Sect. 1.

THe miserable ruines of our excellent state by creation which were the lamentable effects following the sinne of our first parents: and the fowle spots of o­riginall corruption, which like a contagious leprosie deriued from thē, haue infected all their posteritie, do not so euidently appeare in any part of the body or foule as in the affectiōs, which are so corrupted and disordered that there scarce remaine any small reliques of their created puritie. And hence it is that the Heathen Philosophers though they did [Page] not perceiue how much the bright shi­ning beames of our reason, and the vn­derstāding part of the soule, were dim­med and darkned with the foggie mists of originall sinne, but highly extolled with ouer parciall prayses, the excellen­cie and perfection of them, yet they playnely discerned the great corruption of our disordered affections in so much that some of them being ouerswayed with too great vehemencie of affection in speaking agaynst the affections haue condemned them as simply, and in their owne nature euill, and therfore wholy to be abandoned, seeing there was no hope they should be amended: others with a more iudiciall insight discer­ning betweene the things themselues & their corruption, haue written whole tractates for the reforming of them, e­steeming the chiefe top and perfection of wisdom to consist in the well gouer­ning and ordering of these disordered and tumultuous passions.

If then the heathē Philosophers walking in the darke night of ignorance & error, and illightened only with a small glim­mering sparke of naturall reason, could [Page 2] thereby both discerne their corruption and also did study to reforme and bring them vnder the rule of reason, how much more earnestly should we ende­uor, not so much to marshall them vn­der the cōduict of naturall reason, which is it self but a blind leader, as to reforme and purge them by the worde of God, which like a glorious shyning sunne, hath dispelled the foggy mists of igno­rance and error, and so discouered all the spottes and deformities of them, farre more clearely then our blinde rea­son.

And as we are earnestly to labor for the reforming of all the affections, so most earnestly of al this of anger, which of all other is most turbulent and vio­lent if it be not bridled and restrayned. And for our better furtherance in so good an endeuor, I haue made choice of this text, to the end I might shew how far forth anger is to be aprooued & im­braced, and in what respect it is to be a­uoided and shunned.

In handling wherof I wil first shew the meaning of the words, and afterwards intreate of their seuerall parts.

In shewing the meaning of the words I will first define what anger is, and then What an­ger is in generall. set downe the diuers sorts therof. Anger therfore generallie considered is thus defined: it is an affectiō, wherby the bloud about the hart being heated by the ap­prehension of some iniury offered to a mans selfe or his friends, & that in truth or in his opinion onely, the appetite is stirred vp to take reuenge. The names of anger with the notation.

First wee will speake of the thing de­fined. and after of the definition. Anger in the latin tongue is called (ira) wich name hath his notation from the effect, for when by the apprehension of an in­iury the hart is inflamed with the heate of anger, it doth make a man (quasi ex se ire) as it were to goe out of himselfe, and in this respect he who was angry was said by an vsuall Latin phrase (non esse apud se, not to be with himselfe, and ad se rediisse, to haue returned to himselfe, when his anger was passed ouer. The Gre­cians did especially vse two names to ex­presse this affection, which did contayne in them the very nature of anger. The first [...] which signifieth the preturbation it self, or the heating of the bloud by [Page 3] the apprehension of the iniury offered, tother [...] which signifieth the appetite or desire of reuenge which followeth the the perturbatiō. So that these two names contayne in them, both the materiall & formall cause of anger: for the materi­all cause is the heating of the bloud a­bout the hart which is signified by the first name [...]: the formall cause is the appetite or desire of reuenging the in­iury offered, which is vnderstod by the other name [...].

The most vsuall name vsed by the Hebrues to signifie anger is Aph. which signifieth also the Nose, and by a synec­doche the whole face: which name is gi­uen vnto it either because in a mans an­ger the breath doth more vehementlie and often issue out of the nose, which is as it were the smoke issuing from the flame kindled about the hart, or els be­cause in the face anger is soonest discer­ned by the often entercourse & change of collours.

Our English word anger is deriued frō the latin word Angor, which either signi­fieth throtling & choking, or vexatiō & grief, because anger worketh both these effects if it be immoderat: for it stops the [Page] throate leauing no passage for words, and it vexeth and tormenteth both the body and the minde.

And so much for the name: now we wil The defi­nition ex­plained. speake of the definition. First I say it is an affection: for the whole essence of a m [...]n consisteth of these 3. things, body, soule, and affections, which doe partici­pate of both the other now anger can­not be said to be a qualitie or propertie of the soule alone, for the materiall cause thereof is the boyling of the bloud about the hart, nor of the body alone, for the formall cause, namely the appetite and desire of reuenge stirred vp by the apprehension of the iniurie offered, doth more properly belong to the soule, and therefore I call it a mixt affection proceeding from them both.

I adde the materiall cause, namely the hea [...]ing of the bloud about the harte, which heate or inflamatiō is caused by the apprehension of the iniurie offered or the dislike which the heart cōceiueth of the iniury aprehēded: which is either in truth an iniurie, or but in opinion & appearance onely: for anger hath not alwaies a true cause, but somtime fained [Page 4] and imaginary: and this materiall cause (namely the heating of the bloud by apprehension of the iniury) the formall cause followeth, that is to say, an appetite or desire of reuenge, for before we de­sire to reuenge the iniury, we first appre­hend and feele it, which desire is either iust or vniust: iust, if we be angry for a iust cause, with those with whome wee ought to be angry, after a iust maner, obseruing a fit time, and to a good end: vniust, if these circūstances be not obser­ued. Furthermore in this definition the cause of anger is expressed namely iniu­rie offered (for anger alwayes presuppo­seth iniury) and the subiect therof which is the hart, as also the obiect to wit re­uenge of the iniury.

Sect. 2.

And so much for the generall definition The kindes of anger. of anger: now we are to shew the diuers sorts thereof, or rather the diuers accep­tation of the same affection.

First it is taken for the naturall affection Naturall anger. of anger as it was created of God, and had his being in man before the fall.

Secondly, as it is corrupted since the Corrupt anger fall by originall sinne. Thirdly as it is renewed and sanctified by Gods Sanctified anger. spirite. Wee are not therefore with the Stoikes to confound these three together, and without difference to The Stoicks confuted. condemne them all: for how soeuer this affection as it is corrupted, is most turbulent, and of all others most perni­cious, yet we are to hould that the natu­rall affection considered, either as it was created by God, or so farre forth as it is renewed and sanctified by Gods spirit is iust, holie, and lawfull.

And this may easilie be prooued by diuers reasons: First because it was crea­ted That the affection of anger is in it owne nature lawfull. by God, and was in man before the fall, and before any euill entered into the world▪ being therefore the Lords owne workmanship, which by his owne testi­monie was approoued to be very good. Gen. 1. 31. and of greater antiquitie then Gen. 1. 31 euill it selfe, it followeth, that the affecti­on in it owne nature is to be esteemed as good and lawfull.

Secondly, because in many places of Rom. 1. 18 the scriptures it is attributed to God himselfe, Rom. 1. 18. the Anger of God is [Page 5] made manifest from heauen agaynst all impietie Ioh: 3. 36. he that beleeueth not Ioh. 3▪ 36. in the sonne shall not see life, but the An­ger of God shal abide vpon him. Seeing ther­fore it is ascribed vnto God, to whose most perfect and iust nature nothing agreeth but that which is iust and holy, it followeth that this affection it selfe is so to be esteemed. True it is that neither this nor any other affection is in God if we speake properly, but onely attribu­ted vnto him, that our weake capacities may better conceine how he excerciseth his workes & eternall counsailes toward his creatures: But yet for asmuch as no­thing is attributed & ascribed vnto him which is not good and iust, so farforth as it is ascribed▪ it euidently sheweth that anger in it owne nature is not euill.

Lastly this manifestly appeareth in that this affection was truly and natu­rallie in our sauiour Christ himselfe as he was man as it is euident Mar: 3. 5. where it is said that he looked angerly Mar. 3. 5▪ vpon the Scribes and Pharises mourning for the hardnesse of their harts: so like­wise being incited with an holy anger▪ to see his fathers house turned into a [Page] market, he driueth the buyers & sellers out of the temple, John. 2. 17. seeing then Christ was angry and yet free from all Iohn. 2. 17 sinne, it followeth that Anger in it owne Pet. 2. 22 nature is iust and holy. Obiecti∣on 1

But it may be obiected that Anger is in many places of the scriptures condem­ned Mat. 5. 22 and forbidden: as Math. 5. 22. He that is angry with his brother vnaduisedly is culpable of iudgemēt, I answer that not an­ger simply but vnaduised Anger is there comdemned: & in a worde al other pla­ces Answere. where this affection is forbidden, are to be vnderstood not of the affection it selfe as it was created or is renewed by Gods spirit, but as it is corrupted and de­praued with originall sinne: for Anger being sactified, is not only iust and law­full, but also commendable, profitable & very necessarie, as being the whetstone of true fortitude, whereby we are stirred vp and incouraged to maintayne the glorie of God, and our owne persons and states agaynst the impietie and in­iustice of men. Though Anger therfore be but a bad mistres to command, yet is is a good seruant to obey: though it be but an ill captaine to lead our forces into [Page 6] the field against our spiritual and tempo­rall enemies, yet it is a good soldiour so long as it subiecteth it self to the gouern­ment and discipline of sanctified reason. But it is further obiected by the Stoikes Obiecti∣on 2 that anger is a perturbation of the minde and therefore euill. To this I answere Answere. that as the perturbation of the minde which is moued vppon vniust causes is also vniust and euill, so that which cau­sed vpon iust & necessarie occasiōs is iust and commendable: as for example when a man seeeth God dishonoured, religion disgraced, wickednesse vnpunished; If therefore his minde be perturbed and troubled, this perturbation is not to be condemned, nay to be commended, and they rather to be condemned who are not so troubled. Thus was our sauiour perturbed when he saw Gods house dis­honoured, as also when he raysed vp La­zarus, Iohn. 2. 17 and 11. 23 Nō. 24. 7. thus was Phinees disturbed and troubled in minde when he sawe that shamelesse sinne of Zimry and Cozby: & King. 19 Elias when religion was contēned, ido­latrie erected, and the Lords true pro­phets destroyed.

Thogh therfore anger be a perturbatiō of the minde it doth not follow that it is euil [Page] for not the perturbation it selfe but the cause thereof maketh it good if it be good, & euill if it be euill. Furthermore obiecti∣on. 3 whereas they obiect that Anger blin­deth and confoundeth reason, I an­swer Answere. first that if Anger be temperate & moderate it doth seruiceablely waite vp­on reason, and not imperiously ouer rule it: and rather maketh a man more con­stant & resolute in walking the path of truth which he hath descried with the eie of a cleare iudgement, then any waies dazell or offend the sight whereby he should be caused to stumble in the way, or els turne aside into by paths of error. Secondly though it should be granted that for the instant reason is some what disturbed with the passion, it doth not follow that it is euil or vnprofitable, for before the affectiō is inflamed, the rea­son apprehendeth and iudgeth of the in­iury, and so as it were first kindleth the flame, which being kindled doth for the instant perturbe the minde, but the per­turbation being quickly ouer passed and the minde quieted, reasō is made no lesse fit therby to iudge of the iniury, & much more fit to reuenge it. And therefore [Page 7] moderate and sanctified anger is so farre from hurting and hindering the iudge­ment of reasō, that it rather seruiceably aydeth and supporteth it by inciting & in-couraging it couragiously to exe­cute that which reasō hath iustly decreed and resolued: as therfore the most preti­ous eysalue doth presently after it is put into the eye dim & dazell the sight, but afterwards causeth it to see much more clearely: so this affection of moderate and holy Anger doth at the first some­what perturbe reason, but afterward it maketh it much more actiue in execu­ting and performing all good designes.

And somuch for the lawfullnesse of Anger, both in respect of the first cre­ation thereof, and as it is renewed and sanctifyed by Gods spirit, as also concer­ning the diuers sorts of Anger: Now in the next place we are to consider which What an­ger is cō ­maunded and what forbidden▪ of these is commanded or forbidden in my text.

First for the affection as it was crea­ted by God, howsoeuer it was iust and holy in it selfe, yet now the beauty and excellencie thereof is defaced with the foule spots of originall sinne, so that [Page] there remaine onely some reliques of the perfection wherein it was created, till it be agayne renewed & restored by Gods sanctifying spirit. This therefore is not here commaunded or forbidden, but on­ly that we labour asmuch as may be, that it may come neare his former excel­lencie. The other two sorts namely cor­rupt & sanctified Anger, the one in these words is cōmaūded, the other forbidden.

These words therefore may be diui­ded into two generall parts. The first an The gene­rall deuisi­on. exhortation or commaundement wher­in iust and holy anger is inioyned or commended vnto vs in the first words (Bee Angrie) the second a prohibition or dehortation from vniust, and cor­rupt anger in the next words (But sinne not) and because by reason of our cor­ruption we are prone to fall into it, the aposttle in the words following limiteth and restrayneth it to a short time least it should turne into malice. Let not the Sunne go downe &c. as though he should say, though through infirmitie yee fall into rashe and vnaduised Anger, yet continue not in your sinne. Let not the Sunne go downe. On your wrath:

The most of our new interpreters think That iust Anger is here com­maunded. that the first words are rather a permissi­on thē a precept, & therfore to be vnderstood thus. If you be angry, sin not; or thus Are you āgri; sin not: that is though through infirmity ye fall into āger yet ad not sin vnto sin by continuing in it. but I see no reasō why the words shuld be thus wres­ted seeing there followeth no absurditie or incōuenience, if they be playnely vn­derstood without any alteration, which cannot be avoided if we admit of their expositiō: for I wold ask of thē whether is here ment a lawfull & iust āger, or that which is vnlawful & vniust: if lawful & iust, why may it not be cōmanded seing it is as necessary & profitable to the fur­thering of Gods glory and our good as any other sanctified affection; if vniust and vnlawfull as they vnderstand it: I would know how we cā be angery & sin not. But say they if a holy āger were here ment what needeth the restraynt, Let not the Sun &c. seeing the longer it lasted the rather it were to be cōmended, if it were iust & holy; I answer these words are to be referred not to the precept (Be angry) but to the prohibition (But sinne not) where vniust Anger is forbidden [Page] as before iust Anger was commanded & this is manifest in the text, for he doth not say, Let not the Sunne goe downe [...] vpon your Anger but [...] vpon your Wrath or vniust and inueterate anger as this word is com­monly vsed.

So that the sence of these words is The mea­ning of the words. breefely thus much: be angrie and spare not so that your anger be iust and holy: but seeing by reason of your infyrmi­ty and corruption, your iust Anger may easily degenerate and become vniust, if due time, place, person, and other cir­cumstances be not obserued, therefore take heede you sin not by being vniust­ly angry, yet if through infyrmitie yee fall in to this sinne, do not harbour it no not one day. Let not the Sunne go downe on your wrath.

Sect. 4.

And somuch for the meaning of the Of iust An­ger. words: now I will intreate of their seue­rall parts. And fyrst concerning iust an­ger, what it is & what is required in our Anger that it may be iust and holy▪ this The defi­nition of iust An­ger. Anger is an holy and reasonable desire of reuenge stirred vp in vs vppon iust [Page 9] waightie and necessarie causes, wherby we being after a lawfull maner angry with our owne and others vices and sins rather then with the persons, do desire iustly to punish and reuenge the vices & sins, to the end God may be glorified, the parties amended, and that the anger of God being pacyfied may be auerted not onely from the party offending, but also the church and common wealth. First then it is required to holy and law­full Anger, that the cause therof be iust: now the iust causes of Anger are diuers. First when we are moued thervnto with The first cause of iust Anger the glory of God. a zeale of Gods glorie: for when we see God dishonoured, and his glory defaced it is not onely lawfull to be angry with the offendors but also necessarie: for we professe our selues to be Gods sub­iects, now we know that no good sub­iect can with patience endure to heare or see the glory of his soueraigne impea­ched: we professe our selues Gods ser­uants, and what good seruant can abide to see his maister disgraced? we professe our selues Gods children, and good chil­dren are more grieued and offended when they perceiue that their parents are any wayes abused or iniured, then if [Page] the iniuries were offered to themselues: if therefore we be loyall subiects, fayth­full seruants, and louing children, wee cannot choose but be incited to a holy anger if we see our glorious soueraigne, our good maister, and gratious father, by any meanes dishonoured.

When Moyses sawe that the children Example. of Israell had contrarie to Gods expresse commaundement reserued Manna till the next morning, he could not con­tayne himselfe from shewing this holy Anger, when he saw his Lord and mai­sters will not obserued, Exo. 16. 20. So that thogh Moses were the meekest man Ex. 16. 20. Num. 12. 3 that was on earth, yet could he not with patience endure, to see gods ordinance contemned. In like maner when he saw that honor and glorie which was due onely to God almightie, deriued to a base and brutish Idoll, he was prouoked to an holy anger, and so wholy possessed with a deuine and heauenly rage, that he not onely breaketh the two tables writ­ten Exo 32. by Gods owne hand, but sharply re­uengeth this idolatry with the death of three thousand of the offendors. So that though the people were dearer to him thē his owne life, nay then the saluation of [Page 10] his owne soule, yet was the glory of God Verse. 3 [...] more deare and pretious vnto him then eyther of both. Phinees also when he saw God dishonoured with that shamelesse sinne of zimry and Cozby beeing prouo­ked Num. 2 [...] 7. 8. with an holy anger he reuenged this dishonour vvith the death of both the offendors. Thus also vvas Elias zealous for Gods glory because the Children of 1. Kings 19. 14. Israell had forsaken his couenant, cast downe his alters, & slaine his Prophets.

And thus vvas our sauiour Christ pos­sessed vvith a feruent zeale of his fa­thers Iohn. 2. 17 glory Iohn 2. 17. If therefore vvee vvould approue our selues to be Gods children, vve must follow their exam­ple and for as much as nothing more dishonoureth God then sinne, nothing should Offend & displease vs more then sin, whether it be in our selues or in our neighbour. When therefore vve fall in­to sinne, vve are to be offended vvith our selues, that so vvee may diuert the Lords Anger from vs, for as they vvhich 1. Cor▪ 11. 31. iudge themselues shal not be iudged of the Lord, so they vvho are angry vvith themselues for sin shal escape the Lords anger. And this our anger must proceed to a holy reuenge. Those who haue offended by surfeting and drunkennesse [Page] are to punish themselues with fasting & abstinence. Those that haue wallowed them selues in voluptuous pleasures are to subdue and mortifie them, though they be as deare and precious vnto them as their right hand and eye. Those who haue defrauded their neighbour by pur­loyning away his goods are with Zache­us to make restitution foure fold, Luke. 19. 8.

And as we are bound by the lawe of charitie to loue our neighbours as our selues, so also to be angry with them as with our selues, namely with this holy kinde of Anger for sinne. Whensoeuer therefore wee see them by their sinnes dishonour God we are to be displeased therewith, and so farre forth as the limits of our callings extende to shewe our selues offended, according to the exam­ple of the prophet Ieremie, who because the people would not heare the worde of the Lord was euen filled with diuine wrath, Jeremie. 6. 10. 11. But how colde Ier. 6. 10. 11. mens zeale of Gods glory is in this age fro sen in the dregs of sinne, too lamen­table experience sheweth: for first who almost is angry with himself for his sins [Page 11] in this respect because he hath by them dishonoured God? euery one sheweth spleene inough if his sinnes receiue con­digne punishment, but hauing to doe with them selues in respect of the sinne it selfe they are like mild doues, without gaule. The adulterer is much displeased if for his sin he be enioyned to maske in a white sheete, though thereby he haue deserued death, but the poison of his sin is most sweet to his ēuenomed appetite. The couetous extortioner is much of­fended if he be iustly depriued of that ri­ches which he hath vniustly gotten, but he is not angry with his sin into which he is fallen, by vniust comming by them. The blasphemer is enraged if he be but reproued for his blasphemie, though by the law of God he deserueth to die for it, but he is nothing displeased with him­selfe for dishonouring the maiestie of God: In a word euery one is angry with the smallest punishment, yet not moued with the greatest sinne: but if we would be angry and sinne not, we must not be so much displeased for incurring that punishment which we haue iustly deser­ued, as that by our sinnes we haue disho­honoured [Page] God.

And the like abuse there is of our An­ger towards others: men are soone stir­red vp to choller agaynst their neigh­boures vpon euery slight occasion and shew of iniury offered to themeslues though it be but an vnkind worde, or a mistaken speach, or but a strange coun­tenance: but when God is dishonoured, his name blasphemed, his religion deri­ded, his Sabaoths prophaned, his whole worship and seruice contemned, they can looke vppon the offendors with a smiling countenance and so confirme them in their sinne, or if they be angery they will either nor be seene in it at all, or ells they will shew it after so colde a manner, that it shal hardly be discerned. Whereas if there be the least iniury of­fered to themselues they can contayne their fury in nolymites, till it be satisfi­ed with reuenge euen vnto bloud. But if we would approue our selues to be be Gods childern & seruants vve must be as truly zealous of his honour & glo­ry as of our ovvne credit and reputation

Sect. 5.

The second cause of iust anger is vvhen [Page 12] iniury is vniustly offred vnto our selues: for by the lavv of God vve are bound The se­cond cause of iust anger is iniury offered to a mans self. to seeke the preseruation of our ovvne good name & state: & therfore vvhen either of them is violated or impeached, vve may iustly vse aide of the holy an­ger in defending our selus and repelling iniury, yea also in taking such reuenge as is fit in respect of our callings: that is by vnsheathing the Svvord of iustice if it be committed into our hands, or by seek­ing the help of the magistrate if our pri­uate estate vvill not admit vs to be our ovvne caruers. Many examples might be brought to cleare this point if it vvere necessary. Though Moises vvere the meekest man liuing yet vvhen he was Nom: 16. 15. contumeliously abused by Corah and his companions, it is said he waxed very an­gry, and prayed vnto the Lord, that he shuld not respect their offerings Nom: 16 15. thogh the Apostle Paule were of more thē an admirable patience yet being vn­iustly smitten by the commaundement of the high Priest he shevveth his An­ger by a sharpe reproufe. Act: 23. 2. yea our sauiour Christ the lyuely e pic­ture of true patience, vvhen con­trarie Act. 23. 2. [Page] to all iustice he was stroken by the high Preists seruant, he sheweth himself displeased by his reprehensiō, though at that time he offered himselfe as it were Iohn. 18. 23. to suffer all cōtumelious iniuries which pride assisted with malice could imagin or impose.

But here it may be obiected that our Obiectiō. sauiour hath taught vs if wee haue Math. 5. 39. receiued a blowe on the one cheeke to turne the other. I answer that Christs Answere. meaning is not that we should expose our selues to all iniuries, but that wee should refrayne from priuate reuenge without any calling thereunto, which he would haue so farre from vs, that rather we should be readie to receiue a new iniury then vniustly reuenge that which we haue receiued.

Sect. 6.

The third cause of iust anger is when iniurie is offered to our bretheren, for The third cause of iust Anger is iniury offered to our neighbour. as by the law of charity we are bound to loue them as our selues, so the same law bindeth vs to be angry for those in­iuries which are offered vnto them, as if [Page 13] they were offered vnto our selues. And thus was Moses angry with the Egyptian who wronged the Israelite. Act. 7. 24. Act. 7. 24. 2. Sam. 13. [...]1. Thus was Dauid angry with Ammon for deflowring his sister. 2. Sam. 13. 21. and with Absolon for his cruell murthering of Ammon. And thus was good Nehemie prouoked to anger whē he saw the peo­ple oppressed. Neh. 5. 6. And this an­ger Neh. 5. 6 is not onely lawfull but also neces­sarie, and the neglect thereof a greiuous sinne in Gods sight, as we may see in the example of Elie: for when his sonnes a­bused the Lords people and he would not for their sinne shewe his anger in correcting them otherwise thē by milde and louing admonitions, his indulcencie moued the Lord to inflict vpon him a most heauie punishment, Et quia ira E­li Bernard. tepuit in filios ira Dei exarsit in ipsum. Because Elie his anger was luke warme towardes his sonnes the anger of God waxed fire hotte agaynst him, and that iustly, for as one sayth, Non irasci cum o­portet est nolle peccatum emendare. Not to Gregorie. be angrie when iust cause is offered is to nill the amendment of sinne: and not to hinder sinne when a man hath [Page] good opportunitie and a lawfull calling thereunto is to be come accessarie.

But as they offend agaynst the partie who is iniured, so also agaynst him who doth the iniurie. For by not shewing themselues offended, they giue approba­tion, and by geuing approbation they countenance and confirme him in his sinne. Whereas if they shewed their dis­pleasure it might be a notable meanes to reclayme him, by working in his hart a consideration of his offence for which he is reproued. And in this respect Solo­mon sayth that Anger is better then laugh­ter, for by a sad countenance the hart is made better. Eccles. 7. 5. Eccles. 7. 5.

Sect. 7.

And so much for the iust causes of anger: but there is further required to The cause of iust an­ger must be waigh­ty. holy and lawfull anger, not onely that the cause be iust, but also weightie and of some importance; for if euery smal trifle be sufficient to prouoke vs to an­ger, well may we manifest great iustice, but without question we shall shewe little loue: for loue suffereth long, it is [Page 14] not easily prouoked to anger, it suffe­reth all things, 1 Cor. 13. 4. 5. 7. it coue­reth 1. Cor. 13. 4. 5. 7. 1. Pet. 4 [...]. a multitude of sinnes, 1. Pet. 4. 8. how little loue therefore haue they who are angry vppon euery small and trifling occasion how iust soeuer it be? Let vs then before we let the raynes loose to anger, consider not only of the iustnesse of the cause, but also whether it be light or waightie; and if we finde that it is but a trifle, we are eyther wisely to dis­sēble it or mildly to passe it ouer, know­ing that in many things we offend all: Iam. 3▪ 2. if waightie then we may not onely iust­ly, but also necessarily we are bound to shewe our anger; for it is no lesse a sinne to shewe mildenesse where the Lord re­quireth anger, then anger where he re­quireth mildenesse.

Sect. 8.

And so much for the causes of our What is required to iust anger in respect of the maner. 1. Mode­ration. anger: now we are to speake of the ma­ner, wherein first this generall rule is to be obserued, that we vse moderation, least we mingle therwith our corrupt & [Page] carnall anger, and so it degenerates into fleshly anger, and from that to fury. Let vs therefore herein imitate the Lord himselfe who in wrath remem­breth mercie; and not so be carried away with the violence of anger, that in the meane time we forget loue. And on the other side we are not with Ely to be al­together remisse and milde when either Gods glory or our nighbours good re­quireth that we should shew iust anger, and so by approuing the sinne for his sake that offendeth make our selues ac­cessary to the sinne and consequently subiect to the punishment; but we must keepe the meane if we will approue our Anger to be iust and holy.

The neglect where of causeth many The neg­lect of moderation. to fall into sinne: for some if they can maske their deformed anger vnder the fayre visard of a iust pretence, they think they may lawfully shew all violence and fury in their affections: but let such men know that though the cause of their anger be neuer so iust, yet in the ma­ner they greiuiously sinne agaynst the rule of charitie; in respect whereof they may fitly be compared to cruell hang­men, [Page 15] who hauing a iust cause to exe­cute their office (namely the Iudges lawfull commaundement) do in the ex­ecution thereof vse all barbarous cruel­tie: so they beeing commaunded by God to be angry with the sinnes of their bretheren, seeme glad they haue got­ten such an occasion to shew their rage and fury: But howsoeuer such men pretend the goodly title of iustice, yet if they be vnmasked there will appeare nothing but rancour and malice disgui­sed vnder this fayre pretext: for let their friend to whom they are and must bee much behoulden commit offences farre more notorious, and they who seemed almost choaked with a small gnatte, can finde roume in their consciences to swallow a pill of sinne as bigge as a Camell, if it be sugered ouer with the sweete title of freindship. Others vnder pretence of a milde or pa­tient nature are content to heare God dishonoured, his seruants scorned, and all religion disgraced; but cursed be such mildenesse as causeth vs to betray the glory of God and his truth by houlding our peace and wincking at the [Page] offenders. These men who are so milde & modest in defending Gods cause that they are readie to blush if they but in a worde shewe their dislike of sinne, as though they had done that whereof they might be ashamed, will blush and swell for anget if their owne credit bee but touched, or their reputation suffer any disparagement; and whence doth this proceed but from the ouer­much loue of themselues, and ouer little loue of God? whence is this bastard mildenesse but from pride the mother of euill, which causeth them to seeke the prayse of humanitie and cur­tesie by betraying Gods glory.

Sect. 9.

The second thing required in the ma­ner, 2 Christi­an modes­ty and cha­rity. is that vvee obserue christian mo­destie and charitie in abstayning from malicious and wicked speeches, or vn­iust and spitefull actions in expres­sing our anger; and to this purpose we are alwayes to remember of what spi­rit [Page 16] vvee are; for vndoubtedly how iust soeuer our cause be, if we defend it with spitefull and bitter speeches it is not the spirit of God which speaketh in vs. Let vs rather follow the example Ioh. 18. 23. of our sauiour Christ, who when he was buffeted and grosely abused repro­ued the offender vvith great milde­nesse; and of Michaell Tharchangell who vvhen he stroue with the Deuill himselfe about the bodie of Moses, durst not Iude. [...]. blame him with cursed speaking, but sayd the Lord rebuke thee.

Sect. 10.

The third thing required is that in 3. A fit de­corum and due re­spect of the par­ties. our anger there be obserued a fit deco­rum, and due respect, and that both in regarde of the partie himselfe, who is prouoked to Anger, and also the other vvith vvhome hee is angrie; for fyrst in respect of the partie himselfe, hee is not to behaue him­selfe alike in vvhat place and cal­ling [Page] soeuer he be: for if he be a magis­trate he is to shew his anger not onely in countenaunce and vvoorde, but also in action, if he be a father he is not with Elie to shewe his displeasure to­wardes his rebellious sonnes onely by milde admonition, but also by dis [...]reete correction: on the other side it is suffi­cient for him who is a priuate man if he manifest his anger in woord or counte­nance. Nay it is vnlawfull for him to proceede any further vnlesse his calling warrant him the revnto. Agayne the of­fenders are not to be vsed al alike, a mean priuate man is not to shewe his anger in the same maner to a noble man or a magistrate as he would to his equall or inferior, for though he may iustly be an­gry with his sinne, yet he is to reuerence his place and calling. The sonne must not shewe his anger towardes his father as the father sheweth his towardes his sonne, for he is bound to feare and re­uerence his person though he iustly hate his sinne.

And both these pointes haue the Examples Saintes from time to time duly obser­ued: Moses beeing a Magistrate to [Page 17] whom the sworde of iustice was com­mitted, when he was prouoked to anger by the sinne of the people, did not one­lie shew his anger in countenance or by a milde admonition, but by vnsheath­ing the sworde of Iustice, and iustlie pu­nishing Exod. 32. 27. the offenders for their execra­ble idolatrie. John Baptist hauing onely authoritie to vse the sworde of the spi­rit, being offended with the hypocrisie of the Scribes and Pharises, expresseth his Math: 3. 7. anger by sharpe and vehement repre­hensions: Iacob beeing a priuate man Gen. 31. 36. sheweth his anger towards churlish La­ban his father in lawe by milde and gen­tle admonitions. Ionathan being iustlie incensed by the barbarous tirannie of 1. Sam: 20 34▪ his mercilesse father; signified his anger onely by rising from the table and de­parting. The three children though with a godlye zeale they abhorred the Dan. 3. 16▪ kings prophane idolatrie, yet they shewed their displeasure in humble & respec­tiue words. And so though Paul detest­ed the gentilisme of Festus and Agrippa, yet he vsed them with all due respect as it beseemed their high callings. By all Act [...] 25 which examples it is manifest that we [Page] are to vse Christian seemelines and dis­cretion if we would haue our anger ap­proued as iust and holy.

And somuch for the manner of our Sect. 11. Anger; in the next place we are to speak The ob­iect of iust An­ger. of the obiect thereof; and that must not be the person of our neighbour, but his vice, sinne, and iniustice. For though we are to be angrie at, yea to hate the vices of men, yet we are to loue their persons, and in the middest of our anger, to seeke their good, especially the saluation of their soules, and in regard hereof we we ought to grieue more for their sinne, then for the iniures which by their sinnes they haue offered vs. And thus was holy Dauid affected whose zeale did euen consume him, because his ene­mies had forgotten the worde of the Psal▪ 119. 139. Lord, Psal. 119. 139. and such was the anger of our Sauiour Christ, who in the midest thereof did mourne for the hard­nesse of their harts. Mar. 3. 5. But on the Mar. 3. 5. other side we are to take heede that we doe not approue of the sinne for the of­fenders sake, for we ought to hate sinne in our friends, parents, yea in our owne harts or wheresoeuer els we finde it, and [Page 18] in no wise to loue this deadly poyson, though it be brought vnto vs in a ves­sell of gold neuer so precious in our eies. Here therefore we must avoyd two ex­treames, the one to hate the person for the sinnes sake; The other to loue the sinne for the persons sake: for as we would condemne his folly who would loath an exquisite picture because it had a spot of dirt vpon i [...], or his that should so extreamly dote vpon the rare work­manship of so excellent a feature, that he also would be in loue with the dirte for the pictures sake, and on the other side cōmend his wisdome who should so like the picture as in the meane time he dis­liketh of the deformitie; So alike foolishe is he who will be angrie at the person of man it selfe which was formed after Gods owne image because this image is spotted and defiled with sinne, or he who will like and approue of such filthie corruptions and deformites where with it is defaced; but he is truly wise who so hateth the polluted spots of synne, that in the meane time he loueth Gods ex­cellent workemanship, and so estee­meth of the workemanship, that he is [Page] much displeased with the pollution which deformeth it. But the practise of the world is farre otherwise: for men will hardlie be friend to the person, but they will be a friend to the sinne also; nor an enimie to the sinne, but they will with all maligne the person; or els that which is worse, they will hate the person of their neighbour and loue his vice.

Sect. 12.

And so much for the obiect of iust anger. The fourth thing to be conside­red The tyme of iust an­ger. in iust anger, is the time which must be short. Not that it is vnlawfull to con­tinue long in anger if it continue iust, but least our holy anger by reason of our corruption degenerate into malice. For as the most pure wine doth in time waxe sower vpon the dregs; so our most holie anger if it be long retained, is in daunger of receauing some sowrenesse of malice from the dregs of our corrup­ruption. The saufest therefore and best course, is quicklie to be appeased, especi­allie if the partie offending shew signes of repentance, eyther for his sinne to­wards [Page 19] God, or his iniurie offered vnto vs: for seeing vppon hartie sorrow God pardoneth and forgiueth, let vs not re­taine that which he remitteth.

Sect. 13.

And so much for the time: The last The ende [...] to be pro­pounded in iust anger. thing to be considered is the end which (if we would haue our anger iust and holie) must be iust and holy also. The end of our anger is iust and holy, when therein we propound vnto our selues eyther the glorie of God, or the publick good of the church or common wealth, or the priuate benefit of him who either suffereth or doth the iniure. First for the glorie of God, we set it forth by our an­ger, The glory of God. either when being priuate men we shew our selues his children and seruants by manifesting our hatred and detestati­on of sinne in word or countenance, and so adorne the profession which we pro­fesse; or being Magistrates doe become his instruments in punishing sinnes, and executing iustice; if therfore either pri­uate men or Magistrates propound vnto themselues this maine and principall [Page] end in their anger it is iust and holie.

The second end is the good of the 2. The good of the church and com­mon wealth. church and common wealth, which end, though it appertaine vnto all which are members of these bodies, yet dooth it more properly belong vnto Magistrates, who are to shew their anger in punish­ing sinne, not onely that ciuill iustice vvhich is the proppe of the common vvealth may be mainteined, but also that Gods anger vvhich hangeth ouer whole countries vvhere sinne is countenanced or not iustly punished may be auerted: for if synne be punished by men in au­thoritie, God vvill not punish the com­mon vvealth for it. Whereas otherwise if Magistrates vvincke at synne, and so neglect their dutie imposed by God, the Lord vvill in anger take the sworde of Iustice into his owne hands, and punish not only the malefactour for offending, but the Magistrate for not executing his duty, yea the whole cōmonwealth which is stained and polluted with their sinnes.

Examples hereof are plentifull in the Examples. vvorde of God, for the synne of Zimrie vvith Cozby God sent a greiuous plague Nom. 25. amongst the people, but after Phinees [Page 20] had executed iustice by slaying both the offenders the plague ceased. For the sinne of Achan God tooke away the hartes from the people, so that they fled and Ios. 7. some of them fell before the men of Ai, but vvhen the malefactour vvas iustlie punished, Gods anger vvas appeased. Iudge. 21. Because the Beniamites did not punish but rather countenance the synne of those vvho so shamelesly did abuse the Leuites concubine, vve know vvhat fol­lowed, not onely the offenders but also the vvhole tribe (some fewe excepted) vvere attached by Gods heauie iudge­ment. If therefore Magistrates would haue the Lords anger auerted either from themselues, or the commonwealth, they are to shevv their anger in punish­ing synne: and if in drawing out the sworde of Iustice against iniquitie, they propound vnto themselues the good of the Church and common-vvealth, their end is iust and holie, and their anger also.

The third end of iust anger, is the good 3. The good of the party who suffe­red the iniury. of the party who suffreth the iniurie, for hereby the offendour is restrained from committing the like, when either priuate [Page] men sharpelie reprooue him, or Magi­strates seuerelie punish him for his of­fence; whereas if neither priuate men do by their anger shew their dislike, nor magistrates inflict punishment for his misdemeanour, he is readie to redouble his iniuries.

The last end is the good of the party 4. The good of the party who offe­red the iniury. who by offering the iniurie prouoketh vs to anger. For priuate men are to be angrie with their neighbour, not because they maligne him or seeke his hurt, but because they may discourage him in his sinne and so worke his amendment. And in like maner Magistrates must shevv their anger in punishing offen­ders not to reuenge themselues on their persons, but that they may seeke their good in reforming their vices For what greater good can a man doe his brother then to reclayme him from his sinne vvhich otherwise vvould destroy both body and soule by remaining in it?

But heere it may be demaunded how he seeketh his good and amendment Obiectiō. vvhen the punishment is capitall. I an­swere first in those cases there is a com­parison Answere. of the publick good of the com­mon [Page 21] wealth with the priuate good of the partie offending, which is to be neg­lected in respect of the other: if there­fore his offence bee such as deserueth death he is to be punished with death that the burthen do not lie vpō the land. Secondly I answere, he doth the partie good by bringing him to the sight of his sinne, and repentance by apprehen­ding the paine of the punishment; wher­as otherwise he would desperatly runne on in his sinnes and so cast away both bodie and soule. To preuent therefore and cure this desperate disease, it is ne­cessarie to apply desperate physicke and to destroy the bodie, that both bodie and soule may be saued.

And these are the things required in iust and holy anger, which if we obserue our anger will be not onely lawfull but also necessarie, both for the setting forth of the glory of God, and also for the good of our selues and of our neigh­bours.

Sect. 1.

ANd so much for the first part of my text, wherein iust anger is com­maunded: now I am to speake of vn­iust anger forbidden in the wordes following But sinne not, that is by falling into corrupt and vniust anger. Which Vniust anger con­demned as a great sinne. vicious affection is not onely here con­demned but also in other places of the scripture, as in the 31. verse of this Chap­ter, Let all bitternesse, and anger, and wrath, and euill speaking, be put away from you with all maliciousnesse. So Col. 3. 8. Put ye away all these things, wrath, anger, maliciousnesse, Col. 3▪ 8. &c. and in the 5. Chapter of the Gala. verse 20. 21. it is reckoned among the Cal. 5. 20. 21. workes of the flesh which who so fol­low shall no inherit the kingdome of God. It is forbidden also in the sixt commaundement vnder the name of murther; both because it is the chiefe meanes and cause which mooueth men therevnto, as also because it is the murther of the hart, and therefore mur­ther in truth in Gods sight, who more respecteth the hart then the hands, for a [Page 22] man may be innocent before him, though his hands haue slayne his neigh­bour if his hart haue not consented thereunto, as appeareth in the old law, where Cities of refuge were appoynted for such by the Lordes owne comman­dement: but if the hart haue consented and desired any way to violate the per­son of our neighbour (which vniust an­ger alwaies affecteth) though our hands are free from the act, vve are guiltie of murther in the sight of God. And this our sauiour Christ teacheth vs in the ex­position of the sixt commaundement Math. 5. 22. Whosoeuer is angry with his Mat. 5. 22 brother vnaduisedly is culpable of iudgement. By these places it is euident that an­ger is forbidden and condemned as a great sinne, and therefore it is to be auoyded of vs as a most dangerous enemie to our soules health. Which The gene­ralitie of this vice of vniust anger. that we may performe with so much the more vigilant care: Let vs further consider that this vice is generally in­cident to all by reason of our natu­rall corruption: so that there is none so young, nor any so olde, none so wise nor any so foolish, neyther male nor [Page] Female, which do not carrie this fire in their bosome: and therefore vnlesse they quench dayly this fiery dart of Sathan with the water of Gods spirite, and the sheild of fayth, they wilbe in danger of burning, for who can carie fire in his bo­some and not be burnt? Pro. 6. 27. Pro: 6. 27.

Sect. 2.

But the dangerousnes of this affection will more euidently appeare 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. Loue is sayd to be stronger then death. Cant. 8. 6. and yet anger if it be once admitted easily ouercommeth it, for there was ne­uer any loue so hartie and entire but an­ger hath subdued it: The father in his anger forgetteth his loue to his childe, and the childe to his father, the husband to his wife, the wife to her husband, and causeth them in stead of duties of loue to bring foorth the fruites of hatred: yea it maketh a man to forget the loue of himselfe, as appeareth by those men [Page 23] who to satisfie their anger violently thrust thēselues into imminent dangers of death. Nay it maketh a man offer ra­ging violence agaynst such a friend as is more deare to him then his owne life, as it is euident in the example of Alex­ander, who in his anger slew his freind Clitus, whom he loued so intirely that he needes would haue reuenged his murther, by putting himselfe to a wil­full death. As therefore we cannot dis­cerne the heate of the sunne, when wee are neare vnto a scorching fire, so the heauenly heate of diuine loue is not felt if the furious flame of anger be kindled in our harts.

Couetousnesse also is a most vio­lent and strong vice, which nothing almost can vanquish but death, and they who are possessed therewith do loue their riches better then their owne liues, as we may see in their example who beeing depriued of them murther themselues; yea they are more deare vn­to them then the saluation of their owne soules, as may appeare by those who fall into outragious sinnes, whereby they plunge their soules headlong into [Page] hell that they may get momentarie riches; and by them also who despise the meanes of their saluation in compa­parison of a small worldly trifle: and yet anger beeing once admitted doth ouer­come couetousnes, as it is euident in the example of them who to satisfie their furious anger by the death of their e­nemie, are content to forfeit their goods though they be neuer so couetous; be­sides the double hazard of their liues which they incurre, both in their pri­uate quarrell, and in satisfying by deser­ued punishment publick iustice. The like also may be sayd of them, who by anger beeing incired to reuenge are content to spend all their substance by prosecuting wrangling sutes in law of little or no importance, to the end they may impouerish him also with vvhom they are offended; and so are content to pull the house vpon their owne heades, that they may ouer­whelme another vnder the waighte of of the same rume.

Feare also is an affection of no small force and violence; for oftentimes it compelleth men to thrust themselues [Page 24] into imminent daungers that they may auoyde daungers, and to kill them­selues for feare o [...] greater torments: and yet anger vanquisheth feare, many tymes causing them who vvould trem­ble to see anothers wound, contemne their owne death, and so turneth the most cowardly feare into most despe­rate rage and furious resolution.

So that other affections lead a man, but this drawes him, other intice him, but this compels him, other dazle the sight of reason, but this makes it starke blinde, other make vs prone vnto euill, but this casts vs headlong euen into the gulfe of wickednesse.

Sect. 3.

Considering therefore that this turbulent vice of vniust anger is in the eyes of God so haynous, in regarde of vs so generall, and in respect of it owne nature so strong and violent, I purpose to intreate of it at large to the end vvee maye learne the [Page] better to preuent it, or the more easily to subdue it. And to this purpose I will first shewe vvhat it is, and vvhat are the causes and properties thereof; Secondly the kindes of it, and lastly I will prescribe the preseruatiues and me­dicines whereby we may cure this vice in our selues or in others.

For the first. Vniust anger is a wrong­full and an vnreasonable desire of re­uenge, The defi­nition of vniust an­ger. stirred vp in vs by vniust causes, wherby we hauing no respect of the glo­ry of God, nor the good of our selues or our brethren, are after an iniust and im­moderate maner, angry with them with whom we ought not to be angry.

That vniust anger is a desire of re­uenge, it is so euident that it needeeh no Anger an vnreaso­nable de­sire of re­ueng. proufe; for we know by dayly experi­ence, that he who is prouoked vnto an­ger by an iniury offered in truth or in his opinion, desireth reuenge according to the nature of the iniury receiued, or the opinion which he hath conceyued of it. If he be iniured by a scornfull looke he seeketh to reuenge it with a dis­daynfull countenance; if by words he re­uengeth by words; if in deeds he desireth [Page 25] to reuenge by deeds; yea oftentimes the fury of anger casting a mist before the sight of reasō, causeth smal iniuries seeme great, & according to that false opinion, inciteth men to take reuenge without all proportion; For an angry looke with angry words, for angrye words with blowes, and for blowes with death, ac­cording to the violence of the affection and not the qualitie of the iniurie re­ceaued.

Sect. 4.

Now that this desire of reuenge is vniust and vnreasonable it appeareth by that which followeth in the definition. And first because the causes therof are vniust.

The causes of vniust anger are ey­ther The cau­ses of vn­iust anger 1. internall 1. selfloue. internall or externall. The inter­nall causes are diuers, as first selfe loue, whereby we so immoderately loue our selues that we neuer thinke of the iniu­ries and indignities which we offer o­thers, or els suppose them to be none; or els lightly esteeme of them, as not worthy the recitall; but on the other side it maketh men hainously aggrauate [Page] iniuries offered vnto themselues: and so to make huge mountaines of small mole­hils; it causeth the hart easilie to appre­hend the wrong, busie in meditating of it being apprehended, eager in seeking reuenge after meditation; and the hand no lesse forwarde in acting those trage­dies which the hart hath inuented. For by selfe loue men are induced to thinke themselues worthie of all loue and ho­nour; and therefore if a small iniurie be offered vnto them, they suppose that death is too small a reuenge for so great an indignitie offered to such worthie personages. Yea if they be not so much respected as their haughtie ambition desireth, or if others be preferred before them, and that deseruedlie, this is matter enough to prouoke them to furious rage, not onelye against them of whom they are not regarded, but them also who are preferred in others iudgement. And this is euident in the example of Caine, vvho because God respected the offering of Abell more then his, was incensed to wrath, and had his anger so inflamed that nothing could quenche it Gen: 4. but the bloud of his deare brother; and [Page 26] in Saule who could with no patience en­dure, that the praises of Dauid should surmount his in the sight and audi­ence 1. Sam. 18. 8. of the people, but was enraged with deadly anger against him, who for his merits deserued to be aduaun­ced.

And thus doth selfe loue make a man wincke at those iniuries which he offe­reth others, and to put on the spectacies of affection when he looketh on those wronges which are offered to him­selfe, whereby it commeth to passe that euerie small iniurie seemeth great and prouoketh to great anger. Whereas if we thought meanelie of our selues and loued our neighbours as our selues, wee would not suffer our iudgement to be so ouer balanced vvith the weight of affection in iudging of the iniurie, nor giue the raynes to our anger in per­suing it with reuenge.

Sest. 5.

The second internall cause of [Page] vniust Anger is pride and arrogancie The se­cond cause of vniust anger pride. of spirit, which is a fruite of selfe loue; for selfe loue it is which maketh vs haue an high opinion of our selues, this high opinion causeth arrogancie and pride, and pride causeth men to be more sharp sighted in discryeng wrong, and more furiouslie insolent in taking reuenge. The reason hereof is apparant: proude men being iealous of their honour and reputation, are also very suspitious of contempt, so that the least iniurie pro­uoketh them to choller and disdaine, because they are readie to imagine that thereby they are exposed to contempt. And this is the reason why proud men do more impatientlie suffer an iniurie offered in companie vvhere they would be respected because they thinke it a great disparagement to their credit and reputation. An example hereof we haue in Nebuchadnezer, who waxed pale for anger, because he thought himselfe dis­graced Dan, 3. 19 in the sight of all his princes and people, by the repulse which he recei­ued of the three children who refused to obey his wicked commaundement. And in Haman who was so inraged with fu­rie [Page 27] because Mordecay would not in the Esthe. 3. 5▪ 6. sight of the people doe him that reue­rence which his proud hart desired, that he thought his death too small a reuenge for such an indignitie, vnlesse also for his sake he vtterlie rooted out his whole kindled and nation. So that the least sparke of anger kindled with the smal­lest occasion bursteth out into a raging flame of furie if it be blowed with the winde of vaineglorie. Whereas on the other side he that is humble is not pro­uoked to anger though he be neglected, because his lowlie conceit maketh him thinke that he is not worthy to be much esteemed: nor yet though he haue re­ceiued an iniurie, because he is readie to thinke that he hath deserued it, eyther by like faults committed against men, or more haynous sinnes against God.

Sest. 6.

The third internall cause of vniust The third cause of vniust an­ger coue­tuousnesse anger is couetousnesse, for this vice ma­keth men desire much riches, and if their hopes faile them and be not corre­spondent to their desyres, their vnquiet [Page] and turbulent thoughts are fit harbin­gers to prepare a lodging in their harts to entertaine anger. It maketh them vn­dertake great matters, which when they are not able to compasse, their harts are filled with vexation, and they become more way warde then children; or els if their couetous desires carried with the wings of ambition mount not so high a pitche, they baselie stoope euen to the most sordidous pray; and finding them­selues vnable to compasse great matters abroade, they entermeddle with euery domesticall trifle at home; and if they see any thing miscarrie through the de­fault of wife, childe or seruant, though it be of no value, their anger can con­taine it selfe in no bounds of reason. So that these men are angrie abroade but madde at home, chollericke with euerie man which hinders or doth not further their commoditie, but outragious to their wiues, children and seruants, if they susteine the least losse.

Sect. 7.

The fourth internall cause of vniust The fourth cause nice luxurious­nesse. anger is nice luxuriousnesse, or luxu­riouse nicenesse; which commonly be­ing the fault of weomen, or at least a womanish fault, is especiallie to be seene in domesticall matters. For if you come into the house of one who is nice and curious, you shall easilie perceiue how soone they are incited to great anger vppon little cause. If the decking and adorning of their house be not fullie an­swerable to their mindes, if their costly eates be not so daintelie cooked, that they may delight their curious-lear­ned taste and cloyed appetite, if a spot or wrinckle be vpon their garments, or but a glasse broken, if their nice eares be offended with the least displeasing noice, though it be but by some chance, they are so enraged with anger, that the house will scarce houlde them, or at least not containe their clamorous voyces. These curious folkes are not onely of­fended with iniuries, but also with sha­dowes and apparances, Nam vbi animum simul et corpus voluptates corrupère nihil [Page] tolerabile videtur non quia dura sed quia mol­les patiuntur, for when volouptuous plea­sures Senec. deira. lib. 2. c. 25. haue corrupted both minde and bodie, nothing seemeth tolerable, not that the things which they suffer are grieuous, but because they that suffer them are nicely effeminate. And like as they who are tormented with the goute, are angrie if a man come but towardes them, and crie out if they be but tou­ched: So but a shew of iniurie moueth these voluptuous wantons to choller and anger, and the least iniury offred in truth inciteth them to rage and furie. Wheras others who haue not their mindes effe­minated with this luxurious curiositie, they can easelie passe ouer such trifling imperfections, and repell anger in farre more violent assaults. If any thinke these A prolep­sis. toyes too small to vndergoe a publicke censure; I would haue such know, that the lesser the occasion is which prouo­keth to anger, the greater is their synne who are so easelie prouoked, and the ra­ther they deserue a sharpe reprehension for that anger which is incited by euerie light and trifling cause, then if it vvere waightie and of some importance: for [Page 29] howsoeuer the occasions are but small, yet their sinne is not small, nay their sinne is therefore great, seeing the occa­sion which moueth them thereunto is but little, especially considering that the same parties who are fire-hot in these trifles which concerne themselues are key [...]old in those things which much concerne Gods glory and their owne spirituall good. For I appeale vnto their owne consciences whether they are not prouoked vnto more violent anger for these trifling toyes, then when they dis­honour God by most greiuous sinne, or see him dishonoured by others▪ and if their consciences plead guiltie, let them rather bee offended with their owne corruptions then with the Physition which desireth to cure them.

Sect. 8.

The fift internall cause of vniust an­ger The fift cause of vniust an­ger curio­sity. is curiosity, whereby men are tick­led with a vayne desire and itching ap­petite to see and heare all things: how their friends behaue themselues in their priuate meetings; what their aduersa­ries [Page] do and say behind their backs; how their seruants bestow them selues in e­uery corner; whereof it commeth to passe that desiring to know all things they also know many things which dis­please them, & prouoke them to anger, for which they may thanke their vaine curiositie: for if with the wise man they would thinke it their glory to passe by infirmities. Pro. 19. 11. or follow his coun­sayle, Eccl. 7. 23. Giue not thine hart to Pro. 19. 11 Eccl. 7. 23. all the woordes that men speake, least thou do heare thy seruant cursing thee; They might haue lesse cause of anger, & more contentation of minde. Whereas by in­quisitiue inquirie after euery rumor, and curious prying into small domesti­call faultes, they inflame their harts with great anger. for as the looking vppon a small print doth more offend the sight; then a greater because we hould it nearer our eyes and more intentiuely behould it, the letters standing thicke and neare together: so oft times it com­meth to passe that these small domesti­call faultes beeing curiously pried in­to do more offend and anger vs; be­cause they are neere vnto vs and fall [Page 30] out thicke; and as it were one in the necke of another, then greater iniu­ries offered abroade vvhich fall out more seldome and are not so much sub­iect to our view.

Sect. 9.

The sixt internall cause is to haue an The sixt cause cre­dulitie & listning to tale-bea­rers. Pro. 26. 20 open eare to euery tale-bearer, and a credulous hart to beleeue them. Pro. 26. 20. Without wood the fire is quenched, and without a tale-bearer strife ceaseth. So that as wood is the fires fit nourishment, so is a tale-bearer fit to nourish anger. An example hereof we haue in Saule, who geuing a credulous eare to those lying suggestions of that pickthanke Doeg was incensed to such raging anger, that the blood of the innocēt priests was not sufficient to quench the heate thereof, vnlesse he spilt also the blood of all the 1 Sam. 22▪ 19. inhabitants of Nob, yea of the oxen, as­ses, and sheepe with more then brutish fury. And therefore Dauid speaking of Doegs tongue. Psal. 120. 4. compa­reth Psal. 120. 4. it to coales of Iuniper (that is too [Page] hot burning coales) because it so furi­ously inflamed Saules anger. Yea Dauid himselfe geuing eare to the false reporte of ziba, was moued to vniust anger a­gaynst 2. Sam. 16. innocent Mephibosheth; and there­fore hauing experience of those mani­folde euils which followed credulitie and listening after talebearers, he profes­seth that he will destroy him that priuily slaundereth his neighbour Psal. 101. 5. 7. Psa. 101. 5. 7. And hence it is that James compareth the tounge to a fire, because nothing more inflameth the hart to furious anger James. 3. 6. Iam. 3. 6.

Sect. 10.

The last internall cause of vniust an­ger is want of meditation concerning The last cause want of medita­tion cōcerning hu­maine in­firmities. Iam 3. 2. the common imperfections whereunto wee are all by nature subiect: for if we did but consider that in many things we offend all, and that wee our selues haue the same faultes or greater then those which we espie in others, we would not hastely be moued to choller vppon euery trifling occasion. But it is the cu­stome of mē adicted to anger, to imitate the Lamiae, who (as the Poets fayne) vse [Page 31] their eyes abroade, and put them into a box when they come home: so these are but too quicksighted abroad in spying the faultes of others, but starke blinde at home in discerning their owne faultes; and though they haue a great beame in their owne eyes, yet they can easily dis­cerne a small mote in the eye of another. And the reason is because they put their owne faultes into that part of the wallet which they cast behinde their backs and therefore neuer looke vppon them, but the faultes of others into that part which hangeth before them, where into they are alwaies curiously prying.

Sect. 1.

ANd so much for the internall causes of vniust anger, now vve are to speake of the externall; by which I vn­derstand all outward occasions vvhich are vniustly taken, as first vvhen vve are angry with our neighbour for his [Page] vertuous actions. For some there are 1. vertuous actions & domeanor whose malignant eyes do abhorre no­thing more then the bright beames of vertue, eyther because they thinke that the beautie of others perfection causeth the deformitie of their vices seeme more vggly; or that their degenerated natures are become like vnto sathans who ha­teth vertue because it is vertue. An ex­ample hereof wee haue in Cain whose Examples. anger was kindled agaynst his brother because he was accepted in Gods sight as beeing more holy then himselfe. Gen. Gen. 4. 5. 4. 5. as also in Saule who was incensed agaynst Ionathan for his vertuous de­meanour 1. Sam. 20 30. towards Dauid 1. Sam. 20. 30. in Asa who was offended with the Pro­phet the Ambassadour of the Lord, for deliuering faythfully that ambassage which the Lord had put in his mouth, 2. Chro. 16. 10 2. Cro. 16. 10. In Nebuchadnezer who was inraged agaynst the three children be­cause they refused to commit Idolatrie, Dan. 3. 13. and in the Iewes who were fil­led Dan. 3. 13. with wrath because our sauiour Christ made a true exposition of the Luke. 4. 28. scriptures, and rightly applyed it vnto them, Luke. 4. 28. and too many exam­ples [Page 32] vve haue in these dayes of such as cannot with any patience indure to heare their duties taught them, and their vices publickly reproued out of Gods vvorde, or yet any priuate admo­nition, but they are readie (like those that are in a raging fit of a burning a­gue) to despight the Physitiō that ende­uoureth to cure thē. So that in our times he is like to incur more anger yea & dan­ger also that reproueth sinne, thē he that committeth sinne, he that reprehendeth Atheisme and prophanenesse, then he that liueth in them. Yea so desperate is the disease of this declining age surfetted with sinne, that the Physition may soo­ner incurre hurt and dammage by the fury of his patient, then the patient help and health by the skill of the most ex­quisite Physition.

Sect. 2.

Secondly the cause of our anger is vn­iust, when it is only imaginarie, hauing no other ground but our owne sus­pition. And thus was Eliab angry with his brother Dauid because he sus­pected [Page] him to be proud whereas in truth his owne pride was the cause of his sus­pition. 1. Sam. 17. 28. and this is the most 1. Sam. 17 28. common cause of anger in these dayes; for want of loue causeth men to inter­pret the actions of other; in the woorst sence, and vppon 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 hauing his minde otherwise occupied did not ob­serue him: another is offended if any in this companie is merry, thinking that he maketh himselfe sporte with his in­firmities; another because he is too sadde imagining that it is because his companie displeaseth him. In a word as mens sur­mises are innumerable, so also are the causes of vniust anger. Yea so prone men are to inuent causes where none is that oftentimes they are s [...]re displeased because they haue receiued small bene­fits not answerable to their expectation, or not equall to those which they see bestowed vppon others; and so they are prouoked to Anger with small gifts as though they had receiued great [Page 27] iniuries, but let vs be ashamed of such follie and learne to leaue it. Hath thy friend geuen more to an other then to thee? why it may be he hath deserued more, and though he hath not, yet that which thou hast receiued might con­tent thee it thou wouldest make no cō ­parisions. Nunquā erit foelix quem torquebit Senec. de­ira. lib. 3. Cap. 30. foelicior, he will neuer be happie who is vexed when he seeth one more happie. Hath he geuen thee lesse then thou didst hope for? why perhaps thou didest hope for more then thou didest deserue, or then thy friend could conuenientlye geue, but if thou wouldest not be vn­gratefull consider rather what thou hast receiued, then what thou hast not re­ceaued, before how many thou art pre­ferred, rather then how many are pre­ferred before thee.

Sect. 3.

Thirdly the cause of our anger is 3. whē the cause is light and of no mo­ment. vniust when we are prouoked therevn­to by euery small and trisling occasion; because hereby loue and charity is no­tably violated when euery slight cause [Page] incenseth vs to anger: for loue suffereth all things: 1. Cor. 13. 7. and therefore their loue is small who will suffer no­thing. 1. Cor. 13. 7. Loue couereth a multitude of sinnes. Pro. 10. 12. they therefore who Pro. 10. 12 rather finde causes where they are not, then couer them where they are, doe plainly shew their want of loue, and their too great pronenesse to anger▪ it is the nature of loue to make great faultes seeme little, and little faults none at all: but anger maketh euery small slip a ca­pitall offence, and euery worde of dis­grace worthie a stabbe. And as when we behould the sunne rising thorough thick and foggie vapours, we imagine it to be of a farre greater quantitie then when the ayre is pure and cleare: so when the foggie mists of anger doe ouershadowe reason, wee suppose euery fault to be greater then it would appeare, if this tur­bulent affection were dispelled with the liuelie heate of ardent loue.

Some are angrie of the imperfections of nature, which being not in the par­ties power to amend should rather moue compassion then prouoke anger. Others are angry at faultes committed at vna­wares [Page 34] vnwillinglie and vnwittinglye, whereas they might with as great reason be angry with a traueller for going out of his way, or with one who stumbleth in the darke, for not keeping footing or with a blind man for iustling or rushing against them; For as the want of bodely sight causeth the one, so ignorāce which is nothing els but the blindenes of the minde causeth the other; or with one who is sick because he is sicke, for what is ignorance but the mindes maladie? but he whose hart is seasoned with true wisdome, is not easily prouoked with faults of ignorance, vnlesle it be wilfull or extreamly rechlesse, considering that while we continue in this vale of misery, our minds are shadowed with more then Cimerian darkenes. And therefore these small trifling errours whereinto wee fall for want of knowledge, will in them ra­ther moue laughter, or at least pitie, then prouoke anger. For as the vnhappy spea­ches and shrewd turres of little children are excused because they proceed from vvant of vvit; so should the same excuse serue for them vvho commit faults tho­rough ignorance and simplicitie.

Sect. 4.

Lastlie our anger is vnlawfull when 4. when the end is vnlawfull. as in our anger we propound vnto our selues no lawfull end; as the glorie of God, the publicke good of the Church or common wealth, or the priuate bene­fit of our selues or of our neighbours: but rather priuate reuenge and satisfi­yng of our tumultuous affections by the hurt or destruction of him with whom we are displeased. And this is al­wayes to be obserued in all examples of vniust anger, as in Caines anger to­wards Abel; Saules towards Dauid; Na­buchadnezers towards the three children, the Scribes and Pharises towards our Sa­uiour Christ.

And so much for the causes of vniust anger; now we are to speake of the pro­perties thereof.

Sect. 1.

THe first propertie of vniust anger, is The first propertie, want of modera­tion. that it is immoderate; for though [Page 25] our anger haue neuer so iust a cause, yet if it growe violent, and degenerate from anger to wrath and furie it is vniust, for it sauoureth not of the spirit of God who is mercifull and easie to be intrea­ted, but rather of the flesh and the cor­ruption thereof. And therefore wrath (that is violent anger) is numbred a­mongst the works of the flesh, the doers whereof shall not inherit the kingdome Gal. 5. 20▪ 21. How to diseeme immode­rate anger 1. by the fruites. of God: Gal. 5. 20. 21.

Now if we would know how to dis­cerne when our anger is immoderate, it is easelie knowne by the fruites thereof. As first when it prouoketh vs to vtter wordes dishonourable to God, either by prophane blaspheming of his holy name; or wicked cursing and imprecations, whereby we desire that he should be the executioner of our malice; or oppro­brious to our neighbours, as when our anger bursteth out into bitter and reui­ling speeches tending onelie to his dis­grace. An example whereof we haue in Shemei 2. Sam. 16. 5. who reprouing Da­uid 2. Sam. 16. 5. for his sinnes, vseth such gaule and bitternes, that it clearelie appeareth his anger proceeded not from the hatred of [Page] his sinne, but rather of his person.

Secondly vvhen vve haue no regarde of any decorum or order, eyther in re­spect [...] By the want of fit decorū. of our selues or those with vvhom vvee are angry. Not in respect of our solues, as vvhen by anger vve are prouo­ked to take reuenge being but priuate men, vvhereas reuenge belongeth only to God, and to the Magistrate vvho is the Lords deputie, according to that Rom. 12. 19. Auenge not your selues but giue Rom. [...]2. 19. place to anger: (that is to Gods anger and reuenge) For it is written, vengeance is mine and I will repaye it saith the Lorde. They Deut. 32. 35. therefore vvho take vpon them reuenge hauing no lawfull calling therevnto, vi­olate Gods ordinance by arrogating to themselues one of Gods royall priuiled­ges, & so make themselues guilty of high treason against God, as they are guilty of treason against an earthly prince, vvho intermeddle with any of their royall prerogatiues.

So also our anger is immoderate when vve haue no respect of the party vvith whom we are angrie, as when the sonne being prouoked to anger against his fa­ther, though it be for a iust cause, doth [Page 36] not vse him vvith that respect and reue­rence vvhich becommeth him, but bur­steth out into vndutifull and insolent speeches: quite contrarie to the example of Iacob, who being but a sonne in lawe did not in his anger forget his dutie, but vsed all discretion and moderation, Gen. 31. 36. and of Ionathan vvho though he had iust cause to be angry vvith his Gen. 31. [...]6. father Saule, yet he onely shewed it by rising from the table and departing. [...] 34. and the like may be said of 1. Sam. 20 34. the [...] anger towards his maister, the subiects towards the Magistrate, and of all inferiours towards their superi­ours. For howsoeuer the law of God bindeth vs, to be angrie when iust cause is offered yet it also tyeth vs to modera­tion and discretion: For it is the author of order and not confusion.

Sect. 2.

The second propertie of vniust an­ger, The secōd propertye of vniust anger is in respect of the obiect is in respect of the obiect, for wher­as iust anger opposeth it selfe onelie against sinne and iniustice, vniust anger is incensed against the person of the offendour, yea oftentimes of them who [Page] are innocent, nay because they are inno­cent, as appeareth by those examples which before I rehearsed: But if wee will be Christs disciples we must follow his doctrine and example. His doctrine Math. 5. 44. Loue your enemies, doe good to those that hate you, &c. that you may be the Mat. 5. 44 sonnes of your father which is in heauen. Where he plainely intimateth, that they are not the sonnes of God, who doe not loue the persons of their very enemies: we must follow also his example, who prayed for his enemies euen while hee was vppon the crosse subiect to their outragious iniuries. Luke. 23. 34. which Luke. 23. 34. blessed president holy Stephen imitated. Act. 7. 66. Acts. 7. 66

But many are not only incensed against the persons of their enemies who are men like vnto themselues, but also with bruite beasts, which are not capable thereof, as we may see in the example of Balaam. Num. 24. 10. yea euen with Nū. 24. 10 things vvhich want both sence and life, and so was Xerxes angry with the riuers, Plutarch. de cohib. wacun. and sent letters full of menacing threat­nings to the hils. And many such are subiect to continuall view, vvho if any [Page 35] thing in their hands displease them, will not sticke to dash it agaynst the ground, though after they are fayne to take it vp againe, or to spoyle and breake it in peeces though afterwardes they must be glad to bestow great labour in repayring that which by greater folly they haue defaced. But these men may fitly be compared vnto children who hauing gotten a fall beate the earth; so they hauing receiued some hurt through their owne folly or negligence, are an­gry with those things which are ruled by them as bare instruments.

Sect. 3.

The last propertie of vniust anger re­specteth the time when as it beeing long retayned becommeth hatred. And this happeneth not onely when men are prouoked vnto anger vppon waightie causes, but also whē it is groūded on the most slight occasions: for when vayne trifles haue stirred them vp to wrath they perseuer in it, least they might seeme to haue begunne without cause, and so agaynst all reason the vniustice of [Page] their anger makes thē persist in it with greater obstinacie. For therfore they re­tayne it yea increase it, that the greatnes of their anger may make men beleeue that it could not choose but arise from some waightie occasion & iust cause: & so they chuise rather to seeme iust then to be iust. But more of this afterwardes when I come to speake of the restraynt of vniust anger.

Sect. 1.

ANd so much concerning the causes and properties of vniust anger, now we are to speake of the kindes thereof. It admitteth of a twofould distinction: first it is eyther hidden and couert, or els professed and manifest. Hidden anger is Hidden anger which is comenda­ble. of two sortes; the first is commendable when as men labour by all meanes pos­sible to subdue the affection & to smo­ther the flame after it is kindled that it burst not forth into vnseemely wordes or actiōs sauouring of reuenge. And this is a fruite of the spirite, which when it cannot repell anger and keepe it from entrance; in the next place it endeauou­reth [Page 36] to expell and represse it.

The other sorte of hidden anger is to Hidden anger which is to be con­demned. be cōdemned, when as men nourishing it in the hart do notwithstanding con­ceale it, that they may haue the better o­portunity of reuēge, which they are pur­posed to seeke with such a full resoluti­on, that they refuse all parley least they might be brought to a truce or cōclude a peace. This anger is farre worse then that which is professed both in respect of the partie who is angry, and the other with whom he is angry. In respect of the partie himselfe because contayning in him this turbulent affection, it doth vex and torment him, like a raging fire which hath no passage, or a violent streame whose current is stopped. And hereof it is that anger is sayd to be of the vipers brood because it pineth and con­sumeth him in whom it is bredde. In re­spect of him also with whō he is angry, because it maketh him lesse wary in pre­uenting his malice, & therfore the more easily surprised. In regard whereof a secret enemie is more daungerous then one who professeth his emnitie, for as a small companie of men lying in [Page] an ambushment, will more easely ouer­come a greater force, then if they should march agaynst them with banners dis­played: so a weake enemie hiding his anger and watching his best oportunity of reuenge, is more like to circumuent and surprise one more mightie then himselfe, then if he should professe his malice.

Examples hereof wee haue in the Examples scriptures: in the olde serpent who clo­ked extreame malice vnder goodly wordes and fayre promises, professing himselfe a kinde friend to our first pa­rentes when hee wholy intended their eternall destruction. Gen. 3. 1. &c. as also Gen. 3. 1. in Cain who talked familiarly with his brother as in times past when as he alrea­die had resolued his murther in his hart, which also presently after he acted with his hands. Gen. 4. 8. So Absolon like a cun­ning Gen. 4. 8. courtier concealed deadly malice two yeeres together against his brother Ammon; to the end that beeing not sus­pected he might obtayne the more fit o­portunitie of reuenge. 2. Sam. 13. 22. 23. 2. Sam. 13. 22. 23. The like example we haue in Ioab who kindly saluting Amasa cruelly stabbed [Page 37] him while he louingly embraced him. 2. Sam. 20. 9. As also in the traytor Iudas who betrayed his mayster while he kis­sed 2. Sam. 20 9. him. Luk. 22. 47. Neyther is our age fruitfull in all sinne, barraigne of such Luk. 22. 47. example [...]: for how many Italionate ma­chiuilians liue among vs, who will not sticke to giue most kinde congeis with hand cappe and knee, to them from whom they are most en [...]r [...]nged in their harts; and looke most smoothly vppon them agaynst whom they haue concey­ued deepest malice? So that their anger is like vnto riuers which are most daun­gerously deepe where the streame run­neth stillest and smoothest. If you aske these men the reason hereof, they wil tell you that (according to the rules of their maister Machiuill.) Professa perdunt odia Senec in Medea. vindictae [...]ocum. Professed anger taketh a way oportunitie of reuenge▪ but let vs know that as in malice, and dissembling thereof, they are like vnto the Deuil him­selfe, so without repentance they shall be like to him in punishment. And so much for hidden anger.

Sect. 2.

Professed anger is to be seene when ey­ther Professed anger two fould. [Page] men of set purpose do neglect the signes and duties of loue, or els in shew­ing & bringing forth the fruits of āger. For the first: some in their anger are sul­lenly 1. Sullen or silent anger. silent from day to day, and moneth to moneth, not vouchsaufing to speak a worde to those with whom they are dis­pleased, though they dayly conuerse with them; as though with their loue & charitie they had lost their tongues al­so. But such mē forget the end why God gaue them a tongue, that is, that it might be not onely an holy organe to sing our creatours prayse, but also that we might be enabled thereby to conuerse more fa­miliarly and louingly one with another; as also that thereby we might preserue this loue begun by taking away all of­fence; for as the lord hath giuen a tongue to enquire out an iniurie as also to re­proue and reprehend the offendour, so he hath giuen the same tongue to make [...]iust excuse for the working of recon­ciliatiō. It may be if thou wouldest come to expostulate the matter with thy neighbour, he would eyther iustly excuse his fault, or humbly confesse it and desire pardon, vvhereas now [Page 38] thou makest him thine enemie by de­nying him all meanes and hope of re­conciliation: for what hope can he con­ceiue of peace, seeing thou wilt not so much as come to a treatie.

Sect. 3.

Secondly professed anger is shewed 2. Anger is mani­fested by euill speaking or euil do­ing. 1. Euill speaking. by the manifest fruites thereof, and they are of two sortes euil speaking and euill doeing. By euill speaking, as when men do manifest their anger in spight­full rayling vvordes vvhich are farre vnbeseeming not onely a Christian, but also an honest infidell. This is con­demned in the one and thirtie verse of this chapter. Let all bitternesse, anger, and wrath crying, (that is clamorous rayling) and euil speaking be put away from you. And that vve may the rather be moued to abstaine from this odious vice, let vs cōsider that God made the tongue to be an instrument of his prayse and not to dishonour him by cursed speaking. And therefore hee vvill not hould him guiltlesse, vvhich makes this heauenly organe of his spirite cre­ated [Page] to shewe forth the creators prayse a cursed instrument of Sathan in reui­ling and slaundring our neighbour▪ and this our Sauiour Christ teacheth vs: Who­soeuer (sayth he) shal say vnto his brother Ra­ca; (that is the least worde of reproch) shalbe worthy to be punished with a councell (that is an assembly or senate of Magi­strates) And whosoeuer shall say foole shalbe punished with hell fire Math. 5. 22. Let vs remember that by our wordes we shalbe Mat. 5. 22 iustified and by our wordes we shalbe condē ­demned: and good reason, for Verba sunt animi indices, the tongue is the harts inter­preter, and therefore our sauiour Christ sayth, Ex abundantia cordis os loquitur. Math. 12. 27 34. Out of the abundance of the hart the mouth speaketh. yea this the wise Socra­tes well knew; and therfore when a cer­tayne father had sent his sonne to him, to the end that seeing him he might per­ceiue his dispositiō, he sayd to the young man: Loquere adolescens, vt te videam speake young man that I may see thee, noting therby that the disposition of his hart was best knowen by the wordes of the mouth. Seeing therfore God iud­geth according to the hart, and seeing [Page 39] the hart is best discerned by the tongue great reason it is that by our words wee should be iustified or condemned▪ let vs remember also that if for euery idle Math [...] 36. worde we must geue an accoumpt at the day of Judgement, how much more for rayling and reuiling speaches? and if these meditations alwayes runne in our mindes we will in our greatest Anger followe the practize of the Prophet Dauid, Psa. 39. 1. that is, we will bridle our mouthes that we may not sinne with our Psa. 39. 1. tongue.

Secondly professed anger is expressed 2. Euill do­ing. by euill doeing, when either in our an­ger we offer imuries or seek reuenge for those which are offered vs; both which are forbidden in the word of God. The first Leuit: 19. 13. Thou shall not doe thy neighbour wrong and Psa. 15. 3. it is set Leuit. 19. Psa. 15. 3. downe for a note of an inheritour of Gods kingdome not to doe euill to our neighbour: and consequently he that is prouoked by anger to offer iniury to his brother, can haue no assurance with out repentance that he is an heire of Gods kingdome. And this may Math. 5. 22. further appeare Math: 5. 22. for if hee [Page] who vseth reproachfull wordes bee in daunger of hell fire, what shall wee thinke of him that goeth further, name­ly to wicked deedes? as therefore wee tender our soules saluation, let vs rule our hands though wee cannot rule our affections.

Secondly it is expressed by reueng­ing iniuries receaued, vvhich though it be not altogeather so great a sinne as the other, yet it is also condemned and for­bidden as no small sinne in the worde of God. Math. 5. 39. Resist not euill but to him Math. 5. 39. who smiteth thee on the right cheeke, turne the left also. &c. Rom. 12. 19. Auenge not your selues, for it is written, vengeance is Rom. 12. 19. mine, and I will repay saith the Lord. And so much for the first distinctiō of anger.

Sect. 4.

Secondly anger is distinguished into three kindes in respect of the subiect A second distinctiō of anger in respect of the sub­iect. thereof: The first is of those who are soone angrie and soone pleased. The second of them who are slowe to anger and also slowe in beeing reconciled. The third of those who are soone pro­uoked [Page 40] to anger, and also long continue in it.

For the first they may not vnfitly be 1. Hasty anger. compared to flax which is soone kindled & set on fire, but soone also extinguished vnlesse the flame be continually nouri­shed with new matter: so their anger is easily inflamed by the least sparke of oc­casion, but soone mitigated vnlesse it be nourished with new prouocations▪ or their anger may be likened vnto [...]r [...] in thornes which maketh a great blaze for the time, and yeeldeth a crackling noyse but soone goeth out vnlesse a new sup­plie of matter be continually added: so they are soone inflamed, but when their anger hath a little spent it self in wordes like the crackling of thornes, it is soone quenched and pacified.

These mē in the world are said to haue Hasty na­tures in the world commen­ded. the best natures, but intruth it is farre otherwise. For that nature is best which most resembleth God himselfe, who as he is slowe to anger so he is ready to for­geue. Psa. 103. 8. 9. If therfore we would Psa. 103. 8. 9. in truth haue good natures we must imi­tate the Lord, that is, bee long before wee are prouoked to Anger and readie [Page] to be reconciled; to the first we are ex­horted Iam: 1. 19. Be slow to wratb; to the Iam. 1. 19. latter, Math: 5. 25. Agree with thine aduer­sarie quicklie, and that not onely when Math. 5. 25. thou hast offended him, but also when he hath offered the iniurie vnto thee and that not once or twise or till seauen times, but vnto seuentie times seauen times, as our Sauiour exhorteth Math. Math. 18. 22. 18. 22.

Sect. 5.

But least we should content our selues Hasty an­ger forbidden. with this nature which of naturall men is thought commendable, let vs consi­der first that it is condemned and forbid­den in the word of God. Eccl. 7. 11. be Eccle. 7. 11 thou not of an hastie spirit to be angry, for anger resteth in the bosom of fooles. Yea our Sauiour condemneth it as mur­ther in Gods sight. Math. 5. 22. Math. 5. 22.

Secondly we are to consider, that this hastines to anger is a foolish vice, for as Hastinesse to Anger a foolish and dange­rous vice. it alwayes beginneth with rashnesse, so it most commonly endeth with repen­tance; for after the hastie man hath in­iured his neighbour by vnaduised words [Page 41] or iniurious deeds, then he sheweth him­selfe sorie for it; and so like a foolish Surgeon first he breaketh his head and after giues him a plaister, which though it heale the wound, yet oftentimes it leaues a scarre.

And yet I speake of the least euils which accompany rash anger, for how many haue there been who in their furie haue reuealed their friends secrets, more deere vnto them then their owne liues? yea how many thorough this rashe anger haue violated the persons, nay murthe­red them with whom they were linked in the straightest bond of friendship? & so haue done that in a moment which they haue with bitternes repented the whole course of their liues, then the which no greater follie can be commit­ted. And therefore it is well said of the wise man, Pro. 14. 17. He that is hastie to Pro. 14. 17. anger committeth follie, and verse 29. Hee that is slow to anger is of great wisdome, but vers. 29 be that is of an hastie minde exalteth follie. And least we should thinke that he sel­dome thus offendeth, he telleth vs. Pro. Pro. 29. 22. 29. 22. that a furious man aboundeth in transgression. Pro. 12. 16. Eccl. 7. 10.

Sect. 6.

But here the chollerick mā wil alleadge for himselfe, that he is hastie by nature Obiect. and therefore to be borne with. I an­swere, Answer. that wee haue not this nature by creation, for we were created according to Gods owne image, who is slowe to anger; but this corruption hath taken hould of vs by reason of our originall sinne; and therfore we are not to excuse one sinne by another, but rather earnest­lie to labour that this pollution may be washed away with the water of Gods spirit, who by his grace doth reforme nature. For those who are regenerate by the holy Ghost, though naturallie they be as rauenous and cruell as the Woolfe and Leopard, they shalbe made as milde and innocent as the Lambe and Kid: and though they be as fierce and furious as the Lion or Beare, they shall become as tame and gentle as the Cowe or Calfe, according to the Prophecie, Esa. 11. 6. 7. Esay. 11. 6. 7. The Woolfe shall lye with the Lambe, and the Leopard shall lye with the Kid; and the Calfe and the Lyon & the fatte beast togea­ther, [Page 42] and a little childe shall leade them, and the Beare shall feede with the Cowe and their young ones shall lye togeather: not that regeneration doth take away nature and the affections, but because it doth part­lie subdue their violence and furie, and partly sanctifieth and reformeth them; so that whereas they were hurtfull and and pernicious, now they are good and profitable to themselues and others, the qualitye and the obiect of them bee­ing altered. Their loue which vvas im­moderately set on the world and the pleasures of the flesh, is now fixed vp­pon God, their neighbour, and spi­rituall things. Their ambitious hope vvhich expected nothing but ho­nours and riches now longeth after the presence of God and fullnesse of ioy in the heauenly Ierusalem. Their timorous feare wherby they were restrained from doing good, and constrained to do that which was euill, because they would not displease men; is now a notable bridle to curbe in their vnlavvfull de­sires, and a sharpe spurre to prick them forvvarde in the course of Godlynesse, because they would [Page] not offend God; and whereas before it was a corrupt fountaine from which nothing did spring but polluted streams of sinne, whose descent is into the deepe gulph of eternall perdition, now it is be­come the Welspring of life to make vs auoide the snares of death, as it is, Pro. 14, 27. So Pro. 14. 27. likewise rashe and vnbrideled anger, which before regeneration caused men to rage against the person of their neigh­bour, doth now oppose it selfe against sinne and vniustice onely, whereby God is dishonoured and the church and com­mon wealth damnified.

Sect. 7.

Do not therefore hereafter excuse thy furious and rashe anger by alleadg­ing thy nature, for thou mightest as well say, I cannot abstaine from it, because I am carnall and vnregenerate, as because I am hastie by nature: for those who haue laide aside the olde man, and are re­newed by Gods spirit, haue this affecti­on partly tamed and subdued, and part­ly sanctified, reformed, and made fit for necessary and profitable vses: whereas on [Page 43] the other side they that let the raynes loose to this corrupt affection were neuer washed with the water of Gods spirit, and consequently while they con­tinue in this state cannot enter into the kingdome of Heauen Ioh. 3. 5.

But that we may neuer alleadge this Ioh. 3. 5. vaine excuse let vs consider further that it is no better then Lazers ragges to co­uer the deepe festred sores of our corrup­tion; or then Adams fig leaues to hide the nakednesse of sinne, which may be as fit a vizour to disguise euen the most vgly vices as this of anger: for nature corrupted prouoketh not onely to rash anger, but also to all outrages. And ther­fore the murtherer by as great shewe of reasō might excuse his murther because he is by nature cruell; or the adulterer his adultery because he is by nature le­cherous; or the theese his theft be­cause he is by nature couetous, as the ha­stie mā his anger because he is by nature chollericke. As therefore if a muttherer or theefe should come before a iudge, and excuse his fact by saying it was his nature, and therefore he could not choose but commit it, the Iudge would [Page] answere that it was his destinie also that hee should bee hanged: so when vve shalbe arraigned before the Lord chiefe iustice of heauen and earth, the alleadging of our corrupted nature will be so farre from excusing vs, that it a­lone wilbe sufficient to condemne vs. And so much for the first sort of an­ger which is to be seene in angry and chollericke men.

Sect. 8.

The second sort is of such as are 2. Anger which is slowly en­tertained but long retayned. slow to anger, but beeing incensed are hardly pacified. And these are like vnto more solid timber, which is long before it be kindled, but beeing kindled conti­nueth long in burning. As these are bet­ter then the other in respect of their slownes to wrath, so they are farre worse because they continue in it; for anger retayned becommeth hatred, which is an affection farre more pernitious then anger it selfe, and much more incor­rigible; for as rash anger is most com­monly [Page 44] ioyned with repentance, so this inueterate anger is alwayes ioyned with perseuerance in euill. And he that is subiect thereunto doth not onely fall into sinne, but also is resolued to conti­nue in i [...]; yea he taketh delight therein oft times by meditating on reuenge; as we may see in Esau who was resolued to retayne his anger agaynst Iacob till his fathers death, and in the meane time comforted himselfe by thinking on re­uenge, Gen. 27. 41. 42. Gen. 27. 41. 42.

But if we would be the children of our heauenly father; vve must resem­ble him not onely in slownesse to anger but also in swiftnesse to forgeue: and thoughour brother offend vs seauentie times seauen times, yet must we conti­nually be readie to imbrace reconciliatiō. Math. 18. 22. and so we shall not be o­uercome Math. 18. 22. of euill, but ouercome euill with goodnesse, as the Apostle exhorteth vs. Rom. 12. 21. Whereas if we continue in malice we shall make our selues like Rom. 12. 21. vnto Sathan, and subiect to Gods wrath: For vvith vvhat measure we mete it sball bee measured vnto vs agayne. Math. 7. 2. Math. 7. 2 [Page] And as we forgeue men their trespasses, so will our heauenly father forgeue vs. Math. 6. 14. 15. and so much for the Mat. 6. 14 15. second sorte.

Sect. 9.

The third sorte is of them who are Hastinesse to anger & slownes to recon­ciliation. easily prouoked vnto anger, and beeing prouoked wil neuer be reconciled. These men are monsters in nature, and flat op­posite to the Lord: for whereas he is slowe to anger and readie to forgeue, they are most slow to forgeue and most prone to anger. This anger I know not how to expresse, nor to what I may compare it, seeing naturall things cannot resemble it, because it is monstrous and agaynst the nature of all things sauing man. For the most fierce Lions & cruel Tigers haue some cause which incenseth them to anger, and some measure and end of their fury after it is prouoked: and therefore they are farre worse who are angry without a cause and know not how to make an end. Seeing therefore naturall things are not fit to resemble [Page 45] them, let vs consider artificiall. they are like vnto tinder, which beeing kindled with the least sparke will also retayne the fire till it be consumed: but herein they are vnlike; the tinder may easily be extinguished but their anger can by no meanes be mittigated, the tinder doth but consume it selfe, or at the least those things which are neare about it, but those that are from them furthest distant are often scorched vvith the burning heate of their furious passion. It is like vnto vvild fire vvhich most easily ta­keth hould of euery thing and is most hardly quenched, but herein it is farre more violent and pernitious, that whereas wild fire may be exstinguished vvith Vinegere or Milke, this can be quenched onely with bloud yea vvith the heart bloud. There is nothing ther­fore in the world naturall or artificiall, vvhich doth sufficiently expresse this vilde affection; it onely can be resem­bled by the malice of Sathan, who for no cause maligned God and vs, and yet his malice will neuer haue end, vnlesse ther­fore we would be worse then all things naturall or artificiall, yea as bad as the [Page] diuell himselfe, we must be eyther slow to anger or readie to forgeue.

Sect. 1.

ANd so much for the kindes of Anger: now we are to set downe the preser­uatiues whereby we may be preserued from this sicknesse of the soule, and some medicines to cure vs vvhen vvee are fallen into it. But for as much as it is in vayne to prescribe physicke vnlesse the patient will take it; and seeing few or none are willing to take physicke vnlesse they see the necessitie therof in respect of the daungerousnesse of their disease; I will first shewe the greatnesse and malignitie of this sicknesse of the minde vniust anger, and afterwards pre­scribe the remedies.

The greatnesse and daungerousnesse The daun­gerousnes of anger shewed by the euils which it worketh. of this disease appeateth by those great euils which it worketh, and that both priuate and publique. The priuate euils concerne eyther our selues or our neighbours. The euils which concerne our selues are incident to the whole man or to his seuerall partes the body and the soule.

The euils which anger bringeth to The euils which an­ger brin­geth to the whole man. 1 Vniust anger defaceth Gods image. It ouer­throweth pietie. the whole man are diuers. First it de­faceth in vs the image of God; for vvhereas the image of God doth spe­cially consist in the vertues and graces of the minde, anger ouerthroweth them all, and first of all pietie which is the cheife of all, and the some of the first table.

It extinguisheth the loue of God: for how should we loue God whom vve haue not seene, if we doe not loue our neighbour whom wee haue seene? 1. Iohn 4. 20. And how doe we loue Ioh. 4. 20 our neighbour, if vppon no cause or e­uery trifling cause, we be incensed to iniust anger agaynst him?

It ouerthroweth the principall part of Gods worship inuocation: for if we [Page] would compaesse the A [...]lter and there of­fer vp the sacrifice of prayer and thanks­giuing; We must first wash our hands in innocencie Psal. 26. 6. And this the Apostle Paule requireth 1. Tim. 2. 8. That we lift Psa. 26. 6. 1. Tim. 2. 8. vp pure hands without anger. And our sa­uiour Christ commaundeth that before we offer any gift vnto the Lord we first seeke to be reconciled. Math. 5. 23. Mat. 5. 23 so long therefore as we continue in our anger we are vnfit to pray, as it most ma­nifestly appeareth in the fift petition, where we desire so to be forgeuen as we forgeue: and because the Lord would haue vs deeply consider thereof, hee thinketh it not sufficient to set it downe in the Lords prayer. Math. 6. 12. but he againe doth single this out of all other the petitions, & inculcates it the second time, verses 14. 15. If you forgeue men their trespasses, your heauenly father will al­so forgeue you, but if you will not forgeue men Math. 6. 12. their trespasses no more w [...]ll your father for­geue your trespasses. If therefore vvee v. 14. 15. offer vp this prayer vnto God con­tinuing in our Anger, vvhat doe wee els but intreate the Lord that he will continue his anger towards vs? A [Page 47] notable place to this purpose we haue. Eccl. 28. 1. He that seeketh vengeance shall finde vengeance of the Lorde, and he will Eccles. 28. 12. &c. surelie keepe his sinnes. 2. Forgiue thy neigh­bour the hurt that he hath done to thee, so shall thy sinnes be forgiuen thee also when thou prayest. 3. Should a man beare hatred against man & desire forgiuenes of the Lord? 4. he wil shew no mercie to mā who is like him selfe and will he aske forgiuenesse of his owne sinnes? 5. If he that is but flesh, nourish hatred (and aske pardon of God) who wil intreate for his sinnes? 6. Remember the end and let em­nitie passe, &c.

It also maketh men notablie sinne against the third commaundement, by causing them thorough impatience to fall into cursing and imprecations, swea­ring and blaspheming the name of God.

It causeth them also grieuouslie to sinne against the fourth commaunde­ment, by making them vnfit for the ex­ercises of the Sabaoth, as Inuocation and hearing of the worde, because they who are possessed therwith haue their minds disturbed and distracted either by think­ing vpon the iniurie, or els of reuenge. So that there is not one commaunde­ment [Page] of the first table which anger doth not notoriouslie violate.

But as it ouerthroweth the vertues It ouer­throweth Iustice & charitie. of the first table which respect pietie, so also of the second table which re­spect Iustice, and first of all iustice it selfe; whose generall rule is this, Vt su­um cuique tribuatur, that that be giuen to euerie one which belongeth to him. For anger maketh men not onelie to neglect all good duties which they owe vnto their neighbours, but also to op­presse them with vndeserued iniuries and vniust reuenge.

It ouerthroweth also charity which is the some of the second table, whose ge­nerall rule is this, That we loue our neigh­bours as our selues: for anger in steed of performing any duties of loue, causeth men to bring forth the fruits of hatred: and in stead of louing their neighbours as themselues, it maketh them to hate them as their mortall enimies.

Infinite it were to stand vpon particu­lars, but by this which hath beene said it is apparant, that the furious flame of an­ger doth consume in vs all the vertues and sanctifying graces of Gods spirit, [Page 48] wherein principallie the Image of God consisteth.

Sect. 2.

Secondlie as it defaceth in vs the image of God, so it doth make vs like 1. Vniust anger ma­keth men like the deuill. vnto Sathan, for hee is the spirit of dis­cension, wrath and reuenge, as God is a spirit of loue and peace. It is the nature of Sathan to delight in rage and furie, for he is a murtherer from the begin­ning, Joh. 8. 44. not onely murthering Ioh. 8. 44 himselfe, but prouoking others to mur­ther, by filling their harts with wrathe and reuenge. And this the Heathens were not ignorant of; for they called these wicked spirits which are the au­thors of anger, discension, and reuenge, furies, because they filled mens mindes with furie and madnesse.

Sect. 3.

Thirdly it maketh vs subiect to Gods 3. It mak­eth men subiect to Gods anger. Math. 6. 14. 15. anger: for as we forgiue others, so doth God forgeue vs. Math. 6. 14. 15. If therefore wee retayne our anger to­wardes our brethren, God will retaine [Page] his anger towards vs. We know by com­mon experience, that he who is appoin­ted an arbitratour or daysman to recon­cile neighbours, is oftentimes by the fro­ward behauiour and obstinate stiffnes of the one partie so offended and dis­pleased, that whereas he was indifferent he is made an aduersarie: so the Lorde playeth the part of an vmpire or arbitra­tour, to worke reconciliation betweene brethren; But if either of them bee so stiffe and contentious that he will not be reconciled, what doth he els but by re­fusing the Lordes arbitrement and de­tetmination make God his enimie?

Sect. 4.

Fourthly it exposeth men to contempt: 4. Vniust anger ex­poseth mē to con­tempt. for howsoeuer they are therefore angry because they would not bee despised and disregarded, yet nothing in truth doth sooner worke contempt in the mindes not onely of strangers but also of a mans owne children and seruants then vniust anger. For when their anger and the fruites thereof, clamorous brau­ling and fighting are vsuall and com­mon [Page 49] aswell for trifles as waightie mat­ters, men desperately contemne both, when they haue no hope to preuent ei­ther. They therefore who desire that these bitter drugs of correction should haue any effectuall operation in the mindes of inferiours, for the purging away of their faults and vices, must vse Correctiō to be vsed like Phy­sicke. them like Physick, which if it be ordi­nary will worke noe extraordinary ef­fect, because it groweth familiar with our natures and therfore not fit to worke vppon them: nam medentur contraria: and hence it is that Physick becommeth vn­profitable to those men in the time of greeuous sicknes, which vppon euery trifling occasion haue vsed it in the time of health, and made it as it were sauce to disgest their meate: so if we would haue the physick of the minde, correction and chastizement, to worke desired effect, they must be vsed sparingly and not for euery slippe and infirmity, which often­times in wisdome should be dissembled as though it were not perceiued, and of­ten The vani­ty of ordi­nary scoul­ding and brawling. pardoned in hope of amendment, otherwise if euery toye and small ouer­sight prouoke anger, and anger incite to [Page] scoulding and fighting, not onely the parties corrected are not bettered, but ra­ther made more obstinate and obdurate in their vices (for their harts like Anuils become harder with often beating) but also he that correcteth, doth disfurnish himselfe of all fit remedies to cure more desperate diseases. For if he vse bitter chiding and seuere fighting for the cure of euery trifling fault, what remedie doth he reserue for correcting and refor­ming haynous offences? surelie none. Whereby it commeth to passe, that infe­riours will not be restrained from com­mitting all faults, but rather will be as easelie induced to commit the greatest as the least, because there is no great dif­ference in the punishment.

But he who is wise and discreet will passe ouer many small faults as though Discretion required in cor­rection. he perceiued them not, both because (as one saith) Gratissimum est genus veniae nescire quid quisque peccauit. It is the most acceptable kinde of pardon to seeme Senec. de ira lib. 2. cap. [...]3. ignorant of the fault; as also least tak­ing notice of euery little slippe, hee make the offendour shamelesse and im­pudent in defending that as well done, [Page 50] which hee cannot excuse as not done. Whereas so long as he thinketh his fault vnknowne, he will bee so fearefull of committing the like, that he w [...]ll be care­full in hiding that which he hath alrea­die committed. But if he perceiue that the offendour taketh occasion by his ig­norance to offend often in the like kinde, then is hee to take notice of the fault by vsing milde admonition; if that will not preuaile, then more sharpe reprehension; but yet in priuate, for ma­nie witnesses of the fault maketh him lesse ashamed to commit the like; wher­as feare of open disgrace will restraine him from it so long as he is not alreadie disgraced. But if the offendour impu­dentlie and obstinately persist in his vice, or that the fault at the first bee more notorious, then is hee to pro­ceede to chastizement and correction as the Surgeon to the mortifiyng of a member, when the soare is past all other cure. In dooing vvhereof hee is to a­uoide all furious anger, and to vse sober­nesse and discretion, ioyning with his chastizement wholsome admonitions, [Page] conuincing the conscience of the offen­dour, by laying open the haynousnesse of his fault out of the worde of God; or els by shewing him how he hath offen­ded against the lawe of nature or ciuill honestie. And hereby it will appeare to the offendour, that his punishment pro­ceedeth from the hatred of his sinne and not of his person; and so it will cause him also more to hate his fault, them ey­ther his superiour that correcteth him for it, or then the punishment it selfe which is deseruedly inflicted.

If superiours would vse this milde and The pro­fit that followeth wel gouer­ned dis­cretion. sober discretion, surelie it would better containe inferiours in obedience then furious anger. For whence is it that one mans looke is more regarded then ano­thers wordes? one mans milde admo­nition, then anothers bitter reprehensi­on? one mans discreet reproofe then anothers continuall brawling and figh­ting? surelie from milde and well gouer­ned discretion which worketh in inferi­ours an awfull loue and sonne like feare, which more stronglie conteineth them in obedience, and more forcibly restrei­neth them from committing any fault [Page 51] repugnant therevnto, then furious an­ger and rage, or the fruits thereof conti­nuall chiding and fighting. For continu­all anger and seuere punishment for eue­rie small fault, without admitting any excuse, doth not make inferiours sorie because they haue offended, but carefull and cunning in hiding and dissembling their faults, or shamelesse and impu­dent, eyther in denying or defending them.

Againe as many stripes do harden the skin to indure them; so do they harden the hart to contemne them; and they which vse much chiding do moue their inferiours to imagine that it is their na­turall cōmunication and not any repre­hension. If lightening and thunder were as common as the sunne shine, though they bee terrible in their owne nature, yet who would regarde them being so vsuall? and how much lesse then the impotent brawling of an an­grie man? They therefore who would haue their anger feared and respected, must let it like the thunder happen sel­dome, or els it will not be regarded like the thunder. When the Fox first saw the [Page] Lion, he trembled and quaked for feare, not daring to come neare him; when he sawe him the second time hee approa­ched somewat nearer, but when he sawe him dayly, he feared not almost to come within the reache of his paw: so if thou but seldome shew thy selfe like a Lyon, thou wilt be feared and respected, wher­as if continually thou appeare in this shape, euen thy most basest vnderlings will not regarde thee. Yea if peraduen­ture they spie the Asses eares vnder the Lions skinne, that is, follie in thy furie, (which are seldome seuered,) they will not stick to ride, and deride thee.

Sect. 5.

And so much for the euils which an­ger The euils which vn­iust anger bringeth to the bo­die. bringeth to the whole man: now wee are to speake of the euils which it bringeth to his seuerall parts, and first of his body. Whereas the body of man is excellent by nature, and farre surpassing all other earthly creatures, anger doth so deforme it, that it becommeth more 1. It de­formeth it vglie and horrible then any of them. For it maketh the haire to stand an end, [Page 52] shewing the obdurate inflexiblenesse of the minde. The eyes to stare and candle, as though with the Cockatrice they would kill with their lookes. The teeth to gnash like a furions Bore. The face now red, and soone after pale, as if either it blushed for shame of the mindes fol­lie, or enuyed others good. The tongue to stammer, as being not able to expresse the rage of the hart. The bloud ready to burst out of the vaines, as though it were affraide to stay in so furious a body. The brest to swell, as being not large enough to containe their anger, and therefore seeketh to ease it selfe, by sending out hot-breathing sighes. The hands to beate the tables and walles, which neuer offended them. The ioyntes to tremble and shake, as if they were afraide of the mindes furie. The feete to stampe the guiltlesse earth, as though there were not room enough for it in the whole elemēt of the aire, and therfore sought entrance into the earth also. So that anger defor­meth the body frō the hayre of the head to the soale of the foote; how vgly ther­fore is anger it self, when the effects ther­of are thus monstrous in so beautifull [Page] a subiect? how monstrouslie doth it de­forme the minde, when the signes there­of be thus horrible in the bodie?

Sect. 6.

But as it deformeth the body, so it exposeth it to infinite daungers by pro­uoking 2. It expo­seth it to daungers. men to enter into priuate frayes and needlesse quarrels, with such des­perate resolution, that they wholy neg­lect themselues that they may hurt their enimy. Like to the Waspe or Bee which venture their owne liues, that they may butsting those that āger thē; so they, that they may satisfie their fury by reueng­ing a small iniury are ready to receaue a greater, for they care not to defend themselues so they may offend their e­nemy. Nay they are desirous to geue woūds, though it be through their owne bodies. And hence it is that some payn­ting anger haue put in either hand a sword, as being fit to hurt another, but not to defend himselfe.

But what should I speake of receauing hurt by outward enemies, seeing the angrye man when he hath noe other [Page 53] foes to hurt him, doth with his owne hands offer violence vnto himselfe? as is euident in their example who in their rage will not stick to pull of the haire of their owne heads and beards, and to offer manie other furious outrages a­gainst their owne 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 els will, he will punish himselfe, And so much for the body.

Sect. 7.

But anger bringeth no lesse euils to The euils which an­ger bring­eth to the soule. the soule. First like a darke cloude it ouershadoweth 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 Breuis furor, a short madnesse, because it differs not from madnesse but in time. Sauing that herein it is farre worse, in that hee vvho is possessed with mad­nesse, is necessarilie, will he, nill he, sub­iect to that furie: but this passion is en­tered into wittinglie and willinglye. [Page] Madnesse is the euill of punishment, but anger the euill of sinne also; madnes as it were thrusts reason from it imperi­all throne, but anger abuseth reason by forcing it with all violence to be a slaue to passion.

And in this respect it may fitly bee compared vnto a cruell tyrant, who ha­uing inuaded the gouernment of the common-wealth, doth ouerthrow coun­saile, lawe, and order, and ouer ruleth all by force and furie: so anger hauing ob­tayned soueraigntie ouer the minde, ta­keth away all iudgement, counsaile and reason, and ouerswayeth all by foolish affection and raging passion. And there­fore Salomon saith well, that Anger resteth Eccle. 7. 11 in the bosome of fooles, for either fooles it findeth them, or fooles it maketh them. The reason is apparant, because anger maketh men rashe and vnaduised in their deliberations, and so their coun­sayles and designes prooue imper­fect and without lyfe, lyke abortiue byrthes which are borne before theyr time.

Examples hereof we haue in Symeon Examples. Gen. 34. 25. and Leuy, vvho like madde men im­brued [Page 54] their handes in the bloud of ma­nye innocents to reuenge the iniurie of one offendour. In Saule who for an imaginarie fault of one man, put to death, man, woman and childe, in the Citie of Nob, and not satisfied here­with, 1. Sam. 22 19. hee raged also against the beasts with more then beastly cruelty. Yea Da­uid himselfe beeing haunted with this furie, vowed the death not onely of churlish Naball, but also of all his inno­cent 1 Sam. 25 13. 22. familie for his fault.

You see then that anger peruerteth iudgement, ouerthroweth counsaile, and putteth out the eyes of reason, making it the slaue of passion, fitte to execute those workes of darkenesse, in vvhich rage imployeth it. Lyke vnto the Philistines vvho hauing put out the eyes of Sampson, made him to grinde Iudg. 16. 21. in theyr Myll, and to doe theyr drudge­rie: So this raging passion hauing put out the eyes of reason, makes it a fit instrument for his owne businesse, that is, in plotting and deuising that reuenge vvhich is pleasing and accep­table vnto it. VVhereby it euident­lye appeareth, that furious anger is [Page] a notable meanes which Sathan vseth to worke our destruction. For when once by rage hee hath blinded the eye of rea­son, he can easelie leade vs into a gulphe of all wickednesse. In respect whereof Sathan is compared to a carion Crowe, which intending to make the carkasse of some seelie Lambe his greedie praye, doth first pick out the eyes, that it may not bee able by flight to preuent a fur­ther mischiefe: so he indeauouring to make a praye of our bodyes and soules, doth first seeke to blinde reason, which is the eye of the soule, with the furie of passion, that so not hauing iudgement to discerne his sleights, nor wisdome to a­uoide them, he may the more easilie lead vs into the pit of perdition. Or he may be likened to a cunning Fisher man, who troubleth the water that the Fishe may not discrie his net: so Sathan blind­eth our reason with this turbulent af­fection, that we should not discerne the sinnes which like nets he hath laide to intangle vs, before wee be fallen into them. For anger casting a mist of per­turbation before the sight of reason, maketh men vnable to iudge of good or [Page 55] euill, right or wrong; and whereas rea­son in it owne nature iudgeth that which is right, anger maketh that seeme right which it iudgeth.

If therfore we auoyde those things most carefully which hurt the eyes, or if they be hurt vse such medicines as are fit to cure them, because the eye is the light and guide of the whole bodie: with how much more attentiue care ought we auoide anger that blindeth reason, seeing it is the light and guide of the soule, which onely eye of humane direction beeing put out, like Poliphemus we wander in the desartes of sinne and wickednesse? if men abhorre drunken­nesse (and that worthely) because it ma­keth them differ from bruite beasts one­ly in shape of the body; why should they not for the same cause hate this vice of anger, which like a burning a­gue doth so distemper and disturbe the minde, that while the fit lasteth it vtte­reth nothing but rauing.

Sect. 8.

Secondly as anger hurteth the soule [Page] by blinding reason, so also it doth ma­cerate 2. It infla­meth the soule with the heate of fury. and vex it by inflaming it with fury; for what greater torment can be imagined then to haue the minde di­stracted vppon the rack of rage? as ther­fore we would account him a madde man, who with his owne hands should set his house on fire and consume it: so alike madde is [...]e to be thought, who will set his soule on fire with the raging flames of anger, wherein it is not onely tormented in this life, but also (without repentance) in the life to come it shalbe tormented euerlastingly; because vniust anger i [...] murther in Gods sight, as ap­peareth. Math. 5. 22. and murtherers shal not inherite the kingdome of God, but Math. 5 12. haue their portion in the lake which burneth with fire and brimstone, which Reue. 21. 8. is the second death. Reuel. 21. 8.

Seeing therefore anger inflicteth on the soule the wound of sinne, and sinne vnlesse it be cured with the soueraigne salue of Christes merit, causeth death: Let vs carefully arme our selues agaynst the violence of this passion, and man­fully repell this fiery dart, with the shield of fayth. Yea let vs so strongly curbe it [Page 56] in with the raines of reason, that no out­ward iniurie pricke it forward to seeke vniust reuenge. For as we would con­demne him of folly, who when a wrong were offered him by another, should in reuenge wound his owne body: so more foolish is he to be esteemed, who when another offereth him iniury doth in seeking cruel & vniust reuenge wound his soule with sinne.

Sect. 9.

And so much for the euils which an­ger The euils which an­ger bring­eth to our neighbour 1. It ouer­throweth all friend­ship. bringeth to a mans selfe: now vve are to intreat of the euils which it bring­eth to our neighbour. First it ouerthow­eth that excellent and comfortable ver­tue to mankinde true friendship; for there was neuer any friendship so inui­olable, which anger (if it were admitted) hath not violated. And hence it is that wise Salomon counsaileth vs not to make friendship with an angry man, because he wilbe sure to breake it. Pro. 22. 24. wel Pro. 22. 24 therefore may that speach of Juno to A­lecto be applyed to anger.

thou it is who cāstarme most louing bre­thrē one against the other, & ouerthrow [Page] whole houses and families with con­tentious discorde.

Sect. 10.

Secondly it prouoketh to offer all 2. It pro­uoketh men to offer iniu­ry. indignities and wrongs to a mans neigh­bour, as also to reuenge the smallest in­iuries without all proportion. For men incensed with anger will wittingly and willingly reuenge those iniuries, which haue vnwittingly and vnwillingly bene offered; for angry wordes they will giue blowes, for blowes vvounds, and for vvounds death. And therefore the vviseman sayth; That anger is cruell, and wrath is raging. Pro. 27. 4. Yea it prouo­keth Pro. 27. 4 men not onely to reuenge small in­iuries, but also no iniuries; for anger ra­geth euen against the innocents, & that oftentimes because they are innocent, and but too vertuous, as the furious man imagineth. And this is euident in the example of Cains anger agaynst Abell, Saules agaynst Ionathan and Dauid; Ne­buchadnezers agaynst the three children, Herods against the innocents, the Scribes [Page 57] and Phariseis agaynst Christ as before I proued.

But as anger causeth men to be hurt­full to all others, so especially to those Anger most hurtful to a mās owne fa­mily. vvhom they should most loue, cherish, and defend, that is, they who are of a mans owne familie. Who because they are necessarily conuersant with them, are continually subiect and euen expo­sed to their fury and outrage: the wife to their bitter speaches (if they do not worse, that is, like madde men beate their owne flesh) the children to furious and vnreasonable correction, the seruants not onely to reuiling speaches, but also to cruell stripes and blowes: so that (as one sayth vvell) we may know an angry Plutarch decohib. irac. man if we but looke in the faces of his seruantes, namely by their scarres and bruises.

Sect. 11.

And so much for the priuate euils which The euils which an­ger bring­eth to common wealther. accompanie vniust anger; now we are to speake of the publick. Vniust āger is the cause of all tum [...]s and vproares, sedi­ [...]ions and conspiracies, massakers and [Page] bloudy warres, yea the ouerthrow and confusion of all cities and common wealthes. It is the cause which inciteth the magistrate agaynst the subiect, and the subiect agaynst the magistrate, the prince against the people, and the peo­ple against the prince, kingdome against kingdome, and nation agaynst nation: and that not onely vppon waightie cau­ses, but also vppon trifling occasions. For as to make a farious and vnquenchable flame, it is not materiall how small the fire is that kindleth it, so the matter be apt to receaue it wherein it is kindled, for one coale is mough to burne a whole city, if it fall among flax, & one sparke if it light in tinder or gūpowder: so it mat­tereth not how small the cause is which inflameth anger, for if the minde which receaueth it be subiect to be inflamed, it is sufficient to set on fire and consume vvhole kingdomes & 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 Leuie, vvho in their anger put a vvhole Gen. 34. city to the sword, though their quarell [Page 58] were but to one man. Of Abimilech, who Iudg. 9. in his fury destroyed all the city of Si­chem, of Saul destroying Nob, of Ha­mon 1. Sam. 2 [...] Hest. 3 vvho being incensed onely agaynst Mordecay, layd a plot for the destructi­on of the whole nation of the Iewes. But I shall not neede to stand vppon it, see­not onely the booke of God, but also auncient histories yea euen our owne cronicles and dayly experience do make this but too euident.

You see then the manifold euils which waite vppon this raging disease of the minde vniust anger, for it is not onely a deadly impostume breaking out in our selues, but also an infectious & con­tagious plague which destroieth whole peoples and commōwealthes. with how greate care therefore should we vse all good meanes and wholesome remedies, to preuent or cure such a daungerous di­sease?

Sect. 1.

The remedies against Anger are of two sorts: first those which cure anger in our [Page] selues, secondly those which cure it in others; and they both are of two kindes: first such as preuent anger and preserue vs from falling into it, secondly such as free vs from it after it hath taken place. For anger is a disease of the minde: as therefore vvise Physitions thinke it the We must first seeke to preuent anger. better & saufer course to preserue health and preuent sicknesse, then to remoue the disease after it hath taken possession of the body; so the best course in mi­nistring spirituall Physick is to preserue the soule from vice, rather then to purge it away after it hath infected it; for Vi­tia facilius repelluntur quam expelluntur, vi­ces Sen. epist 119. are more easily kept from entrance then thrust out after they are entred: for as the common prouerbe is; there are but twelue points in the lawe, and pos­session is as good as eleauen of them. If therefore anger haue gotten pos­session, vve shall hardlye dispossesse it: It is our soules mortall enemie; as there­fore vve first seeke to keepe the enemie from entring the frontires of our coun­trey, but if he be entred, as soone as we can to expell him, so wee must first en­deauour to repell anger by stopping the [Page 59] passages of our harts, that it may haue no entrance, but if it haue taken place, quickly to expell and remooue it. For if we suffer it to fortifie it selfe, it will growe so strong and violent, that wee shall be vnable to dislodge it. And as in a siedge of a City the Citizens prouide all things necessary for their defence be­fore the assault, that the enemie when hee approacheth the walles, may not take them vnprouided; so if we will re­pell anger when it commeth, we are to fortifie and arme our selues against it before it comes: for if it take vs vnpro­uided, it will easely make entrance, and more easely ouercome vs.

Let vs therefore first of allendeauour to vse all good meanes by which we may preuent anger: for if it haue once got­ten hould of vs, it will easelie plunge vs headlong into vyolence and furie, whereas wee may with greater facillity preuent the daunger before we fall into it. For as experience teacheth vs, a man may easelye contayne himselfe from running downe the hill, while hee is on the toppe, but after he is entred in­to a full race, hee cannot stave himselfe [Page] before he commeth to the bottome: so it is more easie for any to abstaine from running into anger, then to containe vvhen he is in the race, from falling into the bottome of furie.

Sect. 2.

Let vs then see the meanes how to The mea­nes to pre­uent an­ger. The cau­ses therof are to be remoued. preuent anger: the first remedy is by ta­king away the causes thereof for: sublat â caus â tollitur effectum. The cause being taken away the effect ceaseth.

The first cause of anger is selfe loue. If therefore we would not fall into an­ger, 1. Selfe-loue. we must labour to banish selfe loue, and to follow the rule of charitie; Loue our neighbours as our selues, and do nothing vnto them which we would not haue them do vnto vs. Before therefore wee let the raines loose vnto our anger, let vs set our selues in the place of him with whome we are angrie, and consider how we would desire to be vsed if we had so offended, and in like manner are we to behaue our selues towards him. So shall we not aggrauate those i [...]iuries vvhich are offered vs, & extenuate those which [Page 60] we offer others, so shall we not haue our iudgement ouer ballanced with an vn­equall affection, so shall we not be in­censed for suffring that, which we haue often offred.

Sect. 3

The second cause of anger is pride and 2. Pride. haughtinesse of spirit: if therefore we would not fall into anger, we are to sub­due pride, and labour for the contrarie grace of humilitie. For they who would be meeke with our Sauiour Christ, must also learne of him the lesson of true hu­mility. Math. 11. 29. Learne of me, for I Math. 11. 29. am meeke and lowlie of hart. If we would lay aside that arrogant conceipt vvhich we haue of our selues, and the ouerwee­ning opinion of our owne excellencies, if we would consider with Abraham that Gen. 18. 27. Psa. 22. 6. vve are but dust and ashes, and with Da­uid that vve are wormes and no men; or if we vvould in sincerity of hart say with Iob, Vnto corruption thou art my father, and vnto the worme, thou art my mother and my Iob. 17. 14 sister; If vve would but remember that by our sinnes committed against God & our neighbour, we haue deserued not [Page] onely contumelies and wrongs, but also eternall death of body and soule; wee would not so easely be prouoked to an­ger vppon euery trifling occasion, nor thinke it any great disparagement to en­dure lesser iniuries, seeing we haue de­serued farre greater.

Sect. 4.

The third cause is couetousnesse, which uice we must banish out of our harts, if 3. Couetu­ousnesse. we would not be ouercome with vniust anger: so shall wee not gape after great preferments, nor expect much; and consequentlie wee shall not be distur­bed with vnquietnesse, nor incensed with anger, vvhen vve come not shorte of our hopes. So shall wee not inter­meddle with euery domesticall trifle, but commit some thing to the care of seruants, some thing to children, and most of all to the wyfe, who is a ioynte gouernour in thy little common wealth. And if any thing miscarry vnder any of theyr handes, wee will not so much looke to the meanes, as to the supreame cause, the prouidence of God, conside­ring [Page 61] that if he builde not the house, they labour in vaine that builde it, if he blesse Psa. 127. 1 not their labours they cannot prosper.

Sect. 5.

The fourth cause is luxuriousnesse and curious nicenesse; if therefore we Luxurious nicenesse. would subdue anger, we must subdue this vice also, and labour to attaine vnto decent homelinesse, the Nurse of good hospitallity, and the preseruer of peace and quietnesse: for if with our first pa­rents Adam and Eue wee were clothed vvith skinnes, that is with meane attyre, we would not be so easilye prouoked to anger if a spotte or wrinckle bee found vppon our garments; if with them we did feede vppon rootes and hearbes, vve vvould not eate with surfeyted and cloyed appetites, and consequently (our meates being sauced with hunger) our tastes would not be so wantonly curi­ous, that no ordinary cookery can please them. If with Abraham we dwelled in tents like Pilgrimes, we vvould not be so nice in decking our houses, nor so angry [Page] for a Copweb; If vvith Iacob vve had the earth for our bed, a stone for our pillo we, and the skye for our Canopie, vve vvould not be so much displeased for the hardnesse of a featherbed, or vn­easinesse of a doune lodging: take away therefore luxurious nicenesse, and you shall take away also the most common cause of vniust anger.

Sect. 6.

The fift cause of vniust anger, is vaine curiositie, in desiring to heare and see all 5 Curio­sitie. things. If therefore we vvould auoyde anger, vve are to abandon this trouble­some companion, needlesse curiositie. For many things will neither grieue nor hurte vs, if we neuer see nor heare them. Whereas hee that busilye enquireth vvhat is said against him in euery com­pany, hee that listeneth at euery doore, and vnder euery vvall, he that rippeth vp ill words spoken against him in se­cret, doth both disquiet himselfe vvith anger, and make his owne faultes more publicke. Antigonus vvhen he heard [Page 62] two of his subiects speaking euill of him in the night neare his Tent, he cal­led vnto them, vvilling them to goe further off least the King should heare them. Whose example if vve vvould follow, our anger vvould not so much vexe our selues, nor trouble others.

Sect. 7.

The sixt cause is, to haue open cares to euery tale-bearer, and credulous harts 6 Credu­litie▪ to belieue them. For it is the nature of men, to be most desirous of hearing that vvhich most displeaseth them, Et liben­ter credere quae inuitè audiunt, vvillinglye Senec. de ira lib. 2. cap. 22. to beleeue those things vvhich they are most sorie to heare. But if vvee vvould auoide vniust anger, vve must auoide this vice also: Multos absoluemus Senec de ira. lib. 3 cap. 29. si caeperimus ante iudicare quam irasci, wee shall acquit many, if vve vvill not bee angrye before vve iudge. Let vs not therefore suffer execution to goe be­fore iudgement, but rather deferre our more seuere censure, till time haue re­uealed the truth, considering that [Page] it is most vsuall with men to reporte vn­truthes, some that they may deceiue thee, some because they are deceiued them­seues, some because they would set friends at variance, some in their accu­sation will faine an iniurye offered vs, that they may take occasion to shewe their sorrow, because it was offred; but scarce any of them will stand to that vvhich they haue spoken. And therefore let vs not be angry before wee iudge, nor iudge before vve heare both par­ties: For vvhat iniustice is it to haue both eares open to an accusation, and both shut to an excuse? to proceede to sentence of condemnation, before vve aske the party accused vvhat he can say for himselfe? vvhat greater vvronge then to beleeue in secret, and to be an­gry openly?

Sect. 8.

The last cause of vniust anger, is want 7. Want of medita­on concer­ning hu­maine in­firmities. of meditation, concerning humaine in­firmities, eyther those which are com­mon to all mankinde, or those which are more proper and peculiar to our selues. [Page 63] if therefore we would be restravned from anger, we must often thinke of this contagious leprosie of originall sin, which hath so generally infected al the the sonnes of Adam, that their remay­neth nothing in vs but pollution and filthinesse. And thē as one infected with the plague, is not offended with him that is subiect to the same infection; As the Lazar doth neyther with scorne nor choller, but rather with pitie and com­passion behould the sores of his fellowe: so the plague and sore of sinne which we see in another, wil not make vs angry with the partie which is affected and visited, but rather in commiseration and pity to vse all good meanes where­by he may be cured, if we consider that this plague and sore of sinne is so vni­uersall that it hath infected all man­kinde.

When worde was brought to A­naxagoras Plutarch, de cohib, irac. that is sonne was dead, he was not much moued with the newes, be­cause (as he said) he knew and had consi­dered long before that his sonne was mortall: so if we would consider and meditate on humane frayltie and infir­mities, [Page] we should not be so much vexed when they did shewe themselues, be­cause they would not happen beyond our expectation. If he that hireth a ser­uant would thinke with himselfe, that he hireth one who is not free frō faults, if hee that choseth a friend would then consider that he hath his wants and im­perfections: If he that maryeth a wife would remember that hee maryeth a woman, and therefore one subiect to infirmities: neyther the small faultes of his seruants, nor imperfections of his friendes, nor infirmities of his wife, would easily prouoke him to choller & fury, seeing he did not come short of his reckoning.

More ouer we are to meditate vppon our owne peculiar infirmities and wants, and before we are angry with another to enter into our selues, and to say with Plutarch. de cohib. irac. Plato: Nuncubi et ego talis? haue not I also offēded in this, or in that which is worse? am I cleare from offering the like iniu­ries or greater to my bretheren? Alas no, but though I were, yet how often haue I prouoked God to anger by my sinnes? for which great debt how can I craue [Page 64] pardon, if I cruelly exact euery trifle of of my fellow seruant? Thus if we would speake vnto our owne consciences in the presence of God, we would not so easily be incited to anger and reuenge, seeing we our selues doe many things which neede pardon; and our greater faultes might serue to excuse those which are lesse in others, if we would but looke vppon them: for no man without blushing could extreamely pu­nish those faultes in his neighbour, for vvhich he shall neede to craue pardon himselfe.

And so much concerning the first re­medie of anger which is by remouing the causes thereof.

Sect. 1.

THe second meanes to subdue anger is to labour for the contrarie vertue of patience and long suffering. And to All things happen by Gods owne pro­uidence. Rom 8. [...] this end we are first to consider that nothing happeneth vnto vs without Gods al seeing prouidence, who if we be his children will dispose of euery thing [Page] for our good. Why therefore should we vex our selues with anger, seeing God will turne the iniuries of men into bles­sings? let vs rather when any wrong is offered vs, which we cannot by iust and lawfull meanes auoyd, say with our sa­uiour Christ Iohn. 18. 11. should not I drinke of the cup which my father hath Ioh. 18. 11 prouided for me? should I be angry with the cup because the physicke is bit­ter? or with the hand whereby it is con­uayghed vnto me? My heauenly father correcteth me for my good and amend­ment, I will not therefore be angry with the rod wherwith I am beatē, but rather looke to the hand vvhich inflicteth the chastisment, and I vvill say vvith Da­uid. Psal. 139. 10. I am dumbe and do not Psa: 139. 20. open my mouth because thou doest it. Other­wise I should commit as great folly as he, who is angry vvith the staffe where­with he is beaten, and neuer regardeth the smiter, and shewe my selfe as madde as the dogge, vvho looketh not to the caster, but vvreaketh his anger by biting [...] the stone.

Sect. 2.

Secondly we are to consider that the in­iuries which we haue receiued are much Our iniu­ries recea­ued lesse then our sinnes haue deserued. lesse then by our sinnes vve haue de­serued; for they are but light, or if not light yet momentary, but our sinnes haue deserued infinite and eternall pu­nishments. If therefore the Lord vse these earthly rods to correct our sinnes; vve are rather to admire his mercie then to be angry at so gentle chastizemenr. let vs therfore looke vppon our sinnes and not vppon our punishment, and so shall vve patiently beare the iniury of­fered as sent from God, because in re­spect of him it is no iniury, and not as it is inflicted by man, and be readie to fol­low the example of Dauid, vvho vvhen he vvas iniuriously abused by Shemei, vvas not prouoked by anger to take re­uenge, because he looked not vppon Shemei, as being but▪ the instrument, but vppon God vvho vvas the author. 2. Sam. 16. 10. 11. 2. Sam. 16. 10. 11.

Sect. 3.

The third meanes to subdue anger 3. Meanes to medi­tate on Christs Passion. by arming vs with patience, is to call continually to rememberance the bitter passion and sufferings of Christ for our sinnes. For if we consider how patiently he indured scoffes and reproches, ray­ling and reuiling, buffeting and scur­ging, yea death it selfe, and the anger of God more grieuous then death, not for any demerit of his, but for our sakes, we may easily suffer such small in­iuries as are offered vnto vs by men, at our sauiour Christes request, seeing we Mat. [...]. [...]9. Nū. 21. 6 haue deserued farre greater. As therefore those which were stong with the fiery serpentes, were healed if they did looke vp to the brasen serpent which was e­rected for this end: so if this fiery ser­pent of vniust anger haue stong vs, and the burning poyson thereof hath infla­med vs, let vs cast the eyes of our soules vppon the true brasen serpent, our saui­our Christ hanging vppon the crosse, and suffering the wrath of God due to our sinnes, and so the heate of our wrath [Page 66] and anger vvill soone be cured and cooled.

Sect. 4.

The fourth meanes to worke pati­ence 4. The ne­cessity of this dutie. and repell anger is to consider the necessitie hereof, for if the loue of our bretheren be not of more force to re­straine vs frō reuenge, then anger to pro­uoke vs thereunto, we can haue no assu­rance that we are the children of God. 1. Iohn 3. 10. In this are the children of God 1. Ioh. 3. 10. 15. knowne and the children of the deuill, whoso­euer doth not righteousnesse, is not of God nei­ther be that loueth not his brother▪ so verse 15. Whosoeuer hateth his brother is a man slayer, and no manslayer hath eternall life a­biding in him.

But some wil say, though I am rashly an­gry, yet may I loue my brother. I answer with the Apostle 1. Cor. 13. 4. 7. that loue 1. Cor. 13 4. 7. both suffereth long & suffreth al things: and therefore they want this loue who will suffer nothing, and be prouoked e­uery minute, nay he sayth expresly in the fift verse, that loue is not prouoked to Anger. that is, to rash and vniust anger; and therefore they are destitute [Page] of loue vvho are so easily prouoked.

Secondly it is most necessarie to sub­due anger, because while we remayne therein vve can haue no assurance that our praiers are acceptably hard of God; not onely because we pray so to be for­giuen as vve forgiue, and therefore if vve retayne our anger towards our bre­theren, vve pray that God vvill retayne his towardes vs; but also because our sauiour expresly telleth vs, That if we do not remit men their trespasses our heauenly father will not forgiue vs our sinnes. Ma. Math. 6. 15. 6. 15. And that with what measure we mete vnto others it shalbe measured vnto vs a­gayne. Math. 7. 2. Let vs remember the Math. 7. 2 parable of the seruant vvho beeing for­giuen ten thousand talents, and after ex­acting vvith all crueltie of his fellow seruant an hundreth pence, vvas cast in­to the prison of vtter darkenesse. Math. 18. 23. Whereby thus much is vnder­stood Mat, 11. 23 that if vve vvill not fogiue small iniuries to our bretheren, seeing the Lord hath forgiuen our infinite hay­nous sinnes, vve shall be vsed like that mercilesse and cruell seruant. And ther­fore let vs follow the counsell of the [Page 67] Apostle. Eph. 4. 32. Be courtcous one to a­nother and tender harted, freely forgiuing one Eph. 4. 32 another, euen as God for Christs sake freelye forgaue you. And so much for the necessi­tie of this dutie.

Sect. 5.

The fift meanes to arme vs with pa­tience against the assaults of anger, is 5. The ex­amples of patience in others. that we propound vnto our selues the examples of others: for the looking vp­pon greene collour is not more soue­raigne, for those who are troubled with inflamatiō of the eyes, then the behould­ing of the clemencie and patience of o­thers, is for those whose harts are infla­med with anger. First therefore let vs set before vs the example of God him­selfe, who is mercifull, gratious, and slowe to anger, as himselfe describeth himselfe, Exod. 34. 6. And hereof the Pro­phet Exo. 34. 6. Dauid tasted by often experi­ence, and therefore hee saith likewise, Psal. 103. 8. The Lorde is full of compassi­on Psa: 163. 8 9 and mercie, slowe to anger and of great kindnesse. And as hee is not easely pro­uoked to anger, so beeing prouoked [Page] his anger lasteth not long; for Hee will not alway chide, nor keepe his anger for euer, as it is verse 9. Nay no sooner can we knock at the gate of his mercy, but he is ready to open, as he hath promised, Math. 7. 7. If therefore wee would re­semble our heauenly Father, and so ap­prooue Math. 7. 7 our selues to be his children, we must learne to imitate his patience and long suffering.

Secondly wee are to propound vnto vs the example of our Sauiour Christ, the liuelie character & expresse Image of his father, as he exhorteth vs. Math. 11. 29. Math. 11. 29. Learne of me for I am meeke and lowlie of hart, and you shall finde rest to your soules. What this meekenesse was, Peter telleth vs. 1. Peter 2. 22. Though he were free from sinne, and had no guile found in his mouthe, 1 Pet. 2. 22 yet when hee was reuiled, he reuiled not a­gaine, and when hee suffered hee threatned not. Though in respect of his infinite power, he vvas able not onely to haue threatned, but also to haue vtterly de­stroyed his enemies. If therefore Christ was so milde and patient, vvho vvas free from sinne, surely much more [Page 68] should wee be (if it vvere possible) who by our sinnes haue deserued the greatest iniuries, yea eternall death.

But if these examples be too high for our imitation, let vs cast the eyes of our mindes vppon the patience and long suffering of our fellow bretheren. As of Abraham, vvho vvhen iust cause of offence was offered by Lot and his Shepheards, vvas rather con­tent to part from his right, then hee would haue any discorde and dissenti­on. Gen. 13. 8. Of Moyses, who then Gen. 13. 8 was ready to pray for the people, vvhen they were ready to stone him, Exod. 17. Exo. 17. 4 11. 4. 11. Of Dauid who hauing reuendge in his owne hand, vvhen hee vvas prouoked by the out-ragious iniuries of Shemei, did notwithstanding con­taine himselfe, 2. Samu. 16. 10. and of 2. Sam. 16 10. Steuen, vvho vvhen the stones slewe about his eares, prayed for his ene­mies that threw them at him, Acts Act. 7. 60 The ex­ample of others be­ing in their fur [...] 7. 60.

Or if these examples will not moue vs to the loue of myldenesse and pati­ence, let vs set before our eyes those men [Page] which are subiect to the furie of anger, and so shall we easely discerne in others what an vglie and brutish vice it is in our selues. One saith, that if an angrye man would looke himselfe in a Glasse Senec. lib. 2. de ira cap. 36. in the middest of his furie, he would appeare so horrible in his own sight, that it would be a notable meanes to worke an hatred in his hart, of so deformed a vice; but for as much as angry men will hardly be brought to this while they continue in their rage, or if they could, they haue somewhat relented already, and so the coppy of their countenance is chaunged; or though it were not, the furie of their affection so cloudeth the iudgement of reason, that they thinke all things become them vvhich they do in theyr passion: Let vs therefore fol­lowe the example of the Spartanes, vvho vvould cause their children to looke vppon their Hellottes and slaues vvhen they were drunken, that they might be brought into detestation of so vglie a vice, vvhen they beheld the beastlinesse thereof in others: So let vs set before our eyes other men, [Page 69] while they be in their furie, and con­sider how it deformeth the body, and disableth the minde, the lamentable tragedies which it acteth, and follies vvhich it committeth; and the vglie de­formitie, ioyned with brutish follye, must needes mooue vs to hate so foule a vice.

Sect. 6.

The sixt meanes is to abstayne from multitude of businesse, because not 6. To ab­staine frō multitude of busines. onelie the minde is distracted and di­sturbed therewith, and so made a fitte Inne for anger to lodge in, but also be­cause in such aboundance of businesse, some things of necessitye will miscar­rie, and among such a multitude of Irons, some will burne, and so inflame the minde to anger.

Sect. 7.

The seauenth meanes, is to auoide 7. To ab­staine frō cōtentious contro­uersies. Senec. lib. 3. de ira Cap. 8. contentious controuersies; for facilius est a certamine abstinere quam abducere, how­soeuer it be very easie to abstaine from them before they are begunne, yet after a man is entred into them, he cannot ea­silie giue them ouer. Because he think­eth that it will derogate from his witte and iudgement, if he be forced to yeelde though it be to a truth: and besides men naturally desire to bring others to be of their opinion, and therefore they will vse great earnestnesse to perswade, and often times burst out into anger and furie, if they cannot obtayne their de­sire.

Sect. 8.

The eyght meanes to preuent anger, 8. To a­uoyde the companie of colle­rick men. Pro. 22. 24 is to auoyde the company of those who are angrie and chollerick: because men will easilie bee infected with their con­tagion. And this Salomon teacheth vs. Pro. 22. 24. Make no friendship with an [Page 70] angrie man, neither go with the furious man, least thou learne his wayes and receaue di­struction to thy soule. And also because they are likely to be prouoked by them, and to receaue the heate of their flame. For as one sticke of wood beeing set on fire, doth kindle that also which is next vnto it: So one man beeing inflamed with anger, inflameth them also who are neere about him with his prouoca­tions.

Sect. 9.

Lastly, those who finde themselues 9. To bri­dle anger for a day. by nature prone to anger, are to labour, and as it were to vow with themselues, that they will containe their furie for one day, whatsoeuer occasion shall bee offered, and after that another, and a third, and so by little and little they shall attaine vnto an habit of patience, and custome will alter nature.

Sect. 4.

ANd so much for those meanes and remedies, whereby we may preuent and repell anger before wee fall into it. Now in the next place I will set downe, how we are to behaue our selues after that anger hath made an entrance, and taken place in vs. And this the Apostle teacheth vs in the restraint: Let not the Sunne goe downe on your wrathe. That is, if thorough infirmitie yee fall into vn­iust anger, yet continue not in it, but ra­ther abandon this corrupt affection with all possible speede. So that our anger must not sleepe with vs, and after wee awake, awake also; we must not vse it like our garments, laye it aside ouer­night, with a purpose to take it againe the next daye: but rather vvee are to put it off lyke the olde man, with full resolution neuer agayne to enter­tayne or assume it, or like some pollu­ted ragges vvhich are not vvorthe [Page 71] the wearing. And this must wee doe not once or twise, but if euery day with the sunne anger arise in our harts, we are euery day to dislodge and expell it, before the sunne going downe. And as the night doth coole the heate which in the day time the sunne hath made; so must it also quench the flames of an­ger kindled in our harts. And not with­out The daun­ger of an­ger retai­ned. great reason he requireth that be­fore night commeth, we abandon anger, for otherwise we shall giue place to the diuells tentations, as he intimateth in the wordes following: for hauing exhorted, vs not to let the sunne goe down on our wrath he presētly addeth: Neyther giue place to the diuell. Noting thereby that they who do not onely en­tertaine anger in the day, but also lodge it in the night, do thereby lay thē selues open to the fiery darts of Sathan. For he continually goeth about like a roaring seeking 1. Pet. 5. 8, whom he may deuoure. And when he fin­deth such as haue retayned anger euen in their beds, thinking them a fit pray, he approcheth & with his bellowes of fu­ry, he more inflameth the fire of anger, till it flameth out into furious reuenge. [Page] he aggrauateth the iniury receiued, tel­ling thē that if they put vp such an in­dignity, they wil expose thēselues to the like, or for suffering this loose all their credit and reputation, by incurring the note of cowardize. And so hauing wrought in their harts a full resolution to take reuenge, in the next place he put­teth into their heades the most fitte meanes and oportunitie of performing it with all rage and cruelty. And so of­ten times it commeth to passe that when they arise, they put that in practise which they haue deuised lying vppon their pillow.

To preuent therefore so great an e­uil; if we cannot altogeather repel anger, yet let vs soone expell it. For though at the first it be but a small sparke, yet if it bee nourished it will quicklye in­crease to a furious flame. As therefore when a house is newly set on fire, men labour earnestly, and with all speede to to quench it, before it haue taken hould of the mayne poastes and great beames; otherwise it will be too late afterward, when it is increased to his full strength: [Page 72] so when our heartes are first set on fire with anger, we are presently to quench it, with the water of the spirit, for after we are throughly enflamed, it wilbe too late to apply any remedie till the flame hauc spent it selfe.

But some will say, I fall into anger ma­ny times when I neuer meane it, and it Obiection hath ouercome me before I am aware; how therefore should I preuent that which I do not foresee, or free my selfe from it, seeing it violently ouerruleth me? Answere.

To the first I answere; that if we care­fully watch ouer our selues wee shall ea­sily perceaue when we are inclining to anger: for as there are many signes vvhich goe before a storme, and many symptomes vvhich discouer diseases be­fore we fall into them: So we may easily discerne in our selues many notes and signes, of this tempestuous storme and raging feuer of the minde, vniust an­ger.

To the other I answere; that anger doth not presētly as soone as it is entred into the hart ouerrule vs, before it be growne [Page] to greater strength then it hath at the first, for as the greatest fire hath but a small beginning, and when it hath but begun, is easily quēched: so the most fu­rious anger attayneth not to his full strength at the first entrance; but by little and little increaseth like a flame, by taking hould of new matter. And there­fore howsoeuer after it hath wholy in­flamed a man, it is most hardly quen­ched, yet in the beginning thereof, it is easily suppressed.

Sect. 2.

But let vs see the meanes how The first meanes to withdraw the foode thereof. we may subdue anger after it hath giuen the assault. The meanes is by with­drawing the foode from it, wherwith it is nourished. For as the greatest fire if new matter be not supplied will of it selfe go out: so the most furious anger will soone be mitigated, if it be not continually nourished with a new sup­ply of matter. Multiply­ing of words the chiefe foode of anger.

The cheife nourishment vvhereby anger is nourished and increased, is mul­tiplying of vvords, for though the iniu­rie [Page 73] at the first be small, yet if eyther it be aggrauated by him that suffereth it, or defended by him that offereth it, it incenseth men to great anger. Well therefore in this respect may wordes be sayd to be but vvinde; for as nothing sooner then vvinde causeth a small sparke to burst out into a furious flame: so nothing sooner doth cause a small spark of anger increase to a raging flame of reuenge, then the vvinde of vvordes. We are not therefore to imagine vvith some, that wee can disgorge our sto­macks of anger by vomitting our spleane in bitter vvordes; for they do not onely in their owne nature whet and sharpen our owne affections, but also prouoke the other with vvhom vve are offended to requite vs vvith the like, and so to adde new matter to the old flame. As vvell therefore may we think to quench the fire vvith vvood, as anger with vvordes, for as vvood is the nourish­ment of the fire, so vvordes are then ou­rishment of anger. Let vs rather in our anger imitate the vvise Socrates, vvho vvhen hee vvas most angrye vsed most Plutarch. decohib. irac. modesty mildenesse of speach & lowli­nesse [Page] of voice, and so vvithdrawing the nourishment from the fire of anger, it will soone of it selfe be extingui­shed.

Sect. 3.

The second meanes to subdue anger, The 2. meanes to withdraw a mans selfe out of compa­nie. 1. Sam. 20 34. is to get out of the companie of others, especially of them vvho haue offended vs, according to the example of Ionathan 1. Sam. 20. 34. vvho beeing iustly prouo­ked by his vniust and cruell father, rose from the table and departed, least by his fathers prouocations, hee might haue done or sayd that vvhich did not be­seeme him. vvhose practise if we would imitate, we shal not only appease our an­ger by remouing out of our sight the ob­iect & cause therof; and preuent further occasions of increasing it, but also couer our infirmities, vvhich otherwise vvee should discouer by the violence of the passion.

As therefore they who are vexed with the falling sicknesse (if they cannot by their ordinarie remedies preuent their [Page 74] fit) wil go out of the company of others, that falling secretly, they may haue noe witnesse of their deformity; so they who are not able to curbe in their anger with the rayne of reason, were best to with­drawe themselues and to keepe priuate, vvhile their fit lasteth; that so they may hide the vgglinesse of their vice, which being seene doth often moue their ad­uersaries to scorne and laughter, and their friendes to sorrow and pity. And this is made a note of a vvise man by the vvisest▪ Pro. 12. 16. A foole in a day shalbe Pro. 12. 16 knowne by his anger, but he that couereth his shame is wise.

Sect. 4.

The third meanes to vanquish anger, The 3. meanes to restrain it for a while frō bursting out into fury. is for a vvhile to bridle and restrayne it frō bursting out into present reuenge. For if we resist it in the first encounter, we shall finde the strength thereof much vveakened. & this the wise Athenodorus knew wel; who being to depart frō Augustus, was requested by him that he would Plutarch. in Apo­theg. [Page] leaue behinde him some good instruc­tion for the vvell gouerning of his em­pire, to whom he gaue this counsayle, that he should do nothing in his anger, before he had numbred on his fingers the letters of the Greeke Alphabet. An example hereof vve haue in Socrates, vvho finding his anger incensed against his seruant, deferred to take correction, saying: I would beate thee if I were not an­gry. Senec de ira li [...] [...] cap. 15 And also in Plato, vvho being pro­uoked to anger by some notable fault committed by his seruant, tooke a cud­gell into his hands, and held it ouer him a good space, as if he would haue stro­ken; And being asked of his friend Speu­sippus, vvhat he meant by such kinde of act on. O (sayd he) Exigo paenas ab homi­ne iracundo. I take punishment of one Senec. de ira lib. 3. cap. 12. vvho is angry; meaning of himselfe, by bridling his affection. If then the hea­then could thus deferre and curbe in their vnruly passions; vvho had onely the small glimse of natures light, and heathen Philosophie to direct them; let vs be ashamed to come behinde them, seeing vve haue not onely that, but also the bright sunne shine of the vvorde of [Page 75] God to guide vs.

And that wee may the rather be mo­ued to abstaine from suddaine and des­perate resolutions when our anger is prouoked, let vs consider, that we are in great daunger to do those things in a moment, which wee shall repent our whole life; for Ira breuis furor: Anger is a short madnesse. That in such shortnesse of time we cannot rightly examine the circumstances of the matter, which in such eases are most materiall, vvhereas veritatem dies aperiet. Truth is the daugh­ter of time, and will bring all to light. Quicquid voles quale sit scire tempori trade. Nihil diligenter in fluctu cernitur. What­soeuer thou wouldest be perfectly in­formed Senec. de ira. lib. 3 cap. 12. of, commit it to time, for no­thing is thoroughlie knowne on the suddaine. That it is a foule shame, first to be angrie, and then to iudge, first to take punishment, and then to examine the cause; that is to say, whether hath offended, he that taketh punishment, or he on whom it is inflicted: whereas in processe of time the truth will appeare, whether reuenge may be more iustlie taken or omitted. And then if after due [Page] examination hee inflict deserued pu­nishment, it will bee more effectuall for the reformation of the offendour, when he seeth that it doth rather pro­ceede from true iudgement, then from the spleene. As therefore Phocion sayde to the Athenians, vvhen by hearing of Alexanders death, they were thereby moued to vse more vnbrideled spee­ches, and insolent practises. O yee A­thenians if Alexander be dead to day, hee will be dead to morrowe also; And there­fore Plutarc. de cohib. ira. you may well deferre these courses, till yee be fully informed in the truth: so may I say to the angrie man: do not so hastilie reuenge thy selfe on thy in­feriours, for if it be a fault to day, it will be a fault to morrowe also: and as one Senec. lib. 2. de ira ca. 23. saith, Potest paena dilata exigi, non potest exacta reuocari; Punishment delayed may bee inflicted, but beeing inflicted it cannot be recalled. Non peribit pote­stas ista si differetur. Sine id tempus veni­at quo ipsi iubeamus. Thy power to pu­nish Senec de ira. lib. 3 [...] 32. beeing deferred is not lost: let it therefore so long bee delayed, till thy selfe may commaunde the punishment [Page 76] to be inflicted, and not thy passion of anger.

Sect. 5.

The fourth meanes to subdue anger is this: Let the angrie man thinke with The 4. meanes. himselfe whether he is purposed euer or neuer, to laye aside his anger. If euer, how much better were it that he should leaue his anger, then that it should leaue him? that he should vanquish it, then that it should be ouer come of it selfe? that he should quenche it with the wa­ter of the spirit, then that it should last vntill it burne out? for not onely this but all other passions will in time tyre themselues, and fall downe vvith their owne ruine. But if they purpose to liue in perpetuall enmity, let them consider that they nourish in themselues a Viper, vvhich vvill fret out their owne bow­els. For vvho receiueth more vexation griefe and disquietnesse by anger then himselfe, vvho is subiect to the [Page] passion? and what doth sooner cut off the thred of life, then the sharpnesse of fretting griefe? Lastlve, let him thinke with himselfe what good time he spen­deth in a badde matter, which being so shorte and precious, should bee more esteemed and better imployed; as in seeking to get friends, and not to loose them being gotten by vniust anger, in pacifying and reconciling enemies, ra­ther then exasperating them by offring new iniuries; in performing the workes of charity & Christianity: that so we may heare at the latter day that comfortable sentence. Come yee blessed and inherite the kingdome prepared for you: For I was an Mat. 25. 34 hungred and you gaue me meate, &c. ra­ther then in acting the workes of the flesh, among which anger is numbred, Gal. 5. 20. which who so commit shall Gal. 5. 20. not inherite the kingdome of God, but shall heare that fearefull sentence, Goe yee cursed into euerlasting fire, which is pre­pared for the diuell and his angels. Math. 25. 41.

Sect. 6.

The last and chiefe meanes both to The last meanes feruent prayer. keepe vs from falling into anger, and to subdue it after it hath taken hould of vs, is earnest and hartye prayer vnto God, that he would vouchsafe vs the gratious assistance of his holy spirite, vvhereby our affections may be so ru­led and sanctified, that they being freed from naturall corruption, may be made fit and seruiceable for the setting forth of his glory, the good of our brethren, and the furthering of our owne saluati­on. For it is only the water of the spirit, and the shield of faith, which is able to quenche the furie of our passions; and prayer is a chiefe meanes to obtaine Luk 11. 13 these spirituall graces at Gods hands.

Sect. 1.

ANd so much for the remedies which serue to cure anger in our selues: now we are to speake of the remedies wherby [Page] wee may cure it in others. The first meanes to mitigate anger in another, is The first meanes is silence. to vse silence: for as the fire cannot long continue if the wood be taken from it, so anger cannot long indure, if words and crosse answeres be not multiplyed: wher­as on the other side, crosse speeches and peruerse replies, make the chollericke man proceed from anger to rage, from folly, to fury and madnesse. And this the wise man teacheth vs Pro: 26. 21. As the Pro. 62. 21 coale maketh burning coales and wood a fire, so the contentious man is apt to kindle strife. So chap. the 30. and the last verse. As he that wringeth his nose causeth bloud to Pro. 30. 33. come out: so he that forceth wrath bringeth forth strife. By silent yeelding therfore thou mayest easely abate anothers an­ger, whereas crosse answeres make it ra­gingly violēt. For as the Cannō shot loo­seth his force if it light in soft earth or Wool, but dasheth the stony wal in pee­ces: so the violence of the most furious anger is abated, when it is not resisted, but furiously rageth, where it findeth any opposition. And hence it is that Plato calleth anger Neruos animi, qui & intenderentur acerbitate, & laxarentur man­suetudine: [Page 78] The nerues or sinewes of the minde, vvhich are intended and made stiffe, with sharpnesse & bitternesse, but slacke and easie, with curtesie and gentle­nesse. If therefore thou wouldest paci­fie an others wrath, follow the counsaile of Iesus the sonne of Syrach, Cap. 8. 4. Ecclus. 8. 4 Contend not with a man full of words, neither heape vp wood on his fire. Where he no­teth, that as the wood increaseth the fire, so multiplying of words increaseth an­ger.

Sect. 2.

But silence is not alwayes expedient, especially when men haue a iust cause, The secōd meanes a soft an­swere. and an honest excuse: for oftentimes the angry man will imagine, that silence ar­gueth contempt; as though they were silent because they scorned to returne an answer. And therefore the second re­medy, namely a soft and milde answere, eyther excusing their faulte by shew­ing their innocencie, or in all humble­nesse, confessing it, and crauing pardon, is more fit physick to cure anger in some natures and dispositions. And this me­dicine the wise Physition prescribeth vs. Pro. 15. 1. A soft answere putteth away Pro. 15. 1. wrath: but greeuous words stir vp anger. So Pr. 25. 15. a prince is pacified by staying āger, [Page] & a soft tongue breaketh the bones, or as it is in the originall, a man of bone, that is: such an one as is most stife and obdurate. An example hereof we haue in Abigaile: who by her milde and discreet speeches, quickly appeased Dauids furious anger. 1. Sam. 25. 24. 1 Sam. 25 24.

As therefore Iron which is red hotte, being dipped in colde water, presently looseth all his heate, and returneth to his naturall coldnesse: so is the heate of the hottest anger, soone mitigated with a colde & milde answere. Wheras on the otherside, crosse and vntoward speeches, maketh the least sparke of anger flame out into fury: as we may see in the ex­ample of Moyses, who though he were the meekest man liuing on the earth, as it is Num. 12. 3. yet by the contentious Nū. 12. 3. wrangling of the people, he was so pro­uoked to wrath, that he grieuously of­fended God, by speaking vnaduisedlye with his lips; as may appeare by compa­ring the twentith chapter of Numbers, Num. 20. 10. 11. Psal. 106. 32. 33. the 10. & 11. verses, with the 106. Psal. the 32 & 33. ver. As therfore if a man blowe vppō a sparke, he maketh it increase to a flame, but if he spit vpō it he quencheth [Page 79] it, and both proceede out of the mouth: so he that vttereth crosse answeres, doth make the least sparke of anger become furious rage, whereas milde and soft an­sweres do easily appease it.

Sect. 3.

The last meanes is after his anger is ouerpast to geue him wholesome coun­sayle The 3. meanes discreete admoni­tion. and good admonitions, wherby he may be taught the great euils which follow anger. For as it is not fit to mi­nister Physicke to a sicke patient while he is in a fit of an ague, and therefore discreete Physitions rather make choise of their patients good day: so it is in vayne for a man to seeke the curing of anger by good counsaile, vnlesse he stay till the fit be passed ouer, and the heate of anger somwhat asswaged. For a man cannot, nor will not hearken to ano­ther mans reasons, while he is subiect to his owne passions. And as a man heareth nothing almost which is sayd when his house is on fire, for the noyse of the multitude, the crackling of the flame, and the perturbation of his owne minde [Page] so the violence of this affection, and fu­ry of this passion, doth make a man while he is in a fit of rage, deafe to all reason. And therefore they are to be admonished when the fury hath some­what spent it selfe, and the great euils of anger both in respect of their soules 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 vse al al mildenesse and Mildenes required in admo­nishing an angry mā. discretion in their admonition, least while they go about to preuēt anger for the time to come, they presently pro­uoke it. For if they bee too austere and and rough in vsing too insolent inuec­tiues and bitter reprehensions, they do not onely commit them selues a great absurdity, while in reprouing anger they shew their owne spleene; but also make their admonition altogether vnprofi­table. Because the angry man (if he see them so sharpe and seuere) will rather thinke how he may defend his fault by aggrauating the iniuries which he hath receaued, then eyther confesse it, to [Page 80] 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 hart, neyther will any patient commit him­selfe to the cure of a froward and mer­cilesse Physition: so no man can abide (and therefore much lesse an angry man) to haue his gauled faults, too much rubbed, or the woundes and diseases of his minde, healed and cured, with too sharpe a corrasiue and lothsome potion of insolent and bitter vvordes. They therefore who vvill angerly reproue anger, are no fit Physitions for them vvho are subiect to this passion. For to such they vvill eyther hide and dissem­ble their imperfections, rather fay­ning themselues vvell, then they will discouer their disease to such a crabbed Physition; or els they will iustifie, and defend them as lawfull and necessarie. And as the feareful snake, when he hath noe meanes to flye away, vvill turne agayne, and desperately leape into the face of him that pursueth him: or as the tymorous Stagge, vvhen [Page] he can escape noe longer by running maketh a stand, turning cowardly feare into desperate rage. So the angry man being so hardly pursued with sharpe inuectiues and bitter reprehensions, that he hath no euasion of excuse to couer his fault, nor hope of pity by confes­sing it, doth as it were flye into the fare of the reprouer, by obiecting his greater faults, that they may serue to extenuate his, which are lesse, You (wil he say) who so sharpely reproue me for my choller, haue other faultes as great as this, and therefore you may do well to cure your selfe before you become anothers Phy­sition. Yea in this you would shew your self no more innocēt, if you had the like occasion to shew your anger. And how­soeuer you seeme in your conuersation sweet & harmles, yet he that should tast you would not finde you free frō gaule, hee that should handle you somewhat roughly, would soone perceiue by his owne smart that you haue a sting, though you do not thrust it out being not pro­uoked. In a word the angry man wil ne­uer cry peccaui, vnlesse afterwardes with some confidence he may adde miscrere [Page 81] neyther will he suffer his wounds to be cured by such an one, who by his rough handling will more vex him, then plea­sure him by the cure.

Sect. 4.

And so much for the remedies and The con­clusion. medicines which we are to vse for the curing of anger, eyther in our selues or others, which I would wish euery one who finde themselues subiect to this vn­ruly passiō carefully to apply vnto thē ­selues: for as it will not benefit a sicke man to reade his Physitions prescript, or to carry the medicine in his pocket, vnlesse he take and receiue it according to his direction: so will this Physicke of the soule little auayle for the curing of anger vnlesse 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 our selues, but it is God onely which worketh in vs both the will and the deede: let vs intreate the Lord who is the onely true Physition, that he will not onely vouchsafe to anoynt the blinde eyes of our vnderstanding with [Page] the precious eye salue of his holy spi­rit, that we may see the deformities of this and all other disordered affections. And also that hee will with the same spirite inable vs, to reforme and re­nue them; that theyr violence and fury beeing abated, and the corruption and filthynesse of them being purged, cleansed, and sanctified, they may be­come fit and seruiceable, for the setting foorth of his glory, the good of our bre­theren, and the furthering of our eter­nall saluation. Which grace he vouch­saufe vnto vs, who died for vs, Iesus Christ the righteous, to vvhom vvith the father and the holy ghost, be ascri­bed all honour and glory, principa­litie, power and dominion, for euer and euer.

Amen.