desireth revenge according to the nature of the injury received, or the opinion which he hath conceived of it. If he be injured by a scornful look he seeketh to revenge it with a disdainful countenance; if by words he revengeth by words; if in deeds he desireth to revenge by deeds; yea oftentimes the fury of anger casting a mist before the sight of reason, causeth small injuries seem great, & according to that false opinion, inciteth men to take revenge without all proportion; For an angry look with angry words, for angry words with blows, and for blows with death, according to the violence of the affection and not the quality of the injury received. Sect. 4. Now that this desire of revenge is unjust and unreasonable it appeareth by that which followeth in the definition. And first because the causes thereof are unjust. The causes of unjust anger are either The causes of unjust anger 1. internal 1. self-love. internal or external. The internal causes are divers, as first self love, whereby we so immoderately love ourselves that we never think of the injuries and indignities which we offer others, or else suppose them to be none; or else lightly esteem of them, as not worthy the recital; but on the other side it maketh men heinously aggravate injuries offered unto themselves: and so to make huge mountains of small molehills; it causeth the heart easily to apprehend the wrong, busy in meditating of it being apprehended, eager in seeking revenge after meditation; and the hand no less forward in acting those tragedies which the heart hath invented. For by self love men are induced to think themselves worthy of all love and honour; and therefore if a small injury be offered unto them, they suppose that death is too small a revenge for so great an indignity offered to such worthy personages. Yea if they be not so much respected as their haughty ambition desireth, or if others be preferred before them, and that deservedly, this is matter enough to provoke them to furious rage, not only against them of whom they are not regarded, but them also who are preferred in others judgement. And this is evident in the example of Cain, who because God respected the offering of Abel more than his, was incensed to wrath, and had his anger so inflamed that nothing could quench it Gen: 4. but the blood of his dear brother; and in Saul who could with no patience endure, that the praises of David 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 deserved to be advanced. And thus doth self love make a man wink at those injuries which he offereth others, and to put on the spectacies of affection when he looketh on those wrongs which are offered to himself, whereby it cometh to pass that every small injury seemeth great and provoketh to great anger. Whereas if we thought meanly of ourselves and loved our neighbours as ourselves, we would not suffer our judgement to be so over balanced with the weight of affection in judging of the injury, nor give the reins to our anger in pursuing it with revenge. Sest. 5. The second internal cause of unjust Anger is pride and arrogancy The second cause of unjust anger pride. of spirit, which is a fruit of self love; for self love it is which maketh us have an high opinion of ourselves, this high opinion causeth arrogancy and pride, and pride causeth men to be more sharp sighted in descrying wrong, and more furiously insolent in taking revenge. The reason hereof is apparent: proud men being jealous of their honour and reputation, are also very suspicious of contempt, so that the least injury provoketh them to choler and disdain, because they are ready to imagine that thereby they are exposed to contempt. And this is the reason why proud men do more impatiently suffer an injury offered in company where they would be respected because they think it a great disparagement to their credit and reputation. An example hereof we have in Nebuchadnezer, who waxed pale for anger, because he thought himself disgraced Dan, 3. 19 in the sight of all his princes and people, by the repulse which he received of the three children who refused to obey his wicked commandment. And in Haman who was so enraged with fury because Mordecay would not in the Esthe. 3. 5▪ 6. sight of the people do him that reverence which his proud heart desired, that he thought his death too small a revenge for such an indignity, unless also for his sake he utterly rooted out his whole kindled and nation. So that the least spark of anger kindled with the smallest occasion bursteth out into a raging flame of fury if it be blowed with the wind of vainglory. Whereas on the other side he that is humble is not provoked 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 have received an injury, because he is ready to think that he hath deserved it, either by like faults committed against men, or more heinous sins against God. Sest. 6. The third internal cause of unjust The third cause of unjust anger covetousness anger is covetousness, for this vice maketh men desire much riches, and if their hopes fail them and be not correspondent to their desires, their unquiet and turbulent thoughts are fit harbingers to prepare a lodging in their hearts to entertain anger. It maketh them undertake great matters, which when they are not able to compass, their hearts are filled with vexation, and they become more way ward then children; or else if their covetous desires carried with the wings of ambition mount not so high a pitch, they basely stoop even to the most sordidous pray; and finding themselves unable to compass great matters abroad, they intermeddle with every domestical trifle at home; and if they see any thing miscarry through the default of wife, child or servant, though it be of no value, their anger can contain itself in no bounds of reason. So that these men are angry abroad but mad at home, choleric with every man which hinders or doth not further their commodity, but outrageous to their wives, children and servants, if they sustain the least loss. Sect. 7. The fourth internal cause of unjust The fourth cause nice luxuriousness. anger is nice luxuriousness, or luxurious niceness; which commonly being the fault of women, or at least a womanish fault, is especially to be seen in domestical matters. For if you come into the house of one who is nice and curious, you shall easily perceive how soon they are incited to great anger upon little cause. If the decking and adorning of their house be not fully answerable to their minds, if their costly eats be not so daintily cooked, that they may delight their curious-learned taste and cloyed appetite, if a spot or wrinkle be upon their garments, or but a glass broken, if their nice ears be offended with the least displeasing noise, though it be but by some chance, they are so enraged with anger, that the house will scarce hold them, or at least not contain their clamorous voices. These curious folks are not only offended with injuries, but also with shadows and appearances, Nam ubi animum simul et corpus voluptates corrupère nihil tolerabile videtur non quia dura sed quia molles patiuntur, for when volouptuous pleasures Senec. deira. lib. 2. c. 25. have corrupted both mind and body, nothing seemeth tolerable, not that the things which they suffer are grievous, but because they that suffer them are nicely effeminate. And like as they who are tormented with the gout, are angry if a man come but towards them, and cry out if they be but touched: So but a show of injury moveth these voluptuous wantoness to choler and anger, and the least injury offered in truth inciteth them to rage and fury. Whereas others who have not their minds effeminated with this luxurious curiosity, they can easily pass over such trifling imperfections, and repel anger in far more violent assaults. If any think these A prolepsis. toys too small to undergo a public censure; I would have such know, that the lesser the occasion is which provoketh to anger, the greater is their sin who are so easily provoked, and the rather they deserve a sharp reprehension for that anger which is incited by every light and trifling cause, then if it were weighty and of some importance: for howsoever the occasions are but small, yet their sin is not small, nay their sin is therefore great, seeing the occasion which moveth them thereunto is but little, especially considering that the same parties who are fire-hot in these trifles which concern themselves are key ●old in those things which much concern God's glory and their own spiritual good. For I appeal unto their own consciences whether they are not provoked unto more violent anger for these trifling toys, then when they dishonour God by most grievous sin, or see him dishonoured by others▪ and if their consciences plead guilty, let them rather be offended with their own corruptions then with the Physician which desireth to cure them. Sect. 8. The fift internal cause of unjust anger The fift cause of unjust anger curiosity. is curiosity, whereby men are tickled with a vain desire and itching appetite to see and hear all things: how their friends behave themselves in their private meetings; what their adversaries do and say behind their backs; how their servants bestow themselves in every corner; whereof it cometh to pass that desiring to know all things they also know many things which displease them, & provoke them to anger, for which they may thank their vain curiosity: for if with the wise man they would think it their glory to pass by infirmities. Pro. 19 11. or follow his counsel, Eccl. 7. 23. Give not thine heart to Pro. 19 11 Eccl. 7. 23. all the words that men speak, lest thou do hear thy servant cursing thee; They might have less cause of anger, & more contentation of mind. Whereas by inquisitive inquiry after every rumour, and curious prying into small domestical faults, they inflame their hearts with great anger. for as the looking upon a small print doth more offend the sight; then a greater because we hold it nearer our eyes and more intentively behold it, the letters standing thick and near together: so oft times it cometh to pass that these small domestical faults being curiously pried into do more offend and anger us; because they are near unto us and fall out thick; and as it were one in the neck of another, than greater injuries offered abroad which fall out more seldom and are not so much subject to our view. Sect. 9 The sixth internal cause is to have an The sixth cause credulity & listening to talebearers. Pro. 26. 20 open ear to every talebearer, and a credulous heart to believe them. Pro. 26. 20. Without wood the fire is quenched, and without a talebearer strife ceaseth. So that as wood is the fires fit nourishment, so is a talebearer fit to nourish anger. An example hereof we have in Saul, who giving a credulous ear to those lying suggestions of that pickthank Doeg was incensed to such raging anger, that the blood of the innocent priests was not sufficient to quench the heat thereof, unless he spilled also the blood of all the 1 Sam. 22▪ 19 inhabitants of Nob, yea of the oxen, asses, and sheep with more than brutish fury. And therefore David speaking of Doegs tongue. Psal. 120. 4. compareth Psal. 120. 4. it to coals of juniper (that is too hot burning coals) because it so furiously inflamed Saules anger. Yea David himself giving ear to the false report of ziba, was moved to unjust anger against 2. Sam. 16. innocent Mephibosheth; and therefore having experience of those manifold evils which followed credulity and listening after tale-bearers, he professeth that he will destroy him that privily slandereth his neighbour Psal. 101. 5. 7. Psa. 101. 5. 7. And hence it is that James compareth the tongue to a fire, because nothing more inflameth the heart to furious anger James. 3. 6. jam. 3. 6. Sect. 10. The last internal cause of unjust anger is want of meditation concerning The last cause want of meditation concerning humane infirmities. jam 3. 2. the common imperfections whereunto we are all by nature subject: for if we did but consider that in many things we offend all, and that we ourselves have the same faults or greater than those which we espy in others, we would not hastily be moved to choler upon every trifling occasion. But it is the custom of men addicted to anger, to imitate the Lamiaes, who (as the Poets feign) use their eyes abroad, and put them into a box when they come home: so these are but too quicksighted abroad in spying the faults of others, but stark blind at home in discerning their own faults; and though they have a great beam in their own eyes, yet they can easily discern a small mote in the eye of another. And the reason is because they put their own faults into that part of the wallet which they cast behind their backs and therefore never look upon them, but the faults of others into that part which hangeth before them, where into they are always curiously prying. The external causes of unjust anger. Cap. 3. Sect. 1. ANd so much for the internal causes of unjust anger, now we are to speak of the external; by which I understand all outward occasions which are unjustly taken, as first when we are angry with our neighbour for his virtuous actions. For some there are 1. virtuous actions & domeanor whose malignant eyes do abhor nothing more than the bright beams of virtue, either because they think that the beauty of others perfection causeth the deformity of their vices seem more uggly; or that their degenerated natures are become like unto satans who hateth virtue because it is virtue. An example hereof we have in Cain whose Examples. anger was kindled against his brother because he was accepted in God's sight as being more holy than himself. Gen. Gen. 4. 5. 4. 5. as also in Saul who was incensed against jonathan for his virtuous demeanour 1. Sam. 20 30. towards David 1. Sam. 20. 30. in Asa who was offended with the Prophet the Ambassador of the Lord, for delivering faithfully that embassage which the Lord had put in his mouth, 2. Chro. 16. 10 2. Cro. 16. 10. In Nebuchadnezer who was enraged against the three children because they refused to commit Idolatry, Dan. 3. 13. and in the jews who were filled Dan. 3. 13. with wrath because our saviour Christ made a true exposition of the Luke. 4. 28. scriptures, and rightly applied it unto them, Luke. 4. 28. and too many examples we have in these days of such as cannot with any patience endure to hear their duties taught them, and their vices publicly reproved out of God's word, or yet any private admonition, but they are ready (like those that are in a raging fit of a burning ague) to despite the Physician that endeavoureth to cure them. So that in our times he is like to incur more anger yea & danger also that reproveth sin, them he that committeth sin, he that reprehendeth Atheism and profaneness, than he that liveth in them. Yea so desperate is the disease of this declining age surfeited with sin, that the Physician may sooner incur hurt and damage by the fury of his patient, than the patiented help and health by the skill of the most exquisite Physician. Sect. 2. Secondly the cause of our anger is unjust, when it is only imaginary, having no other ground but our own suspicion. And thus was Eliab angry with his brother David because he suspected him to be proud whereas in truth his own pride was the cause of his suspicion. 1. Sam. 17. 28. and this is the most 1. Sam. 17 28. common cause of anger in these days; for want of love causeth men to interpret the actions of other; in the worst sense, and upon their false surmises they ground their anger. One is angry because saluting his neighbour, he did not resalute him, whereas perhaps he not see him, or at the least having his mind otherwise occupied did not observe him: another is offended if any in this company is merry, thinking that he maketh himself sport with his infirmities; another because he is too sad imagining that it is because his company displeaseth him. In a word as men's surmises are innumerable, so also are the causes of unjust anger. Yea so prone men are to invent causes where none is that oftentimes they are s●re displeased because they have received small benefits not answerable to their expectation, or not equal to those which they see bestowed upon others; and so they are provoked to Anger with small gifts as though they had received great injuries, but let us be ashamed of such folly and learn to leave it. Hath thy friend given more to an other then to thee? why it may be he hath deserved more, and though he hath not, yet that which thou hast received might content thee it thou wouldst make no comparisions. Nunquam erit foelix quem torquebit Senec. deira. lib. 3. Cap. 30. foelicior, he will never be happy who is vexed when he seethe one more happy. Hath he given thee less than thou didst hope for? why perhaps thou diddest hope for more than thou diddest deserve, or then thy friend could conveniently give, but if thou wouldst not be ungrateful consider rather what thou hast received, than what thou hast not received, before how many thou art preferred, rather than how many are preferred before thee. Sect. 3. Thirdly the cause of our anger is 3. when the cause is light and of no moment. unjust when we are provoked thereunto by every small and trisling occasion; because hereby love and charity is notably violated when every slight cause incenseth us to anger: for love suffereth all things: 1. Cor. 13. 7. and therefore their love is small who will suffer nothing. 1. Cor. 13. 7. Love covereth a multitude of sins. Pro. 10. 12. they therefore who Pro. 10. 12 rather find causes where they are not, then cover them where they are, do plainly show their want of love, and their too great proneness to anger▪ it is the nature of love to make great faults seem little, and little faults none at all: but anger maketh every small slip a capital offence, and every word of disgrace worthy a stab. And as when we behold the sun rising through thick and foggy vapours, we imagine it to be of a far greater quantity than when the air is pure and clear: so when the foggy mists of anger do overshadow reason, we suppose every fault to be greater than it would appear, if this turbulent affection were dispelled with the lively heat of ardent love. Some are angry of the imperfections of nature, which being not in the party's power to amend should rather move compassion then provoke anger. Others are angry at faults committed at unawares unwillingly and unwittinglye, whereas they might with as great reason be angry with a traveler for going out of his way, or with one who stumbleth in the dark, for not keeping footing or with a blind man for justling or rushing against them; For as the want of bodily sight causeth the one, so ignorance which is nothing else but the blindness of the mind causeth the other; or with one who is sick because he is sick, for what is ignorance but the minds malady? but he whose heart is seasoned with true wisdom, is not easily provoked with faults of ignorance, vnlesle it be wilful or extremely reckless, considering that while we continue in this vale of misery, our minds are shadowed with more than Cimmerian darkness. And therefore these small trifling errors whereinto we fall for want of knowledge, will in them rather move laughter, or at least pity, then provoke anger. For as the unhappy speeches and shrewd turres of little children are excused because they proceed from want of wit; so should the same excuse serve for them who commit faults through ignorance and simplicity. Sect. 4. lastly our anger is unlawful when 4. when the end is unlawful. as in our anger we propound unto ourselves no lawful end; as the glory of God, the public good of the Church or common wealth, or the private benefit of ourselves or of our neighbours: but rather private revenge and satisfying of our tumultuous affections by the hurt or destruction of him with whom we are displeased. And this is always to be observed in all examples of unjust anger, as in Cain's anger towards Abel; Saules towards David; Nabuchadnezers towards the three children, the Scribes and pharisees towards our Saviour Christ. And so much for the causes of unjust anger; now we are to speak of the properties thereof. Of the properties of unjust anger. Cap. 4. Sect. 1. THe first property of unjust anger, is The first property, want of moderation. that it is immoderate; for though our anger have never so just a cause, yet if it grow violent, and degenerate from anger to wrath and fury it is unjust, for it savoureth not of the spirit of God who is merciful and easy to be entreated, but rather of the flesh and the corruption thereof. And therefore wrath (that is violent anger) is numbered amongst the works of the flesh, the doers whereof shall not inherit the kingdom Gal. 5. 20▪ 21. How to diseeme immoderate anger 1. by the fruits. of God: Gal. 5. 20. 21. Now if we would know how to discern when our anger is immoderate, it is easily known by the fruits thereof. As first when it provoketh us to utter words dishonourable to God, either by profane 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 reviling speeches tending only to his disgrace. An example whereof we have in Shemei 2. Sam. 16. 5. who reproving David 2. Sam. 16. 5. for his sins, useth such gall and bitterness, that it clearly appeareth his anger proceeded not from the hatred of his sin, but rather of his person. Secondly when we have no regard of any decorum or order, either in respect ● By the want of fit decorum. of ourselves or those with whom we are angry. Not in respect of ourselves, as when by anger we are provoked to take revenge being but private men, whereas revenge belongeth only to God, and to the Magistrate who is the Lords deputy, according to that Rom. 12. 19 Avenge not yourselves but give Rom. ●2. 19 place to anger: (that is to God's anger and revenge) For it is written, vengeance is mine and I will repay it saith the Lord. They Deut. 32. 35. therefore who take upon them revenge having no lawful calling thereunto, violate God's ordinance by arrogating to themselves one of God's royal privileges, & so make themselves guilty of high treason against God, as they are guilty of treason against an earthly prince, who intermeddle with any of their royal prerogatives. So also our anger is immoderate when we have no respect of the party with whom we are angry, as when the son being provoked to anger against his father, though it be for a just cause, doth not use him with that respect and reverence which becometh him, but bursteth out into undutiful and insolent speeches: quite contrary to the example of jacob, who being but a son in law did not in his anger forget his duty, but used all discretion and moderation, Gen. 31. 36. and of jonathan who though he had just cause to be angry with his Gen. 31. ●6. father Saul, yet he only showed it by rising from the table and departing. 〈…〉 34. and the like may be said of 1. Sam. 20 34. the 〈…〉 anger towards his master, the subjects towards the Magistrate, and of all inferiors towards their superiors. For howsoever the law of God bindeth us, to be angry when just cause is offered yet it also tieth us to moderation and discretion: For it is the author of order and not confusion. Sect. 2. The second property of unjust anger, The second property of unjust anger is in respect of the object is in respect of the object, for whereas just anger opposeth itself only against sin and injustice, unjust anger is incensed against the person of the offender, yea oftentimes of them who are innocent, nay because they are innocent, as appeareth by those examples which before I rehearsed: But if we will be Christ's disciples we must follow his doctrine and example. His doctrine Math. 5. 44. love your enemies, do good to those that hate you, etc. that you may be the Mat. 5. 44 sons of your father which is in heaven. Where he plainly intimateth, that they are not the sons of God, who do not love the persons of their very enemies: we must follow also his example, who prayed for his enemies even while he was upon the cross subject to their outrageous injuries. Luke. 23. 34. which Luke. 23. 34. blessed precedent 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 unto themselves, but also with bruit beasts, which are not capable thereof, as we may see in the example of Balaam. Num. 24. 10. yea even with Num. 24. 10 things which want both sense and life, and so was Xerxes angry with the rivers, Plutarch. de cohib. wacun. and sent letters full of menacing threatenings to the hills. And many such are subject to continual view, who if any thing in their hands displease them, will not stick to dash it against the ground, though after they are fain to take it up again, or to spoil and break it in pieces though afterwards they must be glad to bestow great labour in repairing that which by greater folly they have defaced. But these men may fitly be compared unto children who having gotten a fall beat the earth; so they having received some hurt through their own folly or negligence, are angry with those things which are ruled by them as bare instruments. Sect. 3. The last property of unjust anger respecteth the time when as it being long retained becometh hatred. And this happeneth not only when men are provoked unto anger upon weighty causes, but also when it is grounded on the most slight occasions: for when vain trifles have stirred them up to wrath they persever in it, lest they might seem to have begun without cause, and so against all reason the unjustice of their anger makes them persist in it with greater obstinacy. For therefore they retain it yea increase it, that the greatness of their anger may make men believe that it could not choose but arise from some weighty occasion & just cause: & so they chuise rather to seem just then to be just. But more of this afterwards when I come to speak of the restraint of unjust anger. Of the kinds of unjust anger. Cap. 5. Sect. 1. ANd so much concerning the causes and properties of unjust anger, now we are to speak of the kinds thereof. It admitteth of a twofould distinction: first it is either hidden and covert, or else professed and manifest. Hidden anger is Hidden anger which is commendable. of two sorts; the first is commendable when as men labour by all means possible to subdue the affection & to smother the flame after it is kindled that it burst not forth into unseemly words or actions savouring of revenge. And this is a fruit of the spirit, which when it cannot repel anger and keep it from entrance; in the next place it endeavoureth to expel and repress it. The other sort of hidden anger is to Hidden anger which is to be condemned. be condemned, when as men nourishing it in the heart do notwithstanding conceal it, that they may have the better opportunity of revenge, which they are purposed to seek with such a full resolution, that they refuse all parley lest they might be brought to a truce or conclude a peace. This anger is far worse than that which is professed both in respect of the party who is angry, and the other with whom he is angry. In respect of the party himself because containing in him this turbulent affection, it doth vex and torment him, like a raging fire which hath no passage, or a violent stream whose current is stopped. And hereof it is that anger is said to be of the viper's brood because it pineth and consumeth him in whom it is bred. In respect of him also with whom he is angry, because it maketh him less wary in preventing his malice, & therefore the more easily surprised. In regard whereof a secret enemy is more dangerous than one who professeth his enmity, for as a small company of men lying in an ambushment, will more easily overcome a greater force, then if they should march against them with banners displayed: so a weak enemy hiding his anger and watching his best opportunity of revenge, is more like to cirumvent and surprise one more mighty than himself, then if he should profess his malice. Examples hereof we have in the Examples scriptures: in the old serpent who cloaked extreme malice under goodly words and fair promises, professing himself a kind friend to our first parents when he wholly intended their eternal destruction. Gen. 3. 1. etc. as also Gen. 3. 1. in Cain who talked familiarly with his brother as in times past when as he already had resolved his murder in his heart, which also presently after he acted with his hands. Gen. 4. 8. So Absalon like a cunning Gen. 4. 8. courtier concealed deadly malice two years together against his brother Ammon; to the end that being not suspected he might obtain the more fit opportunity of revenge. 2. Sam. 13. 22. 23. 2. Sam. 13. 22. 23. The like example we have in joab who kindly saluting Amasa cruelly stabbed him while he lovingly embraced him. 2. Sam. 20. 9 As also in the traitor judas who betrayed his master while he kissed 2. Sam. 20 9 him. Luk. 22. 47. Neither is our age fruitful in all sin, barraigne of such Luk. 22. 47. example●: for how many Italionate machivilians live among us, who will not stick to give most kind congees with hand cap and knee, to them from whom they are most en●●r●nged in their hearts; and look most smoothly upon them against whom they have conceived deepest malice? So that their anger is like unto rivers which are most dangerously deep where the stream runneth stillest and smoothest. If you ask these men the reason hereof, they will tell you that (according to the rules of their master Machiavel.) Professa perdunt odia Senec in Medea. vindictae ●ocum. Professed anger taketh a way opportunity of revenge▪ but let us know that as in malice, and dissembling thereof, they are like unto the Devil himself, so without repentance they shall be like to him in punishment. And so much for hidden anger. Sect. 2. Professed anger is to be seen when either Professed anger two fold. men of set purpose do neglect the signs and duties of love, or else in showing & bringing forth the fruits of anger. For the first: some in their anger are sullenly 1. Sullen or silent anger. silent from day to day, and month to month, not vouchsaufing to speak a word to those with whom they are displeased, though they daily converse with them; as though with their love & charity they had lost their tongues also. But such men forget the end why God gave them a tongue, that is, that it might be not only an holy organ to sing our creators praise, but also that we might be enabled thereby to converse more familiarly and lovingly one with another; as also that thereby we might preserve this love begun by taking away all offence; for as the lord hath given a tongue to inquire out an injury as also to reprove and reprehend the offender, so he hath given the same tongue to make giust excuse for the working of reconciliation. It may be if thou wouldst come to expostulate the matter with thy neighbour, he would either justly excuse his fault, or humbly confess it and desire pardon, whereas now thou makest him thine enemy by denying him all means and hope of reconciliation: for what hope can he conceive of peace, seeing thou wilt not so much as come to a treaty. Sect. 3. Secondly professed anger is showed 2. Anger is manifested by evil speaking or evil doing. 1. Evil speaking. by the manifest fruits thereof, and they are of two sorts evil speaking and evil doing. By evil speaking, as when men do manifest their anger in spiteful railing words which are far unbeseeming not only a Christian, but also an honest infidel. This is condemned in the one and thirty verse of this chapter. Let all bitterness, anger, and wrath crying, (that is clamorous railing) and evil speaking be put away from you. And that we may the rather be moved to abstain from this odious vice, let us consider that God made the tongue to be an instrument of his praise and not to dishonour him by cursed speaking. And therefore he will not hold him guiltless, which makes this heavenly organ of his spirit created to show forth the creators praise a cursed instrument of Satan in reviling and slandering our neighbour▪ and this our Saviour Christ teacheth us: Whosoever (saith he) shall say unto his brother Raca; (that is the least word of reproach) shallbe worthy to be punished with a council (that is an assembly or senate of Magistrates) And whosoever shall say fool shallbe punished with hell fire Math. 5. 22. Let us remember that by our words we shallbe Mat. 5. 22 justified and by our words we shallbe condendemned: and good reason, for Verba sunt animi indices, the tongue is the heart's interpreter, and therefore our saviour Christ saith, Ex abundantia cordis os loquitur. Math. 12. 27 34. Out of the abundance of the heart the mouth speaketh. yea this the wise Socrates well knew; and therefore when a certain father had sent his son to him, to the end that seeing him he might perceive his disposition, he said to the young man: Loquere adolescens, ut te videam speak young man that I may see thee, noting thereby that the disposition of his heart was best known by the words of the mouth. Seeing therefore God judgeth according to the heart, and seeing the heart is best discerned by the tongue great reason it is that by our words we should be justified or condemned▪ let us remember also that if for every idle Math ●● 36. word we must give an account at the day of Judgement, how much more for railing and reviling speeches? and if these meditations always run in our minds we will in our greatest Anger follow the practise of the Prophet David, Psa. 39 1. that is, we will bridle our mouths that we may not sin with our Psa. 39 1. tongue. Secondly professed anger is expressed 2. Evil doing. by evil doing, when either in our anger we offer imuries or seek revenge for those which are offered us; both which are forbidden in the word of God. The first levit: 19 13. Thou shall not do thy neighbour wrong and Psa. 15. 3. it is set Levit. 19 Psa. 15. 3. down for a note of an inheritor of God's kingdom not to do evil to our neighbour: and consequently he that is provoked by anger to offer injury to his brother, can have no assurance with out repentance that he is an heir of God's kingdom. And this may Math. 5. 22. further appear Math: 5. 22. for if he who useth reproachful words be in danger of hell fire, what shall we think of him that goeth further, namely to wicked deeds? as therefore we tender our soul's salvation, let us rule our hands though we cannot rule our affections. Secondly it is expressed by revenging injuries received, which though it be not altogether so great a sin as the other, yet it is also condemned and forbidden as no small sin in the word of God. Math. 5. 39 Resist not evil but to him Math. 5. 39 who smiteth thee on the right cheek, turn the left also. etc. Rom. 12. 19 Avenge not yourselves, for it is written, vengeance is Rom. 12. 19 mine, and I will repay saith the Lord. And so much for the first distinction of anger. Sect. 4. Secondly anger is distinguished into three kinds in respect of the subject A second distinction of anger in respect of the subject. thereof: The first is of those who are soon angry and soon pleased. The second of them who are slow to anger and also slow in being reconciled. The third of those who are soon provoked to anger, and also long continue in it. For the first they may not unfitly be 1. Hasty anger. compared to flax which is soon kindled & set on fire, but soon also extinguished unless the flame be continually nourished with new matter: so their anger is easily inflamed by the least spark of occasion, but soon mitigated unless it be nourished with new provocations▪ or their anger may be likened unto ●r● in thorns which maketh a great blaze for the time, and yieldeth a crackling noise but soon goeth out unless a new supply of matter be continually added: so they are soon inflamed, but when their anger hath a little spent itself in words like the crackling of thorns, it is soon quenched and pacified. These men in the world are said to have Hasty natures in the world commended. the best natures, but in truth it is far otherwise. For that nature is best which most resembleth God himself, who as he is slow to anger so he is ready to forgive. Psa. 103. 8. 9 If therefore we would Psa. 103. 8. 9 in truth have good natures we must imitate the Lord, that is, be long before we are provoked to Anger and ready to be reconciled; to the first we are exhorted Iam: 1. 19 Be slow to wratb; to the jam. 1. 19 latter, Math: 5. 25. Agree with thine adversary quickly, and that not only when Math. 5. 25. thou hast offended him, but also when he hath offered the injury unto thee and that not once or twice or till seven times, but unto seventy times seven times, as our Saviour exhorteth Math. Math. 18. 22. 18. 22. Sect. 5. But lest we should content ourselves Hasty anger forbidden. with this nature which of natural men is thought commendable, let us consider first that it is condemned and forbidden in the word of God. Eccl. 7. 11. be Eccle. 7. 11 thou not of an hasty spirit to be angry, for anger resteth in the bosom of fools. Yea our Saviour condemneth it as murder in God's sight. Math. 5. 22. Math. 5. 22. Secondly we are to consider, that this hastiness to anger is a foolish vice, for as Hastiness to Anger a foolish and dangerous vice. it always beginneth with rashness, so it most commonly endeth with repentance; for after the hasty man hath injured his neighbour by unadvised words or injurious deeds, than he showeth himself sorry for it; and so like a foolish Surgeon first he breaketh his head and after gives him a plaster, which though it heal the wound, yet oftentimes it leaves a scar. And yet I speak of the least evils which accompany rash anger, for how many have there been who in their fury have revealed their friends secrets, more dear unto them than their own lives? yea how many through this rash anger have violated the persons, nay murdered them with whom they were linked in the straightest bond of friendship? & so have done that in a moment which they have with bitterness repent the whole course of their lives, than the which no greater folly can be committed. And therefore it is well said of the wise man, Pro. 14. 17. He that is hasty to Pro. 14. 17. anger committeth folly, and verse 29. He that is slow to anger is of great wisdom, but vers. 29 be that is of an hasty mind exalteth folly. And lest we should think that he seldom thus offendeth, he telleth us. Pro. Pro. 29. 22. 29. 22. that a furious man aboundeth in transgression. Pro. 12. 16. Eccl. 7. 10. Sect. 6. But here the choleric man will allege for himself, that he is hasty by nature Object. and therefore to be borne with. I answer, Answer. that we have not this nature by creation, for we were created according to Gods own image, who is slow to anger; but this corruption hath taken hold of us by reason of our original sin; and therefore we are not to excuse one sin by another, but rather earnestly to labour that this pollution may be washed away with the water of God's spirit, who by his grace doth reform nature. For those who are regenerate by the holy Ghost, though naturally they be as ravenous and cruel as the Wolf and Leopard, they shallbe made as mild and innocent as the Lamb and Kid: and though they be as fierce and furious as the Lion or Bear, they shall become as tame and gentle as the Cow or Calf, according to the Prophecy, Esa. 11. 6. 7. Esay. 11. 6. 7. The Wolf shall lie with the Lamb, and the Leopard shall lie with the Kid; and the Calf and the Lion & the fat beast together, and a little child shall lead them, and the Bear shall feed with the Cow and their young ones shall lie together: not that regeneration doth take away nature and the affections, but because it doth partly subdue their violence and fury, and partly sanctifieth and reformeth them; so that whereas they were hurtful and and pernicious, now they are good and profitable to themselves and others, the quality and the object of them being altered. Their love which was immoderately set on the world and the pleasures of the flesh, is now fixed upon God, their neighbour, and spiritual things. Their ambitious hope which expected nothing but honours and riches now longeth after the presence of God and fullness of joy in the heavenly jerusalem. Their timorous fear whereby they were restrained from doing good, and constrained to do that which was evil, because they would not displease men; is now a notable bridle to curb in their unlawful desires, and a sharp spur to prick them forward in the course of Godliness, because they would not offend God; and whereas before it was a corrupt fountain from which nothing did spring but polluted streams of sin, whose descent is into the deep gulf of eternal perdition, now it is become the Wellspring of life to make us avoid the snares of death, as it is, Pro. 14, 27. So Pro. 14. 27. likewise rash and unbridled anger, which before regeneration caused men to rage against the person of their neighbour, doth now oppose itself against sin and unjustice only, whereby God is dishonoured and the church and common wealth damnified. Sect. 7. Do not therefore hereafter excuse thy furious and rash anger by alleging thy nature, for thou mightest as well say, I cannot abstain from it, because I am carnal and unregenerate, as because I am hasty by nature: for those who have laid aside the old man, and are renewed by God's spirit, have this affection partly tamed and subdued, and partly sanctified, reformed, and made fit for necessary and profitable uses: whereas on the other side they that let the reins lose to this corrupt affection were never washed with the water of God's spirit, and consequently while they continue in this state cannot enter into the kingdom of Heaven joh. 3. 5. But that we may never allege this joh. 3. 5. vain excuse let us consider further that it is no better than Lazars rags to cover the deep festered sores of our corruption; or than Adam's fig leaves to hide the nakedness of sin, which may be as fit a vizor to disguise even the most ugly vices as this of anger: for nature corrupted provoketh not only to rash anger, but also to all outrages. And therefore the murderer by as great show of reason might excuse his murder because he is by nature cruel; or the adulterer his adultery because he is by nature lecherous; or the these his theft because he is by nature covetous, as the hasty man his anger because he is by nature choleric. As therefore if a muttherer or thief should come before a judge, and excuse his fact by saying it was his nature, and therefore he could not choose but commit it, the judge would answer that it was his destiny also that he should be hanged: so when we shallbe arraigned before the Lord chief justice of heaven and earth, the alleging of our corrupted nature will be so far from excusing us, that it alone willbe sufficient to condemn us. And so much for the first sort of anger which is to be seen in angry and choleric men. Sect. 8. The second sort is of such as are 2. Anger which is slowly entertained but long retained. slow to anger, but being incensed are hardly pacified. And these are like unto more solid timber, which is long before it be kindled, but being kindled continueth long in burning. As these are better than the other in respect of their slowness to wrath, so they are far worse because they continue in it; for anger retained becometh hatred, which is an affection far more pernicious than anger itself, and much more incorrigible; for as rash anger is most commonly joined with repentance, so this inveterate anger is always joined with perseverance in evil. And he that is subject thereunto doth not only fall into sin, but also is resolved to continue in i●; yea he taketh delight therein oft times by meditating on revenge; as we may see in Esau who was resolved to retain his anger against jacob till his father's death, and in the mean time comforted himself by thinking on revenge, Gen. 27. 41. 42. Gen. 27. 41. 42. But if we would be the children of our heavenly father; we must resemble him not only in slowness to anger but also in swiftness to forgive: and thoughour brother offend us seventy times seven times, yet must we continually be ready to embrace reconciliation. Math. 18. 22. and so we shall not be overcome Math. 18. 22. of evil, but overcome evil with goodness, as the Apostle exhorteth us. Rom. 12. 21. Whereas if we continue in malice we shall make ourselves like Rom. 12. 21. unto Satan, and subject to God's wrath: For with what measure we meet it sball be measured unto us again. Math. 7. 2. Math. 7. 2 And as we forgive men their trespasses, so will our heavenly father forgive us. Math. 6. 14. 15. and so much for the Mat. 6. 14 15. second sort. Sect. 9 The third sort is of them who are Hastiness to anger & slowness to reconciliation. easily provoked unto anger, and being provoked will never be reconciled. These men are monsters in nature, and flat opposite to the Lord: for whereas he is slow to anger and ready to forgive, they are most slow to forgive and most prone to anger. This anger I know not how to express, nor to what I may compare it, seeing natural things cannot resemble it, because it is monstrous and against the nature of all things saving man. For the most fierce Lions & cruel Tigers have some cause which incenseth them to anger, and some measure and end of their fury after it is provoked: and therefore they are far worse who are angry without a cause and know not how to make an end. Seeing therefore natural things are not fit to resemble them, let us consider artificial. they are like unto tinder, which being kindled with the least spark will also retain the fire till it be consumed: but herein they are unlike; the tinder may easily be extinguished but their anger can by no means be mitigated, the tinder doth but consume itself, or at the least those things which are near about it, but those that are from them furthest distant are often scorched with the burning heat of their furious passion. It is like unto wild fire which most easily taketh hold of every thing and is most hardly quenched, but herein it is far more violent and pernicious, that whereas wild fire may be extinguished with Vinegar or Milk, this can be quenched only with blood yea with the heart blood. There is nothing therefore in the world natural or artificial, which doth sufficiently express this wild affection; it only can be resembled by the malice of Satan, who for no cause maligned God and us, and yet his malice will never have end, unless therefore we would be worse than all things natural or artificial, yea as bad as the devil himself, we must be either slow to anger or ready to forgive. The manifold and great evils which accompany unjust anger. Chap. 6. Sect. 1. ANd so much for the kinds of Anger: now we are to set down the preservatives whereby we may be preserved from this sickness of the soul, and some medicines to cure us when we are fallen into it. But for as much as it is in vain to prescribe physic unless the patient will take it; and seeing few or none are willing to take physic unless they see the necessity thereof in respect of the dangerousness of their disease; I will first show the greatness and malignity of this sickness of the mind unjust anger, and afterwards prescribe the remedies. The greatness and dangerousness The dangerousness of anger showed by the evils which it worketh. of this disease appeareth by those great evils which it worketh, and that both private and public. The private evils concern either ourselves or our neighbours. The evils which concern ourselves are incident to the whole man or to his several parts the body and the soul. The evils which anger bringeth to The evils which anger bringeth to the whole man. 1 Unjust anger defaceth God's image. It overthroweth piety. the whole man are divers. First it defaceth in us the image of God; for whereas the image of God doth specially consist in the virtues and graces of the mind, anger overthroweth them all, and first of all piety which is the chief of all, and the some of the first table. It extinguisheth the love of God: for how should we love God whom we have not seen, if we do not love our neighbour whom we have seen? 1. john 4. 20. And how do we love joh. 4. 20 our neighbour, if upon no cause or every trifling cause, we be incensed to injust anger against him? It overthroweth the principal part of God's worship invocation: for if we would compaesse the Altar and there offer up the sacrifice of prayer and thanksgiving; We must first wash our hands in innocency Psal. 26. 6. And this the Apostle Paul requireth 1. Tim. 2. 8. That we lift Psa. 26. 6. 1. Tim. 2. 8. up pure hands without anger. And our saviour Christ commandeth that before we offer any gift unto the Lord we first seek to be reconciled. Math. 5. 23. Mat. 5. 23 so long therefore as we continue in our anger we are unfit to pray, as it most manifestly appeareth in the fift petition, where we desire so to be forgiven as we forgive: and because the Lord would have us deeply consider thereof, he thinketh it not sufficient to set it down in the Lord's prayer. Math. 6. 12. but he again doth single this out of all other the petitions, & inculcates it the second time, verses 14. 15. If you forgive men their trespasses, your heavenly father will also forgive you, but if you will not forgive men Math. 6. 12. their trespasses no more w●ll your father forgive your trespasses. If therefore we v. 14. 15. offer up this prayer unto God continuing in our Anger, what do we else but entreat the Lord that he will continue his anger towards us? A notable place to this purpose we have. Eccl. 28. 1. He that seeketh vengeance shall find vengeance of the Lord, and he will Eccles. 28. 12. etc. surely keep his sins. 2. Forgive thy neighbour the hurt that he hath done to thee, so shall thy sins be forgiven thee also when thou prayest. 3. Should a man bear hatred against man & desire forgiveness of the Lord? 4. he will show no mercy to man who is like himself and will he ask forgiveness of his own sins? 5. If he that is but flesh, nourish hatred (and ask pardon of God) who will entreat for his sins? 6. Remember the end and let enmity pass, etc. It also maketh men notably sin against the third commandment, by causing them through impatience to fall into cursing and imprecations, swearing and blaspheming the name of God. It causeth them also grievously to sin against the fourth commandment, by making them unfit for the exercises of the Sabaoth, as Invocation and hearing of the word, because they who are possessed therewith have their minds disturbed and distracted either by thinking upon the injury, or else of revenge. So that there is not one commandment of the first table which anger doth not notoriously violate. But as it overthroweth the virtues It overthroweth justice & charity. of the first table which respect piety, so also of the second table which respect justice, and first of all justice itself; whose general rule is this, suum cuique tribuatur, that that be given to every one which belongeth to him. For anger maketh men not only to neglect all good duties which they own unto their neighbours, but also to oppress them with undeserved injuries and unjust revenge. It overthroweth also charity which is the some of the second table, whose general rule is this, That we love our neighbours as ourselves: for anger in steed of performing any duties of love, causeth men to bring forth the fruits of hatred: and in stead of loving their neighbours as themselves, it maketh them to hate them as their mortal enemies. Infinite it were to stand upon particulars, but by this which hath been said it is apparent, that the furious flame of anger doth consume in us all the virtues and sanctifying graces of God's spirit, wherein principally the Image of God consisteth. Sect. 2. secondly as it defaceth in us the image of God, so it doth make us like 1. Unjust anger maketh men like the devil. unto Satan, for he is the spirit of descension, wrath and revenge, as God is a spirit of love and peace. It is the nature of Satan to delight in rage and fury, for he is a murderer from the beginning, Joh. 8. 44. not only murdering joh. 8. 44 himself, but provoking others to murder, by filling their hearts with wrath and revenge. And this the Heathens were not ignorant of; for they called these wicked spirits which are the authors of anger, descension, and revenge, furies, because they filled men's minds with fury and madness. Sect. 3. Thirdly it maketh us subject to God's 3. It maketh men subject to God's anger. Math. 6. 14. 15. anger: for as we forgive others, so doth God forgive us. Math. 6. 14. 15. If therefore we retain our anger towards our brethren, God will retain his anger towards us. We know by common experience, that he who is appointed an arbitrator or daysman to reconcile neighbours, is oftentimes by the froward behaviour and obstinate stiffness of the one party so offended and displeased, that whereas he was indifferent he is made an adversary: so the Lord playeth the part of an umpire or arbitrator, to work reconciliation between brethren; But if either of them be so stiff and contentious that he will not be reconciled, what doth he else but by refusing the lords arbitrement and detetmination make God his enemy? Sect. 4. Fourthly it exposeth men to contempt: 4. Unjust anger exposeth men to contempt. for howsoever they are therefore angry because they would not be despised and disregarded, yet nothing in truth doth sooner work contempt in the minds not only of strangers but also of a man's own children and servants then unjust anger. For when their anger and the fruits thereof, clamorous brawling and fight are usual and common aswell for trifles as weighty matters, men desperately contemn both, when they have no hope to prevent either. They therefore who desire that these bitter drugs of correction should have any effectual operation in the minds of inferiors, for the purging away of their faults and vices, must use Correction to be used like Physic. them like Physic, which if it be ordinary will work no extraordinary effect, because it groweth familiar with our natures and therefore not fit to work upon them: nam medentur contraria: and hence it is that Physic becometh unprofitable to those men in the time of grievous sickness, which upon every trifling occasion have used it in the time of health, and made it as it were sauce to digest their meat: so if we would have the physic of the mind, correction and chastisement, to work desired effect, they must be used sparingly and not for every slip and infirmity, which oftentimes in wisdom should be dissembled as though it were not perceived, and often The vanity of ordinary scolding and brawling. pardoned in hope of amendment, otherwise if every toy and small oversight provoke anger, and anger incite to scolding and fight, not only the parties corrected are not bettered, but rather made more obstinate and obdurate in their vices (for their hearts like Anvils become harder with often beating) but also he that correcteth, doth disfurnish himself of all fit remedies to cure more desperate diseases. For if he use bitter chiding and severe fight for the cure of every trifling fault, what remedy doth he reserve for correcting and reforming heinous offences? surely none. Whereby it cometh to pass, that inferiors will not be restrained from committing all faults, but rather will be as easily 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 pass over many small faults as though Discretion required in correction. he perceived them not, both because (as one saith) Gratissimum est genus veniae nescire quid quisque peccavit. It is the most acceptable kind of pardon to seem Senec. de ira lib. 2. cap. ●3. ignorant of the fault; as also least taking notice of every little slip, he make the offender shameless and impudent in defending that as well done, which he cannot excuse as not done. Whereas so long as he thinketh his fault unknown, he will be so fearful of committing the like, that he w●ll be careful in hiding that which he hath already committed. But if he perceive that the offender taketh occasion by his ignorance to offend often in the like kind, then is he to take notice of the fault by using mild admonition; if that will not prevail, then more sharp reprehension; but yet in private, for many witnesses of the fault maketh him less ashamed to commit the like; whereas fear of open disgrace will restrain him from it so long as he is not already disgraced. But if the offender impudently and obstinately persist in his vice, or that the fault at the first be more notorious, then is he to proceed to chastisement and correction as the Surgeon to the mortifiing of a member, when the soar is passed all other cure. In doing whereof he is to avoid all furious anger, and to use soberness and discretion, joining with his chastisement wholesome admonitions, convincing the conscience of the offender, by laying open the heinousness of his fault out of the word of God; or else by showing him how he hath offended against the law of nature or civil honesty. And hereby it will appear to the offender, that his punishment proceedeth from the hatred of his sin and not of his person; and so it will cause him also more to hate his fault, them either his superior that correcteth him for it, or then the punishment itself which is deservedly inflicted. If superiors would use this mild and The profit that followeth well governed discretion. sober discretion, surely it would better contain inferiors in obedience then furious anger. For whence is it that one man's look is more regarded than another's words? one man's mild admonition, than another's bitter reprehension? one man's discreet reproof then another's continual brawling and fight? surely from mild and well governed discretion which worketh in inferiors an awful love and son like fear, which more strongly containeth them in obedience, and more forcibly restraineth them from committing any fault repugnant thereunto, then furious anger and rage, or the fruits thereof continual chiding and fight. For continual anger and severe punishment for every small fault, without admitting any excuse, doth not make inferiors sorry because they have offended, but careful and cunning in hiding and dissembling their faults, or shameless and impudent, either in denying or defending them. Again as many stripes do harden the skin to endure them; so do they harden the heart to contemn them; and they which use much chiding do move their inferiors to imagine that it is their natural communication and not any reprehension. If lightning and thunder were as common as the sun shine, though they be terrible in their own nature, yet who would regard them being so usual? and how much less than the impotent brawling of an angry man? They therefore who would have their anger feared and respected, must let it like the thunder happen seldom, or else it will not be regarded like the thunder. When the Fox first saw the Lion, he trembled and quaked for fear, not daring to come near him; when he saw him the second time he approached somewhat nearer, but when he saw him daily, he feared not almost to come within the reach of his paw: so if thou but seldom show thyself like a Lion, thou wilt be feared and respected, whereas if continually thou appear in this shape, even thy most basest underlings will not regard thee. Yea if peradventure they spy the Ass' ears under the Lion's skin, that is, folly in thy fury, (which are seldom severed,) they will not stick to ride, and deride thee. Sect. 5. And so much for the evils which anger The evils which unjust anger bringeth to the body. bringeth to the whole man: now we are to speak of the evils which it bringeth to his several parts, and first of his body. Whereas the body of man is excellent by nature, and far surpassing all other earthly creatures, anger doth so deform it, that it becometh more 1. It deformeth it ugly and horrible than any of them. For it maketh the hair to stand an end, showing the obdurate inflexibleness of the mind. The eyes to stare and candle, as though with the Cockatrice they would kill with their looks. The teeth to gnash like a furions' Boar. The face now red, and soon after pale, as if either it blushed for shame of the minds folly, or envy others good. The tongue to stammer, as being not able to express the rage of the heart. The blood ready to burst out of the veins, as though it were afraid to stay in so furious a body. The breast to swell, as being not large enough to contain their anger, and therefore seeketh to ease itself, by sending out hot-breathing sighs. The hands to beat the tables and walls, which never offended them. The joints to tremble and shake, as if they were afraid of the minds fury. The feet to stamp the guiltless earth, as though there were not room enough for it in the whole element of the air, and therefore sought entrance into the earth also. So that anger deformeth the body from the hair of the head to the sole of the foot; how ugly therefore is anger itself, when the effects thereof are thus monstrous in so beautiful a subject? how monstrously doth it deform the mind, when the signs thereof be thus horrible in the body? Sect. 6. But as it deformeth the body, so it exposeth it to infinite dangers by provoking 2. It exposeth it to dangers. men to enter into private frays and needless quarrels, with such desperate resolution, that they wholly neglect themselves that they may hurt their enemy. Like to the Wasp or Bee which venture their own lives, that they may butsting those that anger them; so they, that they may satisfy their fury by revenging a small injury are ready to receive a greater, for they care not to defend themselves so they may offend their enemy. Nay they are desirous to give wounds, though it be through their own bodies. And hence it is that some painting anger have put in either hand a sword, as being fit to hurt another, but not to defend himself. But what should I speak of receiving hurt by outward enemies, seeing the angry man when he hath no other foes to hurt him, doth with his own hands offer violence unto himself? as is evident in their example who in their rage will not stick to pull of the hair of their own heads and beards, and to offer many other furious outrages against their own persons. So that the wise Solomon might well say, That a man of much anger shall suffer punishment, for if Pro 19 19 no man else will, he will punish himself, And so much for the body. Sect. 7. But anger bringeth no less evils to The evils which anger bringeth to the soul. the soul. First like a dark cloud it overshadoweth and blindeth the light of reason, and for the time maketh men as though they were distraught of their 1 It blindeth reason. wits. Whereof it is that anger is called Brevis furor, a short madness, because it differs not from madness but in time. Saving that herein it is far worse, in that he who is possessed with madness, is necessarily, will he, nill he, subject to that fury: but this passion is entered into wittingly and willingly. Madness is the evil of punishment, but anger the evil of sin also; madness as it were thrusts reason from it imperial throne, but anger abuseth reason by forcing it with all violence to be a slave to passion. And in this respect it may fitly be compared unto a cruel tyrant, who having invaded the government of the commonwealth, doth overthrow counsel, law, and order, and over ruleth all by force and fury: so anger having obtained sovereignty over the mind, taketh away all judgement, counsel and reason, and overswayeth all by foolish affection and raging passion. And therefore Solomon saith well, that Anger resteth Eccle. 7. 11 in the bosom of fools, for either fools it findeth them, or fools it maketh them. The reason is apparent, because anger maketh men rash and unadvised in their deliberations, and so their counsels and designs prove imperfect and without life, like abortive births which are borne before their time. Examples hereof we have in simeon Examples. Gen. 34. 25. and Levy, who like mad men imbrued their hands in the blood of many innocents to revenge the injury of one offender. In Saul who for an imaginary fault of one man, put to death, man, woman and child, in the City of Nob, and not satisfied herewith, 1. Sam. 22 19 he raged also against the beasts with more than beastly cruelty. Yea David himself being haunted with this fury, vowed the death not only of churlish Naball, but also of all his innocent 1 Sam. 25 13. 22. family for his fault. You see then that anger perverteth judgement, overthroweth counsel, and putteth out the eyes of reason, making it the slave of passion, fit to execute those works of darkness, in which rage employeth it. Like unto the Philistines who having put out the eyes of Samson, made him to grind judg. 16. 21. in their Mill, and to do their drudgery: So this raging passion having put out the eyes of reason, makes it a fit instrument for his own business, that is, in plotting and devising that revenge which is pleasing and acceptable unto it. Whereby it evidently appeareth, that furious anger is a notable means which Satan useth to work our destruction. For when once by rage he hath blinded the eye of reason, he can easily lead us into a gulf of all wickedness. In respect whereof Satan is compared to a carrion crow, which intending to make the carcase of some seely Lamb his greedy pray, doth first pick out the eyes, that it may not be able by flight to prevent a further mischief: so he endeavouring to make a pray of our bodies and souls, doth first seek to blind reason, which is the eye of the soul, with the fury of passion, that so not having judgement to discern his sleights, nor wisdom to avoid them, he may the more easily lead us into the pit of perdition. Or he may be likened to a cunning Fisher man, who troubleth the water that the Fish may not descry his net: so Satan blindeth our reason with this turbulent affection, that we should not discern the sins which like nets he hath laid to entangle us, before we be fallen into them. For anger casting a mist of perturbation before the sight of reason, maketh men unable to judge of good or evil, right or wrong; and whereas reason in it own nature judgeth that which is right, anger maketh that seem right which it judgeth. If therefore we avoid those things most carefully which hurt the eyes, or if they be hurt use such medicines as are fit to cure them, because the eye is the light and guide of the whole body: with how much more attentive care ought we avoid anger that blindeth reason, seeing it is the light and guide of the soul, which only eye of human direction being put out, like Poliphemus we wander in the deserts of sin and wickedness? if men abhor drunkenness (and that worthily) because it maketh them differ from bruit beasts only in shape of the body; why should they not for the same cause hate this vice of anger, which like a burning ague doth so distemper and disturb the mind, that while the fit lasteth it uttereth nothing but raving. Sect. 8. Secondly as anger hurteth the soul by blinding reason, so also it doth macerate 2. It inflameth the soul with the heat of fury. and vex it by inflaming it with fury; for what greater torment can be imagined then to have the mind distracted upon the rack of rage? as therefore we would account him a mad man, who with his own hands should set his house on fire and consume it: so alike mad is ●e to be thought, who will set his soul on fire with the raging flames of anger, wherein it is not only tormented in this life, but also (without repentance) in the life to come it shallbe tormented everlastingly; because unjust anger i● murder in God's sight, as appeareth. Math. 5. 22. and murderers shall not inherit the kingdom of God, but Math. 5 12. have their portion in the lake which burneth with fire and brimstone, which reve. 21. 8. is the second death. Revel. 21. 8. Seeing therefore anger inflicteth on the soul the wound of sin, and sin unless it be cured with the sovereign salve of Christ's merit, causeth death: Let us carefully arm ourselves against the violence of this passion, and manfully repel this fiery dart, with the shield of faith. Yea let us so strongly curb it in with the rains of reason, that no outward injury prick it forward to seek unjust revenge. For as we would condemn him of folly, who when a wrong were offered him by another, should in revenge wound his own body: so more foolish is he to be esteemed, who when another offereth him injury doth in seeking cruel & unjust revenge wound his soul with sin. Sect. 9 And so much for the evils which anger The evils which anger bringeth to our neighbour 1. It overthroweth all friendship. bringeth to a man's self: now we are to entreat of the evils which it bringeth to our neighbour. First it overthroweth that excellent and comfortable virtue to mankind true friendship; for there was never any friendship so inviolable, which anger (if it were admitted) hath not violated. And hence it is that wise Solomon counseleth us not to make friendship with an angry man, because he willbe sure to break it. Pro. 22. 24. well Pro. 22. 24 therefore may that speech of Juno to Allecto be applied to anger. Tu potes unanimes armare in praelia fratres, Virgil Aeneid. lib. 7 atque odiis versare domos. thou it is who canstarme most loving brethren one against the other, & overthrow whole houses and families with contentious discord. Sect. 10. Secondly it provoketh to offer all 2. It provoketh men to offer injury. indignities and wrongs to a man's neighbour, as also to revenge the smallest injuries without all proportion. For men incensed with anger will wittingly and willingly revenge those injuries, which have unwittingly and unwillingly been offered; for angry words they will give blows, for blows wounds, and for wounds death. And therefore the wiseman saith; That anger is cruel, and wrath is raging. Pro. 27. 4. Yea it provoketh Pro. 27. 4 men not only to revenge small injuries, but also no injuries; for anger rageth even against the innocents, & that oftentimes because they are innocent, and but too virtuous, as the furious man imagineth. And this is evident in the example of cain's anger against Abel, Saules against jonathan and David; Nebuchadnezers against the three children, Herod's against the innocents, the Scribes and Phariseis against Christ as before I proved. But as anger causeth men to be hurtful to all others, so especially to those Anger most hurtful to a man's own family. whom they should most love, cherish, and defend, that is, they who are of a man's own family. Who because they are necessarily conversant with them, are continually subject and even exposed to their fury and outrage: the wife to their bitter speeches (if they do not worse, that is, like mad men beat their own flesh) the children to furious and unreasonable correction, the servants not only to reviling speeches, but also to cruel stripes and blows: so that (as one saith well) we may know an angry Plutarch decohib. irac. man if we but look in the faces of his servants, namely by their scars and bruises. Sect. 11. And so much for the private evils which The evils which anger bringeth to common wealther. accompany unjust anger; now we are to speak of the public. Unjust anger is the cause of all tum●●●s and uproars, sedi●ions and conspiracies, massacres and bloody wars, yea the overthrow and confusion of all cities and common wealths. It is the cause which inciteth the magistrate against the subject, and the subject against the magistrate, the prince against the people, and the people against the prince, kingdom against kingdom, and nation against nation: and that not only upon weighty causes, but also upon trifling occasions. For as to make a farious and unquenchable flame, it is not material how small the fire is that kindleth it, so the matter be apt to receive it wherein it is kindled, for one coal is enough to burn a whole city, if it fall among flax, & one spark if it light in tinder or gunpowder: so it mattereth not how small the cause is which inflameth anger, for if the mind which receiveth it be subject to be inflamed, it is sufficient to set on fire and consume whole kingdoms & common wealths; especially if power be correspondent to the violence of the affection. Infinite examples might be brought Examples. to make this manifest: as of Simeon and Levy, who in their anger put a whole Gen. 34. city to the sword, though their quarrel were but to one man. Of Abimilech, who judg. 9 in his fury destroyed all the city of Sichem, of Saul destroying Nob, of Hamon 1. Sam. 2● Hest. 3 who being incensed only against Mordecay, laid a plot for the destruction of the whole nation of the jews. But I shall not need to stand upon it, seenot only the book of God, but also ancient histories yea even our own chronicles and daily experience do make this but too evident. You see then the manifold evils which wait upon this raging disease of the mind unjust anger, for it is not only a deadly impostume breaking out in ourselves, but also an infectious & contagious plague which destroyeth whole peoples and commōwealthes. with how great care therefore should we use all good means and wholesome remedies, to prevent or cure such a dangerous disease? The remedies of unjust anger. Cap. 7. Sect. 1. The remedies against Anger are of two sorts: first those which cure anger in our selves, secondly those which cure it in others; and they both are of two kinds: first such as prevent anger and preserve us from falling into it, secondly such as free us from it after it hath taken place. For anger is a disease of the mind: as therefore wise Physicians think it the We must first seek to prevent anger. better & saufer course to preserve health and prevent sickness, then to remove the disease after it hath taken possession of the body; so the best course in ministering spiritual Physic is to preserve the soul from vice, rather than to purge it away after it hath infected it; for Vitia facilius repelluntur quam expelluntur, vices Sen. epist 119. are more easily kept from entrance then thrust out after they are entered: for as the common proverb is; there are but twelve points in the law, and possession is as good as eleven of them. If therefore anger have gotten possession, we shall hardly dispossess it: It is our souls mortal enemy; as therefore we first seek to keep the enemy from entering the frontiers of our country, but if he be entered, as soon as we can to expel him, so we must first endeavour to repel anger by stopping the passages of our hearts, that it may have no entrance, but if it have taken place, quickly to expel and remove it. For if we suffer it to fortify itself, it will grow so strong and violent, that we shall be unable to dislodge it. And as in a siege of a City the Citizens provide all things necessary for their defence before the assault, that the enemy when he approacheth the walls, may not take them unprovided; so if we will repel anger when it cometh, we are to fortify and arm ourselves against it before it comes: for if it take us unprovided, it will easily make entrance, and more easily overcome us. Let us therefore first of allendeavour to use all good means by which we may prevent anger: for if it have once gotten hold of us, it will easily plunge us headlong into violence and fury, whereas we may with greater facility prevent the danger before we fall into it. For as experience teacheth us, a man may easily contain himself from running down the hill, while he is on the top, but after he is entered into a full race, he cannot stave himself before he cometh to the bottom: so it is more easy for any to abstain from running into anger, then to contain when he is in the race, from falling into the bottom of fury. Sect. 2. Let us then see the means how to The means to prevent anger. The causes thereof are to be removed. prevent anger: the first remedy is by taking away the causes thereof for: sublat â cause â tollitur effectum. The cause being taken away the effect ceaseth. The first cause of anger is self love. If therefore we would not fall into anger, 1. Self-love. we must labour to banish self love, and to follow the rule of charity; Love our neighbours as ourselves, and do nothing unto them which we would not have them do unto us. Before therefore we let the rains lose unto our anger, let us set ourselves in the place of him with whom we are angry, and consider how we would desire to be used if we had so offended, and in like manner are we to behave ourselves towards him. So shall we not aggravate those injuries which are offered us, & extenuate those which we offer others, so shall we not have our judgement over balanced with an unequal affection, so shall we not be incensed for suffering that, which we have often offered. Sect. 3 The second cause of anger is pride and 2. Pride. haughtiness of spirit: if therefore we would not fall into anger, we are to subdue pride, and labour for the contrary grace of humility. For they who would be meek with our Saviour Christ, must also learn of him the lesson of true humility. Math. 11. 29. Learn of me, for I Math. 11. 29. am meek and lowly of heart. If we would lay aside that arrogant conceit which we have of ourselves, and the overweening opinion of our own excellencies, if we would consider with Abraham that Gen. 18. 27. Psa. 22. 6. we are but dust and ashes, and with David that we are worms and no men; or if we would in sincerity of heart say with job, Unto corruption thou art my father, and unto the worm, thou art my mother and my job. 17. 14 sister; If we would but remember that by our sins committed against God & our neighbour, we have deserved not only contumelies and wrongs, but also eternal death of body and soul; we would not so easily be provoked to anger upon every trifling occasion, nor think it any great disparagement to endure lesser injuries, seeing we have deserved far greater. Sect. 4. The third cause is covetousness, which vice we must banish out of our hearts, if 3. covetousness. we would not be overcome with unjust anger: so shall we not gape after great preferments, nor expect much; and consequently we shall not be disturbed with unquietness, nor incensed with anger, when we come not short of our hopes. So shall we not intermeddle with every domestical trifle, but commit some thing to the care of servants, some thing to children, and most of all to the wife, who is a joint governor in thy little common wealth. And if any thing miscarry under any of their hands, we will not so much look to the means, as to the supreme cause, the providence of God, considering that if he build not the house, they labour in vain that build it, if he bless Psa. 127. 1 not their labours they cannot prosper. Sect. 5. The fourth cause is luxuriousness and curious niceness; if therefore we Luxurious niceness. would subdue anger, we must subdue this vice also, and labour to attain unto decent homeliness, the Nurse of good hospitality, and the preserver of peace and quietness: for if with our first parents Adam and Eve we were clothed with skins, that is with mean attire, we would not be so easily provoked to anger if a spot or wrinkle be found upon our garments; if with them we did feed upon roots and herbs, we would not eat with surfeited and cloyed appetites, and consequently (our meats being sauced with hunger) our tastes would not be so wanton curious, that no ordinary cookery can please them. If with Abraham we dwelled in tents like Pilgrims, we would not be so nice in decking our houses, nor so angry for a Copweb; If with jacob we had the earth for our bed, a stone for our pillo we, and the sky for our Canopy, we would not be so much displeased for the hardness of a featherbed, or uneasiness of a down lodging: take away therefore luxurious niceness, and you shall take away also the most common cause of unjust anger. Sect. 6. The fift cause of unjust anger, is vain curiosity, in desiring to hear and see all 5 Curiosity. things. If therefore we would avoid anger, we are to abandon this troublesome companion, needless curiosity. For many things will neither grieve nor hurt us, if we never see nor hear them. Whereas he that busily inquireth what is said against him in every company, he that listeneth at every door, and under every brickwall, he that rippeth up ill words spoken against him in secret, doth both disquiet himself with anger, and make his own faults more public. Antigonus when he heard two of his subjects speaking evil of him in the night near his Tent, he called unto them, willing them to go further off lest the King should hear them. Whose example if we would follow, our anger would not so much vex ourselves, nor trouble others. Sect. 7. The sixth cause is, to have open cares to every talebearer, and credulous hearts 6 Credulity. to believe them. For it is the nature of men, to be most desirous of hearing that which most displeaseth them, Et libenter credere quae inuitè audiunt, willingly Senec. de ira lib. 2. cap. 22. to believe those things which they are most sorry to hear. But if we would avoid unjust anger, we must avoid this vice also: Multos absoluemus Senec de ira. lib. 3 cap. 29. si caeperimus ante judicare quam irasci, we shall acquit many, if we will not be angry before we judge. Let us not therefore suffer execution to go before judgement, but rather defer our more severe censure, till time have revealed the truth, considering that it is most usual with men to report untruths, some that they may deceive thee, some because they are deceived themselves, some because they would set friends at variance, some in their accusation will feign an injury offered us, that they may take occasion to show their sorrow, because it was offered; but scarce any of them will stand to that which they have spoken. And therefore let us not be angry before we judge, nor judge before we hear both parties: For what injustice is it to have both ears open to an accusation, and both shut to an excuse? to proceed to sentence of condemnation, before we ask the party accused what he can say for himself? what greater wrong then to believe in secret, and to be angry openly? Sect. 8. The last cause of unjust anger, is want 7. Want of meditaon concerning humane infirmities. of meditation, concerning humane infirmities, either those which are common to all mankind, or those which are more proper and peculiar to ourselves. if therefore we would be restrauned from anger, we must often think of this contagious leprosy of original sin, which hath so generally infected all the the sons of Adam, that their remaineth nothing in us but pollution and filthiness. And then as one infected with the plague, is not offended with him that is subject to the same infection; As the Lazar doth neither with scorn nor choler, but rather with pity and compassion behold the sores of his fellow: so the plague and sore of sin which we see in another, will not make us angry with the party which is affected and visited, but rather in commiseration and pity to use all good means whereby he may be cured, if we consider that this plague and sore of sin is so universal that it hath infected all mankind. When word was brought to Anaxagoras Plutarch, de cohib, irac. that is son was dead, he was not much moved with the news, because (as he said) he knew and had considered long before that his son was mortal: so if we would consider and meditate on human frailty and infirmities, we should not be so much vexed when they did show themselves, because they would not happen beyond our expectation. If he that hireth a servant would think with himself, that he hireth one who is not free from faults, if he that chooseth a friend would then consider that he hath his wants and imperfections: If he that marrieth a wife would remember that he marrieth a woman, and therefore one subject to infirmities: neither the small faults of his servants, nor imperfections of his friends, nor infirmities of his wife, would easily provoke him to choler & fury, seeing he did not come short of his reckoning. More over we are to meditate upon our own peculiar infirmities and wants, and before we are angry with another to enter into ourselves, and to say with Plutarch. de cohib. irac. Plato: Nuncubi et ego talis? have not I also offended in this, or in that which is worse? am I clear from offering the like injuries or greater to my brethren? Alas no, but though I were, yet how often have I provoked God to anger by my sins? for which great debt how can I crave pardon, if I cruelly exact every trifle of of my fellow servant? Thus if we would speak unto our own consciences in the presence of God, we would not so easily be incited to anger and revenge, seeing we ourselves do many things which need pardon; and our greater faults might serve to excuse those which are less in others, if we would but look upon them: for no man without blushing could extremely punish those faults in his neighbour, for which he shall need to crave pardon himself. And so much concerning the first remedy of anger which is by removing the causes thereof. The second means to subdue anger is to labour for patience. Cap. 8. Sect. 1. THe second means to subdue anger is to labour for the contrary virtue of patience and long suffering. And to All things happen by Gods own providence. Rom 8. ●● this end we are first to consider that nothing happeneth unto us without Gods all seeing providence, who if we be his children will dispose of every thing for our good. Why therefore should we vex ourselves with anger, seeing God will turn the injuries of men into blessings? let us rather when any wrong is offered us, which we cannot by just and lawful means avoid, say with our saviour Christ john. 18. 11. should not I drink of the cup which my father hath joh. 18. 11 provided for me? should I be angry with the cup because the physic is bitter? or with the hand whereby it is convayghed unto me? My heavenly father correcteth me for my good and amendment, I will not therefore be angry with the rod wherewith I am beaten, but rather look to the hand which inflicteth the chastisement, and I will say with David. Psal. 139. 10. I am dumb and do not Psa: 139. 20. open my mouth because thou dost it. Otherwise I should commit as great folly as he, who is angry with the staff wherewith he is beaten, and never regardeth the smiter, and show myself as mad as the dog, who looketh not to the caster, but wreaketh his anger by biting 〈…〉 the stone. Sect. 2. Secondly we are to consider that the injuries which we have received are much Our injuries received less than our sins have deserved. less than by our sins we have deserved; for they are but light, or if not light yet momentary, but our sins have deserved infinite and eternal punishments. If therefore the Lord use these earthly rods to correct our sins; we are rather to admire his mercy then to be angry at so gentle chastizemenr. let us therefore look upon our sins and not upon our punishment, and so shall we patiently bear the injury offered as sent from God, because in respect of him it is no injury, and not as it is inflicted by man, and be ready to follow the example of David, who when he was injuriously abused by Shemei, was not provoked by anger to take revenge, because he looked not upon Shemei, as being but▪ the instrument, but upon God who was the author. 2. Sam. 16. 10. 11. 2. Sam. 16. 10. 11. Sect. 3. The third means to subdue anger 3. Means to meditate on Christ's Passion. by arming us with patience, is to call continually to remembrance the bitter passion and sufferings of Christ for our sins. For if we consider how patiently he endured scoffs and reproaches, railing and reviling, buffeting and scourging, yea death itself, and the anger of God more grievous than death, not for any demerit of his, but for our sakes, we may easily suffer such small injuries as are offered unto us by men, at our saviour Christ's request, seeing we Mat. ●. ●9. Num. 21. 6 have deserved far greater. As therefore those which were stung with the fiery serpents, were healed if they did look up to the brazen serpent which was erected for this end: so if this fiery serpent of unjust anger have stung us, and the burning poison thereof hath inflamed us, let us cast the eyes of our souls upon the true brazen serpent, our saviour Christ hanging upon the cross, and suffering the wrath of God due to our sins, and so the heat of our wrath and anger will soon be cured and cooled. Sect. 4. The fourth means to work patience 4. The necessity of this duty. and repel anger is to consider the necessity hereof, for if the love of our brethren be not of more force to restrain us from revenge, than anger to provoke us thereunto, we can have no assurance that we are the children of God. 1. john 3. 10. In this are the children of God 1. joh. 3. 10. 15. known and the children of the devil, whosoever doth not righteousness, is not of God neither be that loveth not his brother▪ so verse 15. Whosoever hateth his brother is a man slayer, and no manslayer hath eternal life abiding in him. But some will say, though I am rashly angry, yet may I love my brother. I answer with the Apostle 1. Cor. 13. 4. 7. that love 1. Cor. 13 4. 7. both suffereth long & suffereth all things: and therefore they want this love who will suffer nothing, and be provoked every minute, nay he saith expressly in the fift verse, that love is not provoked to Anger. that is, to rash and unjust anger; and therefore they are destitute of love who are so easily provoked. Secondly it is most necessary to subdue anger, because while we remain therein we can have no assurance that our prayers are acceptably hard of God; not only because we pray so to be forgiven as we forgive, and therefore if we retain our anger towards our brethren, we pray that God will retain his towards us; but also because our saviour expressly telleth us, That if we do not remit men their trespasses our heavenly father will not forgive us our sins. Ma. Math. 6. 15. 6. 15. And that with what measure we meet unto others it shallbe measured unto us again. Math. 7. 2. Let us remember the Math. 7. 2 parable of the servant who being forgiven ten thousand talents, and after exacting with all cruelty of his fellow servant an hundredth pence, was cast into the prison of utter darkness. Math. 18. 23. Whereby thus much is understood Mat, 11. 23 that if we will not fogive small injuries to our brethren, seeing the Lord hath forgiven our infinite heinous sins, we shall be used like that merciless and cruel servant. And therefore let us follow the counsel of the Apostle. Eph. 4. 32. Be courtcous one to another and tender hearted, freely forgiving one Eph. 4. 32 another, even as God for Christ's sake freely forgave you. And so much for the necessity of this duty. Sect. 5. The fift means to arm us with patience against the assaults of anger, is 5. The examples of patience in others. that we propound unto ourselves the examples of others: for the looking upon green colour is not more sovereign, for those who are troubled with inflammation of the eyes, than the beholding of the clemency and patience of others, is for those whose hearts are inflamed with anger. First therefore let us set before us the example of God himself, who is merciful, gracious, and slow to anger, as himself describeth himself, Exod. 34. 6. And hereof the Prophet Exo. 34. 6. David tasted by often experience, and therefore he saith likewise, Psal. 103. 8. The Lord is full of compassion Psa: 163. 8 9 and mercy, slow to anger and of great kindness. And as he is not easily provoked to anger, so being provoked his anger lasteth not long; for He will not alway chide, nor keep his anger for ever, as it is verse 9 Nay no sooner can we knock at the gate of his mercy, but he is ready to open, as he hath promised, Math. 7. 7. If therefore we would resemble our heavenly Father, and so approve Math. 7. 7 ourselves to be his children, we must learn to imitate his patience and long suffering. Secondly we are to propound unto us the example of our Saviour Christ, the lively character & express Image of his father, as he exhorteth us. Math. 11. 29. Math. 11. 29. Learn of me for I am meek and lowly of heart, and you shall find rest to your souls. What this meekness was, Peter telleth us. 1. Peter 2. 22. Though he were free from sin, and had no guile found in his mouth, 1 Pet. 2. 22 yet when he was reviled, he reviled not again, and when he suffered he threatened not. Though in respect of his infinite power, he was able not only to have threatened, but also to have utterly destroyed his enemies. If therefore Christ was so mild and patiented, who was free from sin, surely much more should we be (if it were possible) who by our sins have deserved the greatest injuries, yea eternal death. But if these examples be too high for our imitation, let us cast the eyes of our minds upon the patience and long suffering of our fellow brethren. As of Abraham, who when just cause of offence was offered by Lot and his Shepherds, was rather content to part from his right, than he would have any discord and dissension. Gen. 13. 8. Of Moses, who then Gen. 13. 8 was ready to pray for the people, when they were ready to stone him, Exod. 17. Exo. 17. 4 11. 4. 11. Of David who having revenge in his own hand, when he was provoked by the outrageous injuries of Shemei, did notwithstanding contain himself, 2. Samu. 16. 10. and of 2. Sam. 16 10. Steven, who when the stones slew about his ears, prayed for his enemies that threw them at him, Acts Act. 7. 60 The example of others being in their fur● 7. 60. Or if these examples will not move us to the love of mildness and patience, let us set before our eyes those men which are subject to the fury of anger, and so shall we easily discern in others what an ugly and brutish vice it is in ourselves. One saith, that if an angry man would look himself in a Glass Senec. lib. 2. de ira cap. 36. in the midst of his fury, he would appear so horrible in his own sight, that it would be a notable means to work an hatred in his heart, of so deformed a vice; but for as much as angry men will hardly be brought to this while they continue in their rage, or if they could, they have somewhat relented already, and so the copy of their countenance is changed; or though it were not, the fury of their affection so cloudeth the judgement of reason, that they think all things become them which they do in their passion: Let us therefore follow the example of the Spartans, who would cause their children to look upon their Hellottes and slaves when they were drunken, that they might be brought into detestation of so ugly a vice, when they beheld the beastliness thereof in others: So let us set before our eyes other men, while they be in their fury, and consider how it deformeth the body, and disableth the mind, the lamentable tragedies which it acteth, and follies which it committeth; and the ugly deformity, joined with brutish folly, must needs move us to hate so foul a vice. Sect. 6. The sixth means is to abstain from multitude of business, because not 6. To abstain from multitude of business. only the mind is distracted and disturbed therewith, and so made a fit Inn for anger to lodge in, but also because in such abundance of business, some things of necessity will miscarry, and among such a multitude of Irons, some will burn, and so inflame the mind to anger. Sect. 7. The seventh means, is to avoid 7. To abstain from contentious controversies. Senec. lib. 3. de ira Cap. 8. contentious controversies; for facilius est a certamine abstinere quam abducere, howsoever it be very easy to abstain from them before they are begun, yet after a man is entered into them, he cannot easily give them over. Because he thinketh that it will derogate from his wit and judgement, if he be forced to yield though it be to a truth: and besides men naturally desire to bring others to be of their opinion, and therefore they will use great earnestness to persuade, and often times burst out into anger and fury, if they cannot obtain their desire. Sect. 8. The eight means to prevent anger, 8. To avoid the company of choleric men. Pro. 22. 24 is to avoid the company of those who are angry and choleric: because men will easily be infected with their contagion. And this Solomon teacheth us. Pro. 22. 24. Make no friendship with an angry man, neither go with the furious man, lest thou learn his ways and receive destruction to thy soul. And also because they are likely to be provoked by them, and to receive the heat of their flame. For as one stick of wood being set on fire, doth kindle that also which is next unto it: So one man being inflamed with anger, inflameth them also who are near about him with his provocations. Sect. 9 Lastly, those who find themselves 9 To bridle anger for a day. by nature prone to anger, are to labour, and as it were to vow with themselves, that they will contain their fury for one day, whatsoever occasion shall be offered, and after that another, and a third, and so by little and little they shall attain unto an habit of patience, and custom will alter nature. The remedies to expel or bridle Anger. Cap. 9 Sect. 4. ANd so much for those means and remedies, whereby we may prevent and repel anger before we fall into it. Now in the next place I will set down, how we are to behave ourselves after that anger hath made an entrance, and taken place in us. And this the Apostle teacheth us in the restraint: Let not the Sun go down on your wrath. That is, if through infirmity ye fall into unjust anger, yet continue not in it, but rather abandon this corrupt affection with all possible speed. So that our anger must not sleep with us, and after we awake, awake also; we must not use it like our garments, lay it aside overnight, with a purpose to take it again the next day: but rather we are to put it off like the old man, with full resolution never again to entertain or assume it, or like some polluted rags which are not worth the wearing. And this must we do not once or twice, but if every day with the sun anger arise in our hearts, we are every day to dislodge and expel it, before the sun going down. And as the night doth cool the heat which in the day time the sun hath made; so must it also quench the flames of anger kindled in our hearts. And not without The danger of anger retained. great reason he requireth that before night cometh, we abandon anger, for otherwise we shall give place to the devils temptations, as he intimateth in the words following: for having exhorted, us not to let the sun go down on our wrath he presently addeth: Neither give place to the devil. Noting thereby that they who do not only entertain anger in the day, but also lodge it in the night, do thereby lay themselves open to the fiery darts of Satan. For he continually goeth about like a roaring seeking 1. Pet. 5. 8, whom he may devour. And when he findeth such as have retained anger even in their beds, thinking them a fit prey, he approacheth & with his bellows of fury, he more inflameth the fire of anger, till it flameth out into furious revenge. he aggravateth the injury received, telling them that if they put up such an indignity, they will expose themselves to the like, or for suffering this lose all their credit and reputation, by incurring the note of cowardice. And so having wrought in their hearts a full resolution to take revenge, in the next place he putteth into their heads the most fit means and opportunity of performing it with all rage and cruelty. And so often times it cometh to pass that when they arise, they put that in practise which they have devised lying upon their pillow. To prevent therefore so great an evil; if we cannot altogether repel anger, yet let us soon expel it. For though at the first it be but a small spark, yet if it be nourished it will quickly increase to a furious flame. As therefore when a house is newly set on fire, men labour earnestly, and with all speed to to quench it, before it have taken hold of the main posts and great beams; otherwise it will be too late afterward, when it is increased to his full strength: so when our hearts are first set on fire with anger, we are presently to quench it, with the water of the spirit, for after we are thoroughly inflamed, it willbe too late to apply any remedy till the flame have spent itself. But some will say, I fall into anger many times when I never mean it, and it Objection hath overcome me before I am aware; how therefore should I prevent that which I do not foresee, or free myself from it, seeing it violently overruleth me? Answer. To the first I answer; that if we carefully watch over ourselves we shall easily perceive when we are inclining to anger: for as there are many signs which go before a storm, and many symptoms which discover diseases before we fall into them: So we may easily discern in ourselves many notes and signs, of this tempestuous storm and raging fever of the mind, unjust anger. To the other I answer; that anger doth not presently as soon as it is entered into the heart overrule us, before it be grown to greater strength than it hath at the first, for as the greatest fire hath but a small beginning, and when it hath but begun, is easily quenched: so the most furious anger attaineth not to his full strength at the first entrance; but by little and little increaseth like a flame, by taking hold of new matter. And therefore howsoever after it hath wholly inflamed a man, it is most hardly quenched, yet in the beginning thereof, it is easily suppressed. Sect. 2. But let us see the means how The first means to withdraw the food thereof. we may subdue anger after it hath given the assault. The means is by withdrawing the food from it, wherewith it is nourished. For as the greatest fire if new matter be not supplied will of itself go out: so the most furious anger will soon be mitigated, if it be not continually nourished with a new supply of matter. Multiplying of words the chief food of anger. The chief nourishment whereby anger is nourished and increased, is multiplying of words, for though the injury at the first be small, yet if either it be aggravated by him that suffereth it, or defended by him that offereth it, it incenseth men to great anger. Well therefore in this respect may words be said to be but wind; for as nothing sooner than wind causeth a small spark to burst out into a furious flame: so nothing sooner doth cause a small spark of anger increase to a raging flame of revenge, than the wind of words. We are not therefore to imagine with some, that we can disgorge our stomachs of anger by vomiting our spleen in bitter words; for they do not only in their own nature whet and sharpen our own affections, but also provoke the other with whom we are offended to requite us with the like, and so to add new matter to the old flame. As well therefore may we think to quench the fire with wood, as anger with words, for as wood is the nourishment of the fire, so words are then ourishment of anger. Let us rather in our anger imitate the wise Socrates, who when he was most angry used most Plutarch. decohib. irac. modesty mildness of speech & lowliness of voice, and so withdrawing the nourishment from the fire of anger, it will soon of itself be extinguished. Sect. 3. The second means to subdue anger, The 2. means to withdraw a man's self out of company. 1. Sam. 20 34. is to get out of the company of others, especially of them who have offended us, according to the example of jonathan 1. Sam. 20. 34. who being justly provoked by his unjust and cruel father, rose from the table and departed, least by his father's provocations, he might have done or said that which did not beseem him. whose practice if we would imitate, we shall not only appease our anger by removing out of our sight the object & cause thereof; and prevent further occasions of increasing it, but also cover our infirmities, which otherwise we should discover by the violence of the passion. As therefore they who are vexed with the falling sickness (if they cannot by their ordinary remedies prevent their fit) will go out of the company of others, that falling secretly, they may have no witness of their deformity; so they who are not able to curb in their anger with the rain of reason, were best to withdraw themselves and to keep private, while their fit lasteth; that so they may hide the ugglinesse of their vice, which being seen doth often move their adversaries to scorn and laughter, and their friends to sorrow and pity. And this is made a note of a wise man by the wisest▪ Pro. 12. 16. A fool in a day shallbe Pro. 12. 16 known by his anger, but he that covereth his shame is wise. Sect. 4. The third means to vanquish anger, The 3. means to restrain it for a while from bursting out into fury. is for a while to bridle and restrain it from bursting out into present revenge. For if we resist it in the first encounter, we shall find the strength thereof much weakened. & this the wise Athenodorus knew well; who being to departed from Augustus, was requested by him that he would Plutarch. in Apotheg. leave behind him some good instruction for the well governing of his empire, to whom he gave this counsel, that he should do nothing in his anger, before he had numbered on his fingers the letters of the Greek Alphabet. An example hereof we have in Socrates, who finding his anger incensed against his servant, deferred to take correction, saying: I would beat thee if I were not angry. Senec de ira li●● cap. 15 And also in Plato, who being provoked to anger by some notable fault committed by his servant, took a cudgel into his hands, and held it over him a good space, as if he would have strooken; And being asked of his friend Speusippus, what he meant by such kind of act on. O (said he) Exigo paenas ab homine iracundo. I take punishment of one Senec. de ira lib. 3. cap. 12. who is angry; meaning of himself, by bridling his affection. If then the heathen could thus defer and curb in their unruly passions; who had only the small glimpse of nature's light, and heathen Philosophy to direct them; let us be ashamed to come behind them, seeing we have not only that, but also the bright sun shine of the word of God to guide us. And that we may the rather be moved to abstain from sudden and desperate resolutions when our anger is provoked, let us consider, that we are in great danger to do those things in a moment, which we shall repent our whole life; for Ira brevis furor: Anger is a short madness. That in such shortness of time we cannot rightly examine the circumstances of the matter, which in such eases are most material, whereas 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. Whatsoever thou wouldst be perfectly informed Senec. de ira. lib. 3 cap. 12. of, commit it to time, for nothing is thoroughly known on the sudden. That it is a foul shame, first to be angry, and then to judge, 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 process of time the truth will appear, whether revenge may be more justly taken or omitted. And then if after due examination he inflict deserved punishment, it will be more effectual for the reformation of the offender, when he seethe that it doth rather proceed from true judgement, then from the spleen. As therefore Photion said to the Athenians, when by hearing of Alexander's death, they were thereby moved to use more unbridled speeches, and insolent practices. O ye Athenians if Alexander be dead to day, he will be dead to morrow also; And therefore Plutarc. de cohib. ira. you may well defer these courses, till ye be fully informed in the truth: so may I say to the angry man: do not so hastily revenge thyself on thy inferiors, for if it be a fault to day, it will be a fault to morrow also: and as one Senec. lib. 2. de ira ca 23. saith, Potest paena dilata exigi, non potest exacta revocari; Punishment delayed may be inflicted, but being 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 ●● 32. being deferred is not lost: let it therefore so long be delayed, till thyself may command the punishment to be inflicted, and not thy passion of anger. Sect. 5. The fourth means to subdue anger is this: Let the angry man think with The 4. means. himself whether he is purposed ever or never, to lay aside his anger. If ever, how much better were it that he should leave his anger, then that it should leave him? that he should vanquish it, then that it should be over come of itself? that he should quench it with the water of the spirit, then that it should last until it burn out? for not only this but all other passions will in time tire themselves, and fall down with their own ruin. But if they purpose to live in perpetual enmity, let them consider that they nourish in themselves a Viper, which will fret out their own bowels. For who receiveth more vexation grief and disquietness by anger then himself, who is subject to the passion? and what doth sooner cut off the thread of life, than the sharpness of fretting grief? Lastlve, let him think with himself what good time he spendeth in a bad matter, which being so short and precious, should be more esteemed and better employed; as in seeking to get friends, and not to lose them being gotten by unjust anger, in pacifying and reconciling enemies, rather than exasperating them by offering new injuries; in performing the works of charity & Christianity: that so we may hear at the latter day that comfortable sentence. Come ye blessed and inherit the kingdom prepared for you: For I was an Mat. 25. 34 hungered and you gave me meat, etc. rather than in acting the works of the flesh, among which anger is numbered, Gal. 5. 20. which who so commit shall Gal. 5. 20. not inherit the kingdom of God, but shall hear that fearful sentence, Go ye cursed into everlasting fire, which is prepared for the devil and his angels. Math. 25. 41. Sect. 6. The last and chief means both to The last means fervent prayer. keep us from falling into anger, and to subdue it after it hath taken hold of us, is earnest and hearty prayer unto God, that he would vouchsafe us the gracious assistance of his holy spirit, whereby our affections may be so ruled and sanctified, that they being freed from natural corruption, may be made fit and serviceable for the setting forth of his glory, the good of our brethren, and the furthering of our own salvation. For it is only the water of the spirit, and the shield of faith, which is able to quench the fury of our passions; and prayer is a chief means to obtain Luk 11. 13 these spiritual graces at God's hands. The remedies to cure anger in others. Cap. 10. Sect. 1. ANd so much for the remedies which serve to cure anger in ourselves: now we are to speak of the remedies whereby we may cure it in others. The first means to mitigate anger in another, is The first means is silence. to use silence: for as the fire cannot long continue if the would be taken from it, so anger cannot long endure, if words and cross answers be not multiplied: whereas on the other side, cross speeches and perverse replies, make the choleric man proceed from anger to rage, from folly, to fury and madness. And this the wise man teacheth us Pro: 26. 21. As the Pro. 62. 21 coal maketh burning coals 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 blood to Pro. 30. 33. come out: so he that forceth wrath bringeth forth strife. By silent yielding therefore thou mayest easily abate another's anger, whereas cross answers make it ragingly violent. For as the Cannon shot looseth his force if it light in soft earth or Wool, but dasheth the stony wall in pieces: 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 nerves or sinews of the mind, which are intended and made stiff, with sharpness & bitterness, but slack and easy, with courtesy and gentleness. If therefore thou wouldst pacify an others wrath, follow the counsel of jesus the son of Syrach, Cap. 8. 4. Ecclus. 8. 4 Contend not with a man full of words, neither heap up 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 always expedient, especially when men have a just cause, The second means a soft answer. and an honest excuse: for oftentimes the angry man will imagine, that silence argueth contempt; as though they were silent because they scorned to return an answer. And therefore the second remedy, namely a soft and mild answer, either excusing their fault by showing their innocency, or in all humbleness, confessing it, and craving pardon, is more fit physic to cure anger in some natures and dispositions. And this medicine the wise Physician prescribeth us. Pro. 15. 1. A soft answer putteth away Pro. 15. 1. wrath: but grievous words stir up anger. So Pr. 25. 15. a prince is pacified by staying anger, & a soft tongue breaketh the bones, or as it is in the original, a man of bone, that is: such an one as is most stiff and obdurate. An example hereof we have in Abigail: who by her mild and discreet speeches, quickly appeased David's furious anger. 1. Sam. 25. 24. 1 Sam. 25 24. As therefore Iron which is red hot, being dipped in cold water, presently looseth all his heat, and returneth to his natural coldness: so is the heat of the hottest anger, soon mitigated with a cold & mild answer. Whereas on the otherside, cross and untoward speeches, maketh the least spark of anger flame out into fury: as we may see in the example of Moses, who though he were the meekest man living on the earth, as it is Num. 12. 3. yet by the contentious Num. 12. 3. wrangling of the people, he was so provoked to wrath, that he grievously offended God, by speaking unadvisedly with his lips; as may appear by comparing the twentieth chapter of Numbers, Num. 20. 10. 11. Psal. 106. 32. 33. the 10. & 11. verses, with the 106. Psal. the 32 & 33. ver. As therefore if a man blow upon a spark, he maketh it increase to a flame, but if he spit upon it he quencheth it, and both proceed out of the mouth: so he that uttereth cross answers, doth make the least spark of anger become furious rage, whereas mild and soft answers do easily appease it. Sect. 3. The last means is after his anger is overpast to give him wholesome counsel The 3. means discreet admonition. and good admonitions, whereby he may be taught the great evils which follow anger. For as it is not fit to minister Physic to a sick patient while he is in a fit of an ague, and therefore discreet Physicians rather make choice of their patients good day: so it is in vain for a man to seek the curing of anger by good counsel, unless he stay till the fit be passed over, and the heat of anger somewhat assuaged. For a man cannot, nor will not hearken to another man's reasons, while he is subject to his own passions. And as a man heareth nothing almost which is said when his house is on fire, for the noise of the multitude, the crackling of the flame, and the perturbation of his own mind so the violence of this affection, and fury of this passion, doth make a man while he is in a fit of rage, deaf to all reason. And therefore they are to be admonished when the fury hath somewhat spent itself, and the great evils of anger both in respect of their souls and bodies, their neighbours and friends, the church and common wealth, are as it were in one view, to be presented to their more sober meditations. But they who admonish are to remember, that they use all all mildness and Mildness required in admonishing an angry man. discretion in their admonition, lest while they go about to prevent anger for the time to come, they presently provoke it. For if they be too austere and and rough in using too insolent invectives and bitter reprehensions, they do not only commit themselves a great absurdity, while in reproving anger they show their own spleen; but also make their admonition altogether unprofitable. Because the angry man (if he see them so sharp and severe) will rather think how he may defend his fault by aggravating the injuries which he hath received, then either confess it, to such a synick censurer or labour to amend it. For as no man will suffer his wound to be searched by such a surgeon, as hath a rough hand, & a hard heart, neither will any patiented commit himself to the cure of a froward and merciless Physician: so no man can abide (and therefore much less an angry man) to have his gauled faults, too much rubbed, or the wounds and diseases of his mind, healed and cured, with too sharp a corrosive and loathsome potion of insolent and bitter words. They therefore who will angrily reprove anger, are no fit Physicians for them who are subject to this passion. For to such they will either hide and dissemble their imperfections, rather feigning themselves well, than they will discover their disease to such a crabbed Physician; or else they will justify, and defend them as lawful and necessary. And as the fearful snake, when he hath no means to fly away, will turn again, and desperately leap into the face of him that pursueth him: or as the timorous Stag, when he can escape no longer by running maketh a stand, turning cowardly fear into desperate rage. So the angry man being so hardly pursued with sharp invectives and bitter reprehensions, that he hath no evasion of excuse to cover his fault, nor hope of pity by confessing it, doth as it were fly into the fare of the reprover, by objecting his greater faults, that they may serve to extenuate his, which are less, You (will he say) who so sharply reprove me for my choler, have other faults as great as this, and therefore you may do well to cure yourself before you become another's Physician. Yea in this you would show yourself no more innocent, if you had the like occasion to show your anger. And howsoever you seem in your conversation sweet & harmless, yet he that should taste you would not find you free from gall, he that should handle you somewhat roughly, would soon perceive by his own smart that you have a sting, though you do not thrust it out being not provoked. In a word the angry man will never cry peccavi, unless afterwards with some confidence he may add miscrere neither will he suffer his wounds to be cured by such an one, who by his rough handling will more vex him, than pleasure him by the cure. Sect. 4. And so much for the remedies and The conclusion. medicines which we are to use for the curing of anger, either in ourselves or others, which I would wish every one who find themselves subject to this unruly passion carefully to apply unto themselves: for as it will not benefit a sick man to read his Physicians prescript, or to carry the medicine in his pocket, unless he take and receive it according to his direction: so will this Physic of the soul little avail for the curing of anger unless it be applied to the heart and conscience. But seeing we are not able so much as once to think a good 2. Co. 3. 5. Phi. 2. 13. thought, as of ourselves, but it is God only which worketh in us both the will and the deed: let us entreat the Lord who is the only true Physician, that he will not only vouchsafe to anoint the blind eyes of our understanding with the precious eye salve of his holy spirit, that we may see the deformities of this and all other disordered affections. And also that he will with the same spirit enable us, to reform and renew them; that their violence and fury being abated, and the corruption and filthiness of them being purged, cleansed, and sanctified, they may become fit and serviceable, for the setting forth of his glory, the good of our brethren, and the furthering of our eternal salvation. Which grace he vouchsaufe unto us, who died for us, jesus Christ the righteous, to whom with the father and the holy ghost, be ascribed all honour and glory, principality, power and dominion, for ever and ever. Amen. FINIS. Faults escaped. Epist. to the reader. page 2. line. 19 for he read the. Ibi. li. 23. for doth, read do. Pa. 2. b. li. 27. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pa. 63. a. li. 23. for is, read his. pa. 71. 1. li. 22. read roaring Lion. pa. 72. b. li. 16. read the first means.