Four Treatises Dissuading from Four Heinous and Common Sins, Treatise 5 · Chapter 6
CHAP. VI. The manifold and great euils which acccmpanie vniuſt anger.
ANd ſo much for the kinds of anger.§. Sect. 1. Now wee are to ſet downe the preſeruatiues, whereby we may be preſerued from this ſickneſſe of the ſoule, and ſome medicines to cure vsus when we are fallen into it. But for as much as it is in vaine to preſcribe phyſicke, vnleſſe the patient will take it; and ſeeing few or none are willing to take phyſicke vnleſſe they ſee the neceſſitie thereof, in reſpect of the dangerouſnes of their diſeaſe; I will firſt ſhew the greatneſſe and malignitie of this ſickneſſe of the mind, vniuſt anger, and afterwards preſcribe the remedies.
The greatneſſe and dangerouſneſſe of this diſeaſe appeareth by thoſe great euils which it worketh,The dangerouſnes of anger ſhewed by the euils which it vvorketh. and that both priuate and publike. The priuate euils concerne either our ſelues or our neighbours. The euils which concerne our ſelues are incident to the whole man, or to his ſeuerall parts, the bodie and the ſoule.
The euils which anger bringeth to the whole man are diuers. Firſt,The euils vvhichwhich anger bringeth to the vvhole man. 1. Vniuſt anger defaceth Gods image. It ouerthrovveth peitie. Ioh. 4.20. it defaceth in vsus the image of God; for whereas the image of God doth ſpecially conſiſt in the vertues and graces of the mind, anger ouerthroweth them all, and firſt of all pietie which is the chiefe of all, and the ſumme of the firſt table.
It extinguiſheth the louelove of God: for how ſhould we louelove God whom we hauehave not ſeene, if we do not louelove our neighbour whom we hauehave ſeene? 1. Ioh. 4.20. And how do we louelove our neighbour, if vponupon no cauſe or eueryevery trifling cauſe, wee be incenſed to iniuſt anger againſt him?
It ouerthroweth the principall part of Gods worſhip, inuocation: for if we would compaſſe the Altar, and there offer vp the ſacrifice of prayer and thankſgiuing, we muſt firſt waſh our hands in innocencie: Pſal. 26.6. 1. Tim. 2.8.Pſalm. 26.6. And this the Apoſtle Paul requireth, 1. Tim. 2.8. That we lift vp pure hands without anger. And our Sauiour Chriſt cōmandeth, that before we offer any gift vntounto the Lord, we firſt ſeeke to be reconciled: Matth. 5.23.Matth. 5.23. So long therefore as we continue in our anger, we are vnfit to pray, as it moſt manifeſtly appeareth in the fifth petition, where wee deſire ſo to bee forgiuen as wee forgiue: and becauſe the Lord would hauehave vsus deepely conſider thereof, he thinketh it not ſufficient to ſet it downe in the Lords prayer,Matth. 6.12. Matth. 6.12. but he againe doth ſingle this out of all other the petitions; and inculcates it the ſecond time,verſ. 14.15. verſes 14.15. If you forgiue men their treſpaſſes, your heauenly father will alſo forgiue you; but if you will not forgiue men their treſpaſſes, no more will your father forgiue your treſpaſſes. If therefore wee offer vp this prayer vntounto God continuing in our anger, what doe we elſe but intreate the Lord that he will continue his anger towards vsus? A notable place to this purpoſe we hauehave,Eccl. 28.1.2. &c. Eccleſ. 28.1. He that ſeeketh vengeance ſhall find vengeance of the Lord, and he will ſurely 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, and deſire forgiuenes of the Lord? 4. He will ſhew no merciemercy to man who is like himſelfe, and will he aske forgiueneſſe of his owne ſinnes? 5. If he that is but fleſh, nouriſh hatred (and aske pardon of God) who will intreate for his ſinnes? 6. Remember the end, and let enmitie paſſe, &c.
It alſo maketh men notablie ſinne againſt the third commandement, by cauſing them through impatience to fall into curſing and imprecations, ſwearing and blaſpheming the name of God.
It cauſeth them alſo grieuouſlie to ſinne againſt the fourth commandement, by making them vnfit for the exerciſes of the Sabbath, as inuocation and hearing of the word, becauſe they who are poſſeſſed therewith hauehave their minds diſturbed and diſtracted either by thinking vponupon the iniurie, or elſe of reuenge. So that there is not one commandement of the firſt table which anger doth not notoriouſlie violate.
But as it ouerthroweth the vertues of the firſt table which reſpect pietie, ſo alſo of the ſecond table which reſpect iuſtice:Jt ouerthrovveth iuſtice and charitie. and firſt of all iuſtice it ſelfe; whoſe generall rule is this, Vt ſuum cuique tribuatur, that that bee giuen to euerie one which belongeth to him. For anger maketh men not onelie to neglect all good duties which they owe vntounto their neighbours, but alſo to oppreſſe them with vndeſerued iniuries and vniuſt reuenge.
It ouerthroweth alſo charitie which is the ſum of the ſecond table, whoſe generall rule is this, That we louelove our neighbours as our ſelues: for anger in ſtead of performing any duties of louelove, cauſeth men to bring foorth the fruits of hatred: and in ſtead of louing their neighbours as themſelues, it maketh them to hate them as their mortall enemies.
Infinit it were to ſtand vponupon particulars, but by this which hath been ſaid it is apparant, that the furious flame of anger doth conſume in vsus all the vertues and ſanctifying graces of Gods ſpirit, wherein principally the image of God conſiſteth.
Secondlie, as it defaceth in vsus the image of God,§. Sect. 1. 1. Vniuſt anger maketh men like the diuell. ſo it doth make vsus like vntounto Satan, for hee is the ſpirit of diſſenſion, wrath and reuenge, as God is a ſpirit of louelove and peace. It is the nature of Satan to delight in rage and furie, for he is a murtherer from the beginning,Ioh. 8.44. Iohn 8.44. not onelyonly murthering himſelfe, but prouoking others to murther, by filling their hearts with wrath and reuenge. And this the Heathens were not ignorant of; for they called theſe wicked ſpirits which are the authors of anger, diſſenſion and reuenge, furies, becauſe they filled mens minds with furie and madneſſe.
Thirdlie,§. Sect. 3. 3. Jt maketh men ſubiect to Gods anger. Mat. 6.14.15. it maketh vsus ſubiect to Gods anger: for as wee forgiue others, ſo doth God forgiue vsus, Matth. 6.14.15. If therefore we retaine our anger towards our brethren, God will retaine his anger towards vsus. Wee know by common experience, that he who is appointed an arbitratour or daieſman to reconcile neighbours, is oftentimes by the froward behauiour and obſtinate ſtifnes of the one partie ſo offended and diſpleaſed, that whereas he was indifferent he is made an aduerſarie: ſo the Lord plaieth the part of an vmpire or arbitrator, to worke reconciliation betweene brethren. But if either of them bee ſo ſtiffe and contentious that hee will not be reconciled, what doth he elſe but by refuſing the Lords arbitrement and determination make God his enemie?
Fourthly,§. Sect. 4. 4. Vniuſt anger expoſeth men to contempt. it expoſeth men to contempt: for howſoeuer they are therefore angrie, becauſe they would not be deſpiſed and diſregarded, yet nothing in truth doth ſooner worke contempt in the mindes, not onelyonly of ſtrangers, but alſo of a mans owne children and ſeruants, then vniuſt anger. For when their anger and the fruites thereof, clamorous brauling and fighting, are vſuall and common aſwell for trifles as waightie matters, men deſperatelie contemne both, when they hauehave no hope to preuent either. They therefore who deſire that theſe bitter drugs of correction ſhould hauehave any effectuall operation in the minds of inferiours,Correction to be vſed like Phyſicke. for the purging away of their faults and vices, muſt vſe them like Phyſicke, which if it be ordinarie will worke no extraordinarie effect, becauſe it groweth familiar with our natures, and therefore not fit to worke vponupon them: nam medentur contraria. And hence it is that Phyſicke becommeth vnprofitable to thoſe men in the time of grieuous ſickneſſe, which vponupon eueryevery trifling occaſion hauehave vſed it in the time of health, and made it as it were ſauce to diſgeſt their meate: ſo if we would hauehave the phyſicke of the mind, correction and chaſtiſement, to worke deſired effect, they muſt be vſed ſparingly, and not for eueryevery ſlip and infirmitie, which oftentimes in wiſedome ſhould bee diſſembled as though it were not perceiued,The vanitie of ordinarie ſcolding and brawling. and often pardoned in hope of amendment. Otherwiſe, if euerie toy and ſmall ouerſight prouoke anger, and anger incite to ſcolding and fighting, not onelyonly the parties corrected are not bettered, but rather made more obſtinate and obdurate in their vices (for their hearts 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 euerie trifling fault, what remedie doth he reſerue for correcting and reforming haynous offences? ſurely none. Wherby it commeth to paſſe, that inferiors will not bee reſtrained from committing all faults, but rather will bee as eaſilie 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 he perceiued them not,Diſcretion required in correction. Senec. de ira lib. 2. cap. 23. both becauſe (as one ſaith) Graetiſſimum est genus veniae neſcire quid quiſque peccauit: It is the moſt acceptable kinde of pardon to ſeeme ignorant of the fault; as alſo leſt taking notice of euerie little ſlippe, he make the offender ſhameleſſe and impudent in defending that as well done, which hee cannot excuſe as not done. Whereas ſo long as he thinketh his fault vnknowne hee will be ſo fearefull of committing the like, that he will bee carefull in hiding that which he hath alreadie committed. But if hee perceiue that the offender 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 many 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 offender impudently and obſtinately perſiſt in his vice, or that the fault at the firſt be more notorious, then is he to proceed to chaſtiſement and correction as the Surgion to the mortifying of a member, when the ſore is paſt all other cure. In doing whereof he is to auoide all furious anger, and to vſe ſoberneſſe and diſcretion, ioyning with his chaſtiſement wholeſome admonitions, conuincing the conſcience of the offender, by laying open the hainouſneſſe of his fault out of the word of God; or elſe by ſhewing him how hee hath offended againſt the law of nature or ciuill honeſtie. And hereby it will appeare to the offender, that his puniſhment proceedeth from the hatred of his ſinne, and not of his perſon; and ſo it wil cauſe him alſo more to hate his fault, then either his ſuperior that correcteth him for it, or then the puniſhment it ſelfe which is deſeruedly inflicted.
If ſuperiors would vſe this milde and ſober diſcretion,The profit that followeth well gouerned diſcretion. ſurelie it would better containe inferiors in obedience, then furious anger. For whence is it that one mans looke is more regarded then anothers words? one mans milde admonition, then anothers bitter reprehenſion? one mans diſcreet reproofe, then anothers continuall brawling and fighting? ſurely from milde and well gouerned diſcretion which worketh in inferiors an awfull louelove and ſonne-like feare, which more ſtrongly containeth them in obedience, and more forcibly reſtraineth thē from committing any fault repugnant thereunto, 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 inferiors ſorie becauſe they hauehave offended, but carefull and cunning in hiding and diſſembling their faults, or ſhameleſſe and impudent, either in denying or defending them.
Againe, as many ſtripes doe harden the skinne to indure them; ſo doe they harden the heart to contemne them; and they which vſe much chiding, doe moue their inferiors to imagine that it is their naturall communication 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 regard them being ſo vſuall? and how much leſſe then the impotent brawling of an angrie man? They therefore who would hauehave their anger feared and reſpected, muſt let it like the thunder happen ſeldome, or elſe it will not be regarded like the thunder. When the Fox firſt ſaw the Lion, he trembled and quaked for feare, not daring to come neere him; when he ſaw him the ſecond time he approched ſomewhat neerer, but when he ſaw him daylie, hee feared not almoſt to come within the reach of his paw: So if thou but ſeldome ſhew thy ſelfe like a Lion, thou wilt bee feared and reſpected; whereas if continually thou appeare in this ſhape, euen thy moſt baſe vnderlings will not regard thee. Yea, if peraduenture they ſpie the Aſſes eares vnderunder the Lions skinne, that is, folly in thy furie, (which are ſeldome ſeuered) they will not ſticke to ride, and deride thee.§. Sect. 5. The euils which vniust anger bringeth to the bodie. 1. It deformeth it.
And ſo much for the euils which anger bringeth to the whole man. Now wee are to ſpeake of the euils which it bringeth to his ſeuerall parts, and firſt of his bodie. Whereas the bodie of man is excellent by nature, and farre ſurpaſſing all other earthly creatures, anger doth ſo deforme it, that it becommeth more vglie and horrible then any of them. For it maketh the haire to ſtand an end, ſhewing the obdurate inflexibleneſſe of the mind: The eyes to ſtare and candle, as though with the Cockatrice they would kill with their lookes: The teeth to gnaſh like a furious Bore: The face now red, and ſoone after pale, as if either it bluſhed for ſhame of the minds follie, or enuied others good: The tongue to ſtammer, as being not able to expreſſe the rage of the heart: The blood ready to burſt out of the veines, as though it were affraid to ſtay in ſo furious a body: The breſt to ſwell, as being not large enough to containe their anger, and therfore ſeeketh to eaſe it ſelfe, by ſending out hot-breathing ſighes: The hands to beat the tables & walles, which neuer offended them: The ioyntes to tremble and ſhake, as if they were affraide of the mindes furie: The feete to ſtampe the guiltleſſe earth, as though there were not room enough for it in the whole element of the aire; and therfore ſought entrance into the earth alſo. So that anger deformeth the body, from the haire of the head to the ſole of the foote. How vglie therfore is anger it ſelfe, when the effects therof are thus monſtrous in ſo beautiful a ſubiect? How monſtrouſly doth it deforme the mind, when the ſignes therof be thus horrible in the bodie?
But as it deformeth the body,§. Sect. 6. 2. Jt expoſeth it to dangers. ſo it expoſeth it to infinite dangers by prouoking men to enter into priuate frayes and needleſſe quarrels, with ſuch deſperate reſolution, that they wholly neglect themſelues that they may hurt their enemie. Like to the Waſpe or Bee, which venture their owne liues, that they may but ſting thoſe that anger thē; ſo they, that they may ſatisfie their fury by reuenging a ſmall iniurie are ready to receiue a greater, for they care not to defend themſelues ſo they may offend their enemy: nay they are deſirous to giuegive wounds, though it bee thorow their owne bodies. And hence it is that ſome painting anger hauehave put in either hand a ſword, as being fit to hurt another, but not to defend himſelfe.
But what ſhould I ſpeake of receiuing hurt by outward enemies, ſeeing the angry man when he hath no other foes to hurt him, doth with his owne hands offer violence vntounto himfelſe? as is euident in their example who in their rage will not ſticke to pull off the haire of their owne heads & beards, and to offer many other furious outrages againſt their owne perſons. So that the wiſe Salomon might well ſay, That a man of much anger ſhall ſuffer puniſhment: Prou. 19.19.for if no man elſe will, he will puniſh himſelfe. And ſo much for the body.
But anger bringeth no leſſe euils to the ſoule.§. Sect. 7. The euils which anger bringeth to the ſoule. 1. It blindeth reaſon. Firſt like a darke cloud it ouerſhadoweth and blindeth the light of reaſon, and for the time maketh men as though they were diſtraught of their wits. Wherof 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 he who is poſſeſſed with madneſſe, is neceſſarilie, will he, nill he, ſubiect to that furie: but this paſſion is entred into wittingly and willingly. Madneſſe is the euill of puniſhment, but anger the euill of ſinne alſo: madneſſe as it were thruſts reaſon from it imperiall throne; but anger abuſeth reaſon by forcing it with all violence to bee a ſlaue to paſſion.
And in this reſpect it may fitly bee compared vntounto a cruell tyrant, who hauing inuaded the gouernment of the common-wealth, doth ouerthrow counſell, law, and order, and ouerruleth all by force and furie: ſo anger hauing obtained ſoueraigntie ouer the mind, taketh away all iudgement, counſell, and reaſon, and ouerſwayeth all by fooliſh affection and raging paſſion.Eccleſ. 7.11. And therefore Salomon ſaith well, that anger reſteth in the boſome of fooles; for either fooles it findeth them, or fooles it maketh them. The reaſon is apparant, becauſe anger maketh men raſh and vnaduiſed in their deliberations, and ſo their counſels and deſignes prooue imperfect and without life, like abortiue birthes which are borne before their time.
Examples hereof we hauehave in Simeon and Leui, Examples. Gen. 34.25.who like madde men imbrued their hands in the blood of many innocents to reuenge the iniurie of one offender. In Saul, who for an imaginarie fault of one man, put to death, man, woman and child, in the Citie of Nob; and not ſatisfied herewith,1. Sam. 22.19. he raged alſo againſt the beaſts with more then beaſtly crueltie. Yea Dauid himſelfe being haunted with this furie, vowed the death, not onelyonly of churliſh Nabal; 1. Sam. 25.13.22.but alſo of all his innocent familie for his fault.
You ſee then that anger peruerteth iudgement, ouerthroweth counſell, and putteth out the eyes of reaſon, making it the ſlaue of paſſion, fit to execute thoſe workes of darkeneſſe, in which rage imployeth it. Like vntounto the Philiſtines,Iudg. 16.21. who hauing put out the eyes of Sampſon, made him to grinde in their mill, and to doe their 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 which is pleaſing and acceptable vntounto it. Wherby it euidently appeareth, that furious anger is a notable meanes which Satan vſeth to worke our deſtruction. For when once by rage hee hath blinded the eye of reaſon, hee can eaſilie leade vsus into a gulfe of all wickedneſſe. In reſpect whereof, Satan is compared to a cation Crowe, which intending to make the carcaſe of ſome ſillie Lambe his greedie pray, doth firſt picke out the eies, that it may not bee able by flight to preuent a further miſchiefe: ſo hee indeuouring to make a pray of our bodies and ſoules, doth firſt ſeeke to blind reaſon, which is the eye of the ſoule, with the furie of paſſion, that ſo not hauing iudgement to diſcerne his ſleights, nor wiſedome to auoide them, he may the more eaſilie lead vsus into the pit of perdition. Or hee may bee likened to a cunning fiſher-man, who troubleth the water that the fiſh may not deſcrie his net: ſo Satan blindeth our reaſon with this turbulent affection, that wee ſhould not diſcerne the ſinnes which like nets hee hath laid to intangle vsus, before wee bee fallen into them. For anger caſting a miſt of perturbation before the ſight of reaſon, maketh men vnable to iudge of good or 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 therefore wee auoide thoſe things moſt carefully which hurt the eyes; or if they bee 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 wee auoide anger that blindeth reaſon, ſeeing it is the light and guide of the ſoule? which onelie eye of humane direction being put out, like Polyphemus wee wander in the deſarts of ſinne and wickedneſſe. If men abhorre drunkenneſſe (and that worthilie) becauſe it maketh them differ from brute beaſts onelyonly in ſhape of the bodie; why ſhould they not for the ſame cauſe hate this vice of anger, which like a burning ague doth ſo diſtemper & diſturbe the mind, that while ye fit laſteth, it vttereth nothing but rauing?
Secondly,§. Sect. 8. 2. Jt inflameth the ſoule with the heat of ſurie. as anger hurteth the ſoule by blinding reaſon, ſo alſo it doth macerate and vex it by inflaming it with furie; for what greater torment can bee imagined, then to hauehave the minde diſtracted vponupon the racke of rage? As therefore wee would account him a madde man, who with his owne hands ſhould ſet his houſe on fire and conſume it: ſo alike mad is hee to bee thought, who will ſet his ſoule on fire with the raging flames of anger, wherein it is not onelyonly tormented in this life, but alſo (without repentance) in the life to come it ſhall bee tormented euerlaſtingly; becauſe vniuſt anger is murther in Gods ſight, as appeareth,Matth. 5.12. Matth. 5.22: and murtherers ſhall not inherite the kingdome of God, but hauehave their portion in the lake which burneth with fire and brimſtone, which is the ſecond death: Reuel. 21.8.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 Chriſts merit, cauſeth death: let vsus carefully arme our ſelues againſt the violence of this paſſion, and manfully repell this fierie dart, with the ſhield of faith. Yea let vsus ſo ſtrongly curbe it in with the raines of reaſon, that no outward iniurie pricke it forward to ſeeke vniuſt reuenge. For as we would condemne him of follie, who when a wrong were offred him by another, ſhould in reuenge wound his owne bodie: ſo more fooliſh is hee to bee eſteemed, who when another offereth him iniurie doth in ſeeking cruell and vniuſt reuenge wound his ſoule with ſin.
And ſo much for the euils which anger bringeth to a mans ſelfe.§. Sect. 9. The euils which anger bringeth to our neighbour. 1. It ouerthroweth all friendſhip. Now wee are to intreate of the euils which it bringeth to our neighbour. Firſt it ouerthroweth that excellent and comfortable vertue to mankind, 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 counſelleth vsus, not to make friendſhip with an angrie man, becauſe he will bee ſure to breake it: Pro. 22.24.Prou. 22.24. Well therfore may that ſpeech of Inno to Alecto be applied to anger:
Tu potes vnanimes armare in praelia fratres,
atque odijs verſare domos:Virg. Aeneid. lib. 7.
Thou it is who canſt arme moſt louing brethren one againſt the other, and ouerthrow whole houſes and families with contentious diſcord.
Secondly,§. Sect. 10. 2. It prouoketh men to offer iniurie. it prouoketh to offer all 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 hauehave vnwittingly and vnwillingly been offered; for angry words they will giuegive blowes, for blowes wounds, and for wounds death. And therefore the Wiſe man ſaith; That anger is cruell, and wrath is raging: Prou. 27.4.Prou. 27.4. Yea it prouoketh men not onelyonly to reuenge ſmall iniuries; but alſo no iniuries; for anger rageth euen againſt the innocents, and 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 againſt Abel; Sauls againſt Ionathan and Dauid; Nebuchadnezzars againſt the three children; Herods againſt the innocents; the Scribes and Phariſes againſt Chriſt, as before I prooued.
But as anger cauſeth men to be hurtfull to all others,Anger moſt hurtfull to a mans owne familie. ſo eſpecially to thoſe whom they ſhould moſt louelove, cheriſh, and defend, that is, they who are of a mans owne familie: who becauſe they are neceſſarilie conuerſant with them, are continnallie ſubiect, and euen expoſed to their furie and outrage: the wife to their bitter ſpeeches (if they doe not worſe, that is, like mad men beate their owne fleſh) the children to furious and vnreaſonable correction, the ſeruants not onelie to reuiling ſpeeches, but alſo to cruell ſtripes and blowes: ſo that (as one ſaith well) we may know an angrie man, if wee but looke in the faces of his ſeruants,Plutarch de cohib. irac. §. Sect. 11. The euils which anger bringeth to common-wealth. namely, by their ſcarres and bruiſes.
And ſo much for the priuate euils which accompanie vniuſt anger. Now we are to ſpeake of the publike. Vniuſt anger is the cauſe of all tumults and vprores, ſeditions and conſpiracies, maſſacres and bloodie wars, yea the ouerthrow and confuſion of all cities and common-wealths. It is the cauſe which inciteth the Magiſtrate againſt the ſubiect, and the ſubiect againſt the Magiſtrate, the Prince againſt the people, and the people againſt the Prince, kingdome againſt kingdome, and nation againſt nation: and that not onelyonly vponupon waightie cauſes, but alſo vponupon trifling occaſions. For as to make a furious and vnquenchable flame, it is not materiall how ſmall the fire is that kindleth it, ſo the matter bee apt to receiue it wherein it is kindled, for one coale is enough to burne a whole citie, if it fall among flaxe, and one ſparke if it light in tinder or gunpowder: ſo it mattereth not how ſmall the cauſe is which inflameth anger, for if the minde which receiueth it be ſubiect to be inflamed, it is ſufficient to ſet on fire and conſume whole Kingdomes and Common wealths, eſpecially if power be correſpondent to the violence of the affection.
Infinite examples might be brought to make this manifeſt:Examples. Gen. 34. as of Simeon and Leuie, who in their anger put a whole Cittie to the ſword, though their quarrell were but to one man. Of Abimelech, Iudg. 9. 1 Sam. 22. Heſt. 3.who in his fury deſtroyed all the cittie of Sichem; of Saul deſtroying Nob; of Haman who being incenſed onelyonly againſt Mordecay, laide a plot for the deſtruction of the whole nation of the Iewes. But I ſhall not neede to ſtand vponupon it, ſeeing not onelyonly the booke of God, but alſo auncient hiſtories, yea euen our owne Chronicles and daily experience, doe make this but too euident.
You ſee then the manifold euils which waite vponupon this raging diſeaſe of the minde, vniuſt anger; for it is not onelyonly a deadly impoſtume breaking out in our ſelues, but alſo an infectious and contagious plague, which deſtroyeth whole peoples and common wealths. With how great care therefore ſhould wee vſe all good meanes and wholeſome remedies, to preuent or cure ſuch a dangerous diſeaſe?