Spiritual Physic to Cure the Diseases of the Soul, Chapter 6
The manifould and great euils which accompanie vniuſt anger. Chap. 6.
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 vsus 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 vsus 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 louelove of God: for how ſhould we louelove God whom vve hauehave not ſeene, if we doe not louelove our neighbour whom wee hauehave ſeene? 1. Iohn 4. 20. And how doe we louelove Ioh. 4. 20our neighbour, if vppon no cauſe or eueryevery trifling cauſe, we be incenſed to iniuſt anger agaynſt him?
It ouerthroweth the principall part of Gods worſhip inuocation: for if we 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 vntounto the Lord we firſt ſeeke to be reconciled. Math. 5. 23. Mat. 5. 23ſo 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 hauehave vsus 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 vntounto God continuing in our Anger, vvhat doe wee els but intreate the Lord that he will continue his anger towards vsus? A notable place to this purpoſe we hauehave. 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 merciemercy 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 hauehave their minds diſturbed and diſtracted either by thinking vponupon the iniurie, or els of reuenge. So that there is not one commaundement 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 vntounto 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 louelove our neighbours as our ſelues: for anger in ſteed of performing any duties of louelove, 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 vponupon particulars, but by this which hath beene ſaid it is apparant, that the furious flame of anger doth conſume in vsus all the vertues and ſanctifying graces of Gods ſpirit, wherein principallie the Image of God conſiſteth.
Sect. 2.
Secondlie as it defaceth in vsus the image of God, ſo it doth make vsus like 1. Vniuſt anger maketh men like the deuill.vntounto Sathan, for hee is the ſpirit of diſcenſion, wrath and reuenge, as God is a ſpirit of louelove 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 onelyonly murthering Ioh. 8. 44himſelfe, 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 vsus 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 vsus. Math. 6. 14. 15. If therefore wee retayne our anger towardes our brethren, God will retaine his anger towards vsus. 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 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 deſperately 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 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 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 phyſick of the minde, correction and chaſtizement, to worke deſired effect, they muſt be vſed ſparingly and not for eueryevery 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 eueryevery toye and ſmall ouerſight prouoke anger, and anger incite to ſcoulding and fighting, not onelyonly 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 eueryevery 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 eueryevery little ſlippe, hee make the offendour 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, 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, 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 louelove and ſonne like feare, which more ſtronglie conteineth them in obedience, and more forcibly reſtreineth them from committing any fault 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 hauehave 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 hauehave 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 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 vnderunder 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 itvglie and horrible then any of them. For it maketh the haire to ſtand an end, 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 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 hauehave 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 foes to hurt him, doth with his owne hands offer violence vntounto 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. 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 vntounto 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. 11in 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 hauehave in Symeon Examples. Gen. 34. 25.and Leuy, vvho like madde men imbrued 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 onelyonly 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 vvhichwhich rage imployeth it. Lyke vntounto 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 vvhichwhich is pleaſing and acceptable vntounto it. VVhereby it euidentlye appeareth, that furious anger is 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 vsus 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 vsus 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 vsus, 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 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 onelyonly 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 onelyonly 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 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 hauehave 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 onelyonly 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.hauehave 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 vsus carefully arme our ſelues agaynſt the violence of this paſſion, and manfully repell this fiery dart, with the ſhield of fayth. 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 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 vsus not to make friendſhip with an angry man, becauſe he wilbe ſure to breake it. Pro. 22. 24. wel Pro. 22. 24therefore may that ſpeach of Juno to Alecto be applyed to anger.
Tu potes vnanimes armare in praelia fratres, Virgil Aeneid. lib. 7atque odiis verſare domos.
thou it is who cāſtarme moſt louing brethrē one againſt the other, & ouerthrow 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 hauehave vnwittingly and vnwillingly bene offered; for angry wordes they will giuegive 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. 4men not onelyonly 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 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 louelove, 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 onelyonly 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 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 onelyonly 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 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. 3vvho being incenſed onelyonly 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 onelyonly 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 onelyonly 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?