Spiritual Physic to Cure the Diseases of the Soul, Chapter 2
Of vniuſt anger. Chap. 2.
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 onelyonly 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 vnderunder 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 man may be innocent before him, though his hands hauehave ſlayne his neighbour if his hart hauehave 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 hauehave 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 vsus in the expoſition of the ſixt commaundement Math. 5. 22. Whoſoeuer is angry with his Mat. 5. 22brother 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 vsus 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 vsus 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 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. LoueLove 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 louelove ſo hartie and entire but anger hath ſubdued it: The father in his anger forgetteth his louelove 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 louelove to bring foorth the fruites of hatred: yea it maketh a man to forget the louelove of himſelfe, as appeareth by thoſe men 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 hauehave reuenged his murther, by putting himſelfe to a wilfull death. As therefore we cannot diſcerne the heate of the ſunne, when wee 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.
Couetouſneſſe 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 ſee in their example who beeing 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; 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 vponupon their owne heades, that they may ouerwhelme another vnderunder 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 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 vsus prone vntounto euill, but this caſts vsus 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 vsus 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 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 vsus 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 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 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 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 louelove, whereby we ſo immoderately louelove 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 iniuries offered vntounto 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 louelove men are induced to thinke themſelues worthie of all louelove and honour; and therefore if a ſmall iniurie be offered vntounto 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 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 louelove 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 giuegive the raynes to our anger in perſuing it with reuenge.
Sest. 5.
The ſecond internall cauſe of vniuſt Anger is pride and arrogancie The ſecond cauſe of vniuſt anger pride.of ſpirit, which is a fruite of ſelfe louelove; 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 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 hauehave in Nebuchadnezer, who waxed pale for anger, becauſe he thought himſelfe diſgraced Dan, 3. 19in 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 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 hauehave 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 couetuouſneſſeanger 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 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 eueryevery 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 vponupon 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 onelyonly offended with iniuries, but alſo with ſhadowes and apparances, Nam vbi animum ſimul et corpus voluptates corrupère nihil tolerabile videtur non quia dura ſed quia molles patiuntur, for when volouptuous pleaſures Senec. deira. lib. 2. c. 25.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 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 hauehave 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 hauehave 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 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 vntounto their owne conſciences whether they are not prouoked vntounto 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 do and ſay behind their backs; how their ſeruants beſtow them ſelues in eueryevery 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. GiueGive 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 hauehave leſſe cauſe of anger, & more contentation of minde. Whereas by inquiſitiue inquirie after eueryevery 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 vsus; becauſe they are neere vntounto vsus and fall out thicke; and as it were one in the necke of another, then greater iniuries offered abroade vvhichwhich fall out more ſeldome and are not ſo much ſubiect to our view.
Sect. 9.
The ſixt internall cauſe is to hauehave an The ſixt cauſe credulitie & liſtning to tale-bearers. Pro. 26. 20open eare to eueryevery 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 hauehave 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 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 hauehave the ſame faultes or greater then thoſe which we eſpie in others, we would not haſtely be moued to choller vppon eueryevery trifling occaſion. But it is the cuſtome of mē adicted to anger, to imitate the Lamiae, who (as the Poets fayne) vſe 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 hauehave 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.