Observations Divine and Moral, Chapter 56
CHAP. LVI. Of Anger.
ANger (as fear, and sorrow, and other affections of aversnes) hath onelyonly evill (in truth, or appearance for the object, on which it worketh. But whereas fear, and sorrow out of a kinde of impotency, withdraw the person fearing, or sorrowing, from the evill feared, or sorrowed for; A…ge… inScaliger. strength, and stoutnes (as being the strongest of a… …ffections) intends the driveing away, and d…pe…i…g of the evill; at, and against which it riseth. Which, being also, as Chrisipp…s cals it, and experience confirms, a blinde thing▪ there is nothing so sacred, and precious which it will spare; Plutarch.but without difference it flyeth (where the wings are not clipt) upon friends, as well as foes; and upon unreasonable creatures, as well, as upon men. And so Zerxes in anger Seneca.bet the sea, and threatned the mountayns, if they hindred his passage. Yea it will not spare the truth it self, if it be against Levit. 24.its purpose: No nor God neyther, as we may see not onelyonly in furious blasphemers, or peircers of God (as the word imports;) but even in the prophet himself, whoIonah 4. was angry even to the death at God, for sparing Ninive…. It is therefore rightly called a short fury, as differing from Cato.playn madnes in nothing, but time. And, in truth, it is pittie, that they, in whom it reigns (specially pleasing themselvs in its fits) are not chayned up like mad men; or that they have eyther riches, or strength, or authoritie, or wit, or any thing els to hurt with. It were good he had no other thing in his power, who is not in his own power; Seneca.as no angry man is.
If a wrathfull man saw himself in a glasse, when his fit isPlato. Seneca. Ierem. upon him: his eyes burning, his lips …umbling, his face pale, his teeth gnashing, his mouth foaming, and other parts of his body trembling, and shaking: or but some of these deformities: he would (and worthily) loath, himself, and it may be amend things, for after, as some have done. But if the same person saw the face of his soul, in the glasse of Gods word, and the deformities thereof in Gods sight; he would much more abhor himself, and start aside, as terrified at the sight of so hideous a monster. This rashMath. 1. anger (whether causlesse, or unmeasurable, where some cause is) hath alwayes evill in it; though it be never so speedily repressed: upon which if the sun be let go down, & that it lodg all night in the heart, it becomes mallice by the morning. Men nourish it in pride, and because they will not give place to other men; not considering; that in so doing, they give place to the divell, and become likeEphes. 4. him in mallice, wherein he exceeds himself. This anger God so brands, as he scarse doth any created affection: in forbidding the making of friendship with an angry Prov. 2.man, and walking with the furious, for fear of learning his wayes, and getting a snare to the soul. For though all affections becoming inordinate, are vicious, and that God would have his servants watch diligently against the excesses of sorrow, fear, joy, and the like: yet doth he never give warning of the fellowship of such, as in whom they reign, for fear of learning them: Neyther is there that danger of smitling by other passions, which is by this.
If Salomon were a wise man, and took not his marks amisse, who so oft, and plainly sets out a fool by rash anger, and wrath; there are many more fools in the world, then go in the mo…ly coats; and the same no small fools neyther: considering how many (specially of them who take a priveledg from their greatnes, to give scope to their passions) eyther affect, or give way to inordinatenes in this kinde: as if otherwise they could not sufficiently manifest their wisdom and discerning, and goodnes in dislikeing, and greatnes in controuling things amisse in others. But as vainglorious men desire to shew their authoritie in needles commands: so do fools affect the shewing of their wisdom, goodnes, and greatnes, in needles anger.
The links whereof a chayn may be made to tye up this feirce dog, that he do not more hurt, then good in byteing, and commit not a greater offence by unadvisednes,Ierom. and excesse, then the person hath done, which he is set upon; are specially these: First, lowlines of minde, by which he that thinks not himself great, thinks no great hurt done if he be a litle wronged: Whereas on the otherside, the high mynded conceavs great indignation, that his understanding should be opposed; his authoritie neglected; his will crossed; his credit impeached; or any thing sayd or done importing any undervaluation of his presumed worth of himself. Christ the Lord teacheth both by example, and doctrine, that humilitie, and meeknes Math. 11.are inseparable companions. A second, consideration what is just with God (in regard of our sins) to bring upon us, though by mans unjust provocations and injuries: And this was Davids remedy, when Shemei reviled him. A third, True love to others, which is not easily, no… 1 Cor. 13.excessively provoked to anger at such as wrong us; but rayther moves to pittie them, as the Father wished Scapula (a great persequuter of the Christians) that if he would Tertull.not spare them, he should spare himself, who should have the worst of it. A fourth is a litle delay, and forbearance eyther for the inward working, or outward uttering of anger, whilst we gather our wits about us: which he that can bring himself to, will oftens by finding just cause of anger at himself, forbear being angry at others. And toSeneca. this tended the counsayl given unto▪ C…s…, that he should neyther do, n…r speak any thing in anger; till he had sa…d over the Greek A…phabet. A fifth is, not to take libertie to be a litle angry at tr…e…: for he thatPlutarch. useth himself to that, will not keep from extreamitie … great matters. The last is to avoyd occasions of provocation…, whether persons, or things: which whilst angry folk, for the most part▪ aff…ct, they gather such for the fire, wherewith to burn themselvs; hasten to discover their own sh…me; & make w…y for the divels temptations, unto which they give way afterwards.