Four Treatises Dissuading from Four Heinous and Common Sins, Treatise 5 · Chapter 2
CHAP. II. Of vniuſt Anger.
ANd ſo much for the firſt part of my text,Sect. 1. wherein iuſt anger is commaunded: now I am to ſpeake of vniuſt anger forbidden in the words following, but ſinne not, that is, by falling into corrupt and vniuſt anger.Vniuſt anger condemned as a great ſinne. Which vicious affection is not onelyonly here condemned, but alſo in other places of the Scripture, as in the 31. verſe of this Chapter, Let all bitterneſſe, Coloſ. 3.8.and anger, and wrath, and euill ſpeaking, bee put away from you with all maliciouſneſſe. So Col. 3.8. Put ye away all theſe things, Gal. 5.20.21wrath, anger, maliciouſneſſe, &c. and in the 5. Chapter of the Galathians verſe 20.21. it is reckoned among the workes of the fleſh, which who ſo follow ſhall not inherit the kingdome of God. It is forbidden alſo in the ſixt commaundement vnderunder the name of murther; both be cauſe it is the chiefe meanes and cauſe which moueth men therevnto, as alſo becauſe it is the murther of the hart, and therfore murther in truth in Gods ſight, who more reſpecteth the hart then the hands, for a man may be innocent before him, though his hands hauehave ſlaine his neighbour, if his hart hauehave not conſented therevnto, as appeareth in the old law, where Cities of refuge were appointed for ſuch by the Lords owne commandement: but if the hart hauehave conſented and deſired any way to violate the perſon of our neighbor (which vniuſt anger alwaies affecteth) though our hands are free from the act, we are guiltie of murther in the ſight of God. And this our Sauiour Chriſt teacheth vsus in the expoſition of the ſixt commandement,Mat. 5.22 Mat. 5.22. Whoſoeuer is angry with his brother vnaduiſedly is culpable of iudgement. By theſe places it is euident that anger is forbidden & condemned as a great ſinne, and therefore it is to be auoyded of vsus as a moſt dangerous enimie to our ſoules health.The generality of this vice of vniuſt anger. Which that we may performe with ſo much the more vigilant care: Let vsus further conſider that this vice is generally incident to all by reaſon of our naturall corruption: ſo that there is none ſo yong, nor any ſo old, none ſo wiſe, nor any ſo fooliſh, neither male nor female, which do not carry this fire in their boſome: & therefore vnles they quench daily this fiery dart of Sathan with the water of Gods Spirit, and the ſhield of faith, they will be in danger of burning,Prou. 6.27 for who can carry fire in his boſome and not be burnt? Prou. 6.27.
But the dangerouſnes of this affection wil more euidently appeare if we conſider the violence therof:Sect. 2 The violence of this turbulent affection. for there is ſcarce any other affection ſo ſtrong which it doth not eaſily ſubdue. LoueLove is ſaid to be ſtronger then death, Can. 8.6. and yet anger if it be once admitted eaſily ouercommeth it,Can. 8.6 for there was neuer any louelove ſo hartie and entire but anger hath ſubdued it. The Father in his anger forgetteth his louelove to his child, and the child to his father, the husband to his wife, the wife to her husband, and cauſeth them in ſtead of duties of louelove to bring forth the fruits of hatred: yea it maketh a man to forget the louelove of himſelf, as appeareth by thoſe men who to ſatisfie their anger, violently thruſt themſelues into imminent dangers of death. Nay, it maketh a man offer raging violence againſt ſuch a friend as is more deare to him then his own life, as it is euident in the example of Alexander, who in his anger ſlew his friend Clitus, whō he loued ſo entirely that he needs would hauehave reuenged his murther by putting himſelfe to a wilfull death. As therefore we cannot diſcerne the heat of the Sunne, when we are neare vntounto a ſcorching fire, ſo the heauenly heate of diuine louelove is not felt, if the furious flame of anger be kindled in our harts. Couetouſnes alſo is a moſt violent and ſtrong vice, which nothing almoſt can vanquiſh but death, and they who are poſſeſſed therewith do louelove their riches better then their owne liues, as we may fee in their example, who being depriued of them murther themſelues; yea they are more deare vntounto them then the ſaluation of their owne ſoules, as may appeare by thoſe who fall into outragious ſinnes, whereby they plunge their ſoules headlong into hell, that they may get momentarie riches; & by them alſo who deſpiſe the meanes of their ſaluation in compariſon of a ſmall worldly trifle: and yet anger being once admitted doth ouercome couetouſnes, as it is euident in the example of them, who to ſatisfie their furious anger by the death of their enimie, are content to forfeit their goods though they be neuer ſo couetous; beſides the double hazard of their liues which they incur, both in their priuate quarrell, and in ſatisfying by deſerued puniſhment publike iuſtice. The like alſo may be ſaid of them, who by anger being incited to reuenge, are content to ſpend all their ſubſtance by proſecuting wrangling ſuites in Law, of little or no importance, to the end they may impoueriſh him alſo with whom they are offended; and ſo are content to pull the houſe vponupon their owne heads, that they may ouerwhelm another vnderunder the vvaight of the ſame ruine.
Feare alſo is an affection of no ſmall force and violence: for oftentimes it compelleth men to thruſt themſelues into imminent dangers that they may auoyde dangers, and to kill themſelues for feare of greater torments: and yet anger vanquiſheth feare, many times cauſing them who would tremble to ſee anothers vvound, contemne their owne death, and ſo turneth the moſt cowardly feare into moſt deſperate rage and furious reſolution.
So that other affections lead a man, but this drawes him, others intice him, but this compels him, other dazle the ſight of reaſon, but this makes it ſtarke blinde, other make vsus prone vntounto euill, but this caſts vsus headlong euen into the gulfe of wickedneſſe.
Conſidering therefore that this turbulent vice of vniuſt anger is in the eyes of God ſo hainous,Sect. 3. in regard of vsus ſo generall, and in reſpect of it owne nature ſo ſtrong & violent, I purpoſe to intreat of it at large, to the end we may learne the better to preuent it, or the more eaſily to ſubdue it. And to this purpoſe I will firſt ſhew what it is, and what are the cauſes and properties thereof; ſecondly, the kindes of it; and laſtly, I will preſcribe the preſeruatiues and medicines, whereby we may cure this vice in our ſelues, or in others.
For the firſt.The definition of vniuſt anger. Vniuſt anger is a wrongfull and an vnreaſonable deſire of reuenge, ſtirred vp in vsus by vniuſt cauſes, whereby we hauing no reſpect of the glory of God, nor the good of our ſelues or our brethren, are after an vniuſt & immoderate manner, angry with them with whom we ought not to be angry. That vniuſt anger is a deſire of reuenge,Anger an vnreſonable deſire of reuenge. it is ſo euident that it needeth no proofe: for we know by daily experience, that he who is prouoked vntounto anger by an iniury offered in truth or in his opinion, deſireth reuenge according to the nature of the iniury receiued, or the opinion which he hath conceiued of it. If he be iniured by a ſcornful looke he ſeeketh to reuenge it with a diſdainfull countenance: if by words he reuengeth by words; if in deeds he deſireth to reuenge by deeds; yea oftentimes the fury of anger caſting a miſt before the ſight of reaſon, cauſeth ſmal iniuries to ſeem great, & according to that falſe opinion, inciteth men to take reuenge without all proportion. For an angry looke with angry words, for angry words with blowes, and for blowes with death, according to the violence of the affection, and not the qualitie of the iniury receiued.
Now that this deſire of reuenge is vniuſt and vnreaſonable,Sect. 4. it appeareth by that which followeth in the definition. And firſt becauſe the cauſes thereof are vniuſt.
The cauſes of vniuſt anger are eyther internall or externall.The cauſes of vniuſt anger. 1. Internall. 1. Selfe louelove The internall cauſes are diuers, as firſt, ſelfe louelove, wherby we ſo immoderately louelove our ſelues, that we neuer thinke of the iniuries & indignities which we offer others, or els ſuppoſe them to bee none; or els lightly eſteeme of them, as not worthy the recitall; but on the other ſide, it maketh men hainouſly aggrauate iniuries offered vntounto themſelues: and ſo to make huge mountaines of ſmall molehils; it cauſeth the heart eaſily to apprehend the wrong, buſie in meditating of it being apprehended, eager in ſeeking reuenge after meditation, and the hand no leſſe forward in acting thoſe tragedyes which the heart hath inuented. For by ſelfe louelove men are induced to thinke themſelues worthy of al louelove and honour, and therefore if a ſmall iniury be offered vntounto them, they ſuppoſe that death is too ſmall a reuenge for ſo great an indignitie offered to ſuch worthy perſonages. Yea, if they be not ſo much reſpected as their hautie ambition deſireth, or if others be preferred before them, and that deſeruedly, this is matter enough to prouoke them to furious rage, not onelyonly againſt them of whom they are not regarded, but them alſo who are preferred in others iudgement. And this is euident in the example of Caine, who becauſe God reſpected the offering of Abell more then his,Gen. 4. was incenſed to wrath, and had his anger ſo inflamed that nothing could quench it but the bloud of his deare brother; and in Saul who could with no patience endure, that the praiſes of Dauid ſhould ſurmount his in the ſight and audience of the people,1. Sam. 19.8 but was enraged with deadly anger againſt him, who for his merits deſerued to be aduanced.
And thus doth ſelfe louelove make a man winck at thoſe iniuryes which he offereth others, and to put on the ſpectacles of affection when he looketh on thoſe wrongs which are offered to himſelfe, whereby it commeth to paſſe that eueryevery ſmall iniurie ſeemeth great and prouoketh to great anger. Whereas if we thought meanly of our ſelues and loued our neighbors as our ſelues, we would not ſuffer our iudgement to be ſo ouer balanced with the weight of affection in iudging of the iniury, nor giuegive the reines to our anger in perſuing it with reuenge.
The ſecond internall cauſe of vniuſt anger is pride and arrogancy of ſpirit, which is a fruite of ſelfe louelove;Sect. 5. The ſecond cauſe of vniuſt anger, Pride. for ſelfe louelove it is which maketh vsus hauehave an high opinion of our ſelues, this high opinion cauſeth arrogancie and pride, and pride cauſeth men to bee more ſharp ſighted in diſcrying wrong, and more furiouſly inſolent in taking reuenge. The reaſon hereof is apparant: proude men being iealous of their honour and reputation, are alſo very ſuſpicious of contempt, ſo that the leaſt iniurie prouoketh them to choller and diſdaine, becauſe they are ready to imagine that thereby they are expoſed to contempt. And this is the reaſon why proud men doe more impatiently ſuffer an iniury offered in company wher they would be reſpected, becauſe they thinke it a great diſparagement to their credit and reputation. An example hereof wee hauehave in Nebuchadnezzer, Dan. 3.19who waxed pale for anger, becauſe he thought himſelfe diſgraced in the ſight of all his princes and people, by the repulſe which he receiued of the three children, who refuſed to obey his wicked commaundement.Eſthe. 3.5.6. And in Haman who was ſo inraged with fury, becauſe Mordecay would not in the ſight of the people doe him that reuerence which his proud heart deſired, that he thought his death too ſmall a reuenge for ſuch an indignitie, vnleſſe alſo for his ſake he vtterly rooted out his whole kindred and nation. So that the leaſt ſparke of anger kindled with the ſmalleſt occaſion, burſteth out into a raging flame of fury, if it be blowed with the wind of vainglory. Whereas on the other ſide, he that is humble is not prouoked to anger though he be neglected, becauſe his lowly conceit maketh him think that he is not worthy to be much eſteemed: nor yet though he hauehave receiued an iniury, becauſe he is ready to think that he hath deſerued it, either by like falts committed againſt men, or more hainous ſins againſt God.
The third internall cauſe of vniuſt anger is couetouſnes,Sect. 6. The third cauſe of vniuſt anger Couetouſneſſe. for this vice maketh men deſire much riches, and if their hopes faile them and be not correſpondent to their deſires, their vnquiet and turbulent thoughts are fit harbingers to prepare a lodging in their harts to entertaine anger. It maketh them vndertake great matters, which when they are not able to compaſſe, their harts are filled with vexation, and they become more wayward then children; or elſe if their couelous deſires carried with the wings of ambition mount not ſo high a pitch, they baſely ſtoope euen to the moſt ſordidous pray; and finding themſelues vnable to compaſſe great matters abroad, they entermeddle with eueryevery domeſticall trifle at home; and if they ſee any thing miſcarry through the default of wife, childe or ſeruant, though it bee of no value, their anger can containe it ſelfe in no bounds of reaſon. So that theſe men are angry abroad, but madde at home, chollericke with eueryevery man which hinders or doth not further their commoditie, but outragious to their wiues, children and ſeruants, if they ſuſtaine the leaſt loſſe.
The fourth internall cauſe of vniuſt anger,Sect. 7 The fourth cauſe nice luxuriouſneſſe. is nice luxuriouſnes or luxurious nicenes; which cōmonly being the fualt of women, or at leaſt a womaniſh fault, is eſpecially to be ſeene in domeſtical matters. For if you come into the houſe of one who is nice and curious, you ſhal eaſily perceiue how ſoone they are incited to great anger vponupon little cauſe. If the decking and adorning of their houſe bee not fullie anſwerable to their mindes, if their coſtly cates be not ſo daintely cooked, that they may delight their curious-learned taſt and cloyed appetite, if a ſpot or wrinckle be vponupon their garments, or but a glaſſe broken, if their nice eares be offended with the leaſt diſpleaſing noyce, though it bee but by ſome chance, they are ſo enraged with anger, that the houſe will ſcarce hould them, or at leaſt not containe their clamorous voyces. Theſe curious folkes are not onelyonly offended with iniuries,Seneca de ira. li. 2. cap. 5 but alſo with ſhadowes and apparances. Nam vbi animum ſimul & corpus voluptates corrupère nihil tolerabile videtur non quia dura ſed quia molles patiuntur, for when voluptuous pleaſures hauehave 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 gout, are angry if a man come but towards them, & cry out if they be but touched: ſo but a ſhew of iniury moueth theſe voluptuous wantons to choller and anger, and the leaſt iniury offered in truth inciteth them to rage and furie. Whereas others who hauehave not their mindes effeminated with this luxurious curioſitie, they can eaſily paſſe ouer ſuch trifling imperfections,A Prolepſis. and repell anger in far more violent aſſaults. If any thinke theſe toyes too ſmall to vndergoe a publicke cenſure, I would hauehave ſuch know that the leſſer the occaſion is which prouoketh to anger, the greater is their ſinne who are ſo eaſilie prouoked, and the rather they deſerue a ſharp reprehenſion, for that anger which is incited by eueryevery light and trifling cauſe, then if it were waighty and of ſome importance: for howſoeuer the occaſions are but ſmall, yet their ſinne is not ſmall, nay their ſinne is therefore great, ſeeing the occaſion which moueth them therevnto is but little, eſpecially conſidering that the ſame parties who are fire-hot in theſe trifles which concerne themſelues, are key cold in thoſe things which much concerne Gods glory, and their own ſpirituall good. For I appeale vntounto their own conſciences whether they are not prouoked vntounto more violent anger for theſe trifling toyes, then when they diſhonor God by moſt grieuous 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 Phiſicion which deſireth to cure them.
The fift internall cauſe of vniuſt anger is curioſitie,Sect. 8. The fift cauſe of vniuſt anger, Curioſitie. whereby men are tickled with a vaine deſire & itching appetite to ſee and heare all things: how their friends behaue themſelues in their priuate meetings; what their aduerſaries doe and ſay behind their backes; how their ſeruants beſtow themſelues in eueryevery corner; whereof it commeth to paſſe that deſiring to know all things, they know many things which diſpleaſe them, and prouoke them to anger, for which they may thank 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 counſaile,Prou. 19.11. Eccle. 7.23. Eccl. 7.23. GiueGive not thine hart to all the words that men ſpeake, leaſt thou doe heare thy ſeruant curſing thee; They might hauehave leſſe cauſe of anger, & more contentation of minde. Whereas by inquiſitiue inquirie after eueryevery rumour, and curious prying into ſmall domeſticall faults, they inflame their hearts with great anger. For as the looking vponupon a ſmall Print doth more offend the fight, then a greater, becauſe we hold it nearer our eyes, and more intentiuely behold it, the Letters ſtanding thick and neare together: ſo oft times it commeth to paſſe that theſe ſmall domeſticall faults being curiouſly pryed into, do more offend and anger vsus, becauſe they are neere vntounto vsus, and fall out thicke, and as it were, one in the neck of another, then greater iniuries offered abroad, which fal out more ſeldome, and are not ſo much ſubiect to our view.
The ſixt internall cauſe,Sect. 9. The ſixt cauſe credulitie and liſtning to tale-bearers. is to hauehave an open eare to eueryevery tale-bearer, and a credulous heart 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.Prou. 26.20. An example hereof we hauehave in Saul, who giuing a credulous eare to thoſe lying ſuggeſtions of that pickthank Doeg, was incenſed to ſuch raging anger, that the bloud of the innocent Prieſts was not ſufficient to quench the heate therof, vnleſſe he ſpilt alſo the bloud of all the inhabitants of Nob, 1 Sam. 22.19yea, of the Oxen, Aſſes, and Sheep, with more then brutiſh fury. And therefore Dauid ſpeaking of Doegs tongue,Pſal. 120.4 Pſal. 120.4. compareth it to coales of Iuniper (that is to hot burning coales) becauſe it ſo furiouſly inflamed Sauls anger.2. Sam. 16 Yea, Dauid himſelfe giuing eare to the falſe report of Ziba, was moued to vniuſt anger againſt innocent Mephiboſheth; and therefore hauing experience of thoſe manifold euils which followed credulitie and liſtning after tale-bearers, he profeſſeth that he will deſtroy him that priuily ſlandereth his neighbour,Pſal. 101. 5 7 Pſal. 101 5.7. And hence it is that Iames compareth the tongue to a fire, becauſe nothing more inflameth the hart to furious anger, Iames. 3.6.Iam. 3.6
The laſt internall cauſe of vniuſt anger,Sect. 10. The laſt cauſe want of meditation concerning humane infirmities. is want of meditation concerning the common imperfections, wherunto we are all by nature ſubiect: for if we did but conſider that in many things wee offend all, and that we our ſelues hauehave the ſame faults, or greater then thoſe which we eſpye in others, wee would not haſtely be moued to choller vponupon eueryevery trifling occaſion.Iam: 3.2 But it is the cuſtome of men addicted to anger to imitate the Lamiae, who (as the Poets faine) vſe their eyes abroad, and put them into a box when they come home: ſo theſe are but too quick-fighted abroad in ſpying the faults of others, but ſtarke blinde at home in diſcerning their owne faults; and though they hauehave a great beame in their owne eyes, yet they can eaſily diſcerne a ſmall more in the eye of another. And the reaſon is, becauſe they put their owne faults into that part of the wallet which they caſt behinde their backs, and therefore neuer looke vponupon them, but the faults of others into that part which hangeth before them, whereinto they are alwayes curiouſly prying.