Spiritual Physic to Cure the Diseases of the Soul, Chapter 9
The remedies to expell or bridle Anger. Cap. 9.
Sect. 4.
ANd ſo much for thoſe meanes and remedies, whereby we may preuent and repell anger before wee fall into it. Now in the next place I will ſet downe, how we are to behaue our ſelues after that anger hath made an entrance, and taken place in vsus. And this the Apoſtle teacheth vsus in the reſtraint: Let not the Sunne goe downe on your wrathe. That is, if thorough infirmitie yee fall into vniuſt anger, yet continue not in it, but rather abandon this corrupt affection with all poſſible ſpeede. So that our anger muſt not ſleepe with vsus, and after wee awake, awake alſo; we muſt not vſe it like our garments, laye it aſide ouernight, with a purpoſe to take it againe the next daye: but rather vvee are to put it off lyke the olde man, with full reſolution neuer agayne to entertayne or aſſume it, or like ſome polluted ragges vvhichwhich are not vvorthe the wearing. And this muſt wee doe not once or twiſe, but if eueryevery day with the ſunne anger ariſe in our harts, we are eueryevery day to diſlodge and expell it, before the ſunne going downe. And as the night doth coole the heate which in the day time the ſunne hath made; ſo muſt it alſo quench the flames of anger kindled in our harts. And not without The daunger of anger retained.great reaſon he requireth that before night commeth, we abandon anger, for otherwiſe we ſhall giuegive place to the diuells tentations, as he intimateth in the wordes following: for hauing exhorted, vsus not to let the ſunne goe down on our wrath he preſētly addeth: Neyther giuegive place to the diuell. Noting thereby that they who do not onelyonly entertaine anger in the day, but alſo lodge it in the night, do thereby lay thē ſelues open to the fiery darts of Sathan. For he continually goeth about like a roaring ſeeking 1. Pet. 5. 8,whom he may deuoure. And when he findeth ſuch as hauehave retayned anger euen in their beds, thinking them a fit pray, he approcheth & with his bellowes of fury, he more inflameth the fire of anger, till it flameth out into furious reuenge. he aggrauateth the iniury receiued, telling thē that if they put vp ſuch an indignity, they wil expoſe thēſelues to the like, or for ſuffering this looſe all their credit and reputation, by incurring the note of cowardize. And ſo hauing wrought in their harts a full reſolution to take reuenge, in the next place he putteth into their heades the moſt fitte meanes and oportunitie of performing it with all rage and cruelty. And ſo often times it commeth to paſſe that when they ariſe, they put that in practiſe which they hauehave deuiſed lying vppon their pillow.
To preuent therefore ſo great an euil; if we cannot altogeather repel anger, yet let vsus ſoone expell it. For though at the firſt it be but a ſmall ſparke, yet if it bee nouriſhed it will quicklye increaſe to a furious flame. As therefore when a houſe is newly ſet on fire, men labour earneſtly, and with all ſpeede to to quench it, before it hauehave taken hould of the mayne poaſtes and great beames; otherwiſe it will be too late afterward, when it is increaſed to his full ſtrength: ſo when our heartes are firſt ſet on fire with anger, we are preſently to quench it, with the water of the ſpirit, for after we are throughly enflamed, it wilbe too late to apply any remedie till the flame hauc ſpent it ſelfe.
But ſome will ſay, I fall into anger many times when I neuer meane it, and it Obiection hath ouercome me before I am aware; how therefore ſhould I preuent that which I do not foreſee, or free my ſelfe from it, ſeeing it violently ouerruleth me? Anſwere.
To the firſt I anſwere; that if we carefully watch ouer our ſelues wee ſhall eaſily perceaue when we are inclining to anger: for as there are many ſignes vvhichwhich goe before a ſtorme, and many ſymptomes vvhichwhich diſcouer diſeaſes before we fall into them: So we may eaſily diſcerne in our ſelues many notes and ſignes, of this tempeſtuous ſtorme and raging feuer of the minde, vniuſt anger.
To the other I anſwere; that anger doth not preſētly as ſoone as it is entred into the hart ouerrule vsus, before it be growne to greater ſtrength then it hath at the firſt, for as the greateſt fire hath but a ſmall beginning, and when it hath but begun, is eaſily quēched: ſo the moſt furious anger attayneth not to his full ſtrength at the firſt entrance; but by little and little increaſeth like a flame, by taking hould of new matter. And therefore howſoeuer after it hath wholy inflamed a man, it is moſt hardly quenched, yet in the beginning thereof, it is eaſily ſuppreſſed.
Sect. 2.
But let vsus ſee the meanes how The firſt meanes to withdraw the foode thereof.we may ſubdue anger after it hath giuen the aſſault. The meanes is by withdrawing the foode from it, wherwith it is nouriſhed. For as the greateſt fire if new matter be not ſupplied will of it ſelfe go out: ſo the moſt furious anger will ſoone be mitigated, if it be not continually nouriſhed with a new ſupply of matter.Multiplying of words the chiefe foode of anger.
The cheife nouriſhment vvhereby anger is nouriſhed and increaſed, is multiplying of vvords, for though the iniurie at the firſt be ſmall, yet if eyther it be aggrauated by him that ſuffereth it, or defended by him that offereth it, it incenſeth men to great anger. Well therefore in this reſpect may wordes be ſayd to be but vvinde; for as nothing ſooner then vvinde cauſeth a ſmall ſparke to burſt out into a furious flame: ſo nothing ſooner doth cauſe a ſmall ſpark of anger increaſe to a raging flame of reuenge, then the vvinde of vvordes. We are not therefore to imagine vvith ſome, that wee can diſgorge our ſtomacks of anger by vomitting our ſpleane in bitter vvordes; for they do not onelyonly in their owne nature whet and ſharpen our owne affections, but alſo prouoke the other with vvhom vve are offended to requite vsus vvith the like, and ſo to adde new matter to the old flame. As vvell therefore may we think to quench the fire vvith vvood, as anger with vvordes, for as vvood is the nouriſhment of the fire, ſo vvordes are then ouriſhment of anger. Let vsus rather in our anger imitate the vviſe Socrates, vvho vvhen hee vvas moſt angrye vſed moſt Plutarch. decohib. irac.modeſty mildeneſſe of ſpeach & lowlineſſe of voice, and ſo vvithdrawing the nouriſhment from the fire of anger, it will ſoone of it ſelfe be extinguiſhed.
Sect. 3.
The ſecond meanes to ſubdue anger, The 2. meanes to withdraw a mans ſelfe out of companie. 1. Sam. 20 34.is to get out of the companie of others, eſpecially of them vvho hauehave offended vsus, according to the example of Ionathan 1. Sam. 20. 34. vvho beeing iuſtly prouoked by his vniuſt and cruell father, roſe from the table and departed, leaſt by his fathers prouocations, hee might hauehave done or ſayd that vvhichwhich did not beſeeme him. vvhoſe practiſe if we would imitate, we ſhal not only appeaſe our anger by remouing out of our ſight the obiect & cauſe therof; and preuent further occaſions of increaſing it, but alſo couer our infirmities, vvhichwhich otherwiſe vvee ſhould diſcouer by the violence of the paſſion.
As therefore they who are vexed with the falling ſickneſſe (if they cannot by their ordinarie remedies preuent their fit) wil go out of the company of others, that falling ſecretly, they may hauehave noe witneſſe of their deformity; ſo they who are not able to curbe in their anger with the rayne of reaſon, were beſt to withdrawe themſelues and to keepe priuate, vvhile their fit laſteth; that ſo they may hide the vgglineſſe of their vice, which being ſeene doth often moue their aduerſaries to ſcorne and laughter, and their friendes to ſorrow and pity. And this is made a note of a vviſe man by the vviſeſt▪ Pro. 12. 16. A foole in a day ſhalbe Pro. 12. 16knowne by his anger, but he that couereth his ſhame is wiſe.
Sect. 4.
The third meanes to vanquiſh anger, The 3. meanes to reſtrain it for a while frō burſting out into fury.is for a vvhile to bridle and reſtrayne it frō burſting out into preſent reuenge. For if we reſiſt it in the firſt encounter, we ſhall finde the ſtrength thereof much vveakened. & this the wiſe Athenodorus knew wel; who being to depart frō Auguſtus, was requeſted by him that he would Plutarch. in Apotheg.leaue behinde him ſome good inſtruction for the vvell gouerning of his empire, to whom he gaue this counſayle, that he ſhould do nothing in his anger, before he had numbred on his fingers the letters of the Greeke Alphabet. An example hereof vve hauehave in Socrates, vvho finding his anger incenſed againſt his ſeruant, deferred to take correction, ſaying: I would beate thee if I were not angry. Senec de ira li… … cap. 15And alſo in Plato, vvho being prouoked to anger by ſome notable fault committed by his ſeruant, tooke a cudgell into his hands, and held it ouer him a good ſpace, as if he would hauehave ſtroken; And being aſked of his friend Speuſippus, vvhat he meant by ſuch kinde of act on. O (ſayd he) Exigo paenas ab homine iracundo. I take puniſhment of one Senec. de ira lib. 3. cap. 12.vvho is angry; meaning of himſelfe, by bridling his affection. If then the heathen could thus deferre and curbe in their vnruly paſſions; vvho had onelyonly the ſmall glimſe of natures light, and heathen Philoſophie to direct them; let vsus be aſhamed to come behinde them, ſeeing vve hauehave not onelyonly that, but alſo the bright ſunne ſhine of the vvorde of God to guide vsus.
And that wee may the rather be moued to abſtaine from ſuddaine and deſperate reſolutions when our anger is prouoked, let vsus conſider, that we are in great daunger to do thoſe things in a moment, which wee ſhall repent our whole life; for Ira breuis furor: Anger is a ſhort madneſſe. That in ſuch ſhortneſſe of time we cannot rightly examine the circumſtances of the matter, which in ſuch eaſes are moſt materiall, vvhereas veritatem dies aperiet. Truth is the daughter of time, and will bring all to light. Quicquid voles quale ſit ſcire tempori trade. Nihil diligenter in fluctu cernitur. Whatſoeuer thou wouldeſt be perfectly informed Senec. de ira. lib. 3 cap. 12.of, commit it to time, for nothing is thoroughlie knowne on the ſuddaine. That it is a foule ſhame, firſt to be angrie, and then to iudge, firſt to take puniſhment, and then to examine the cauſe; that is to ſay, whether hath offended, he that taketh puniſhment, or he on whom it is inflicted: whereas in proceſſe of time the truth will appeare, whether reuenge may be more iuſtlie taken or omitted. And then if after due examination hee inflict deſerued puniſhment, it will bee more effectuall for the reformation of the offendour, when he ſeeth that it doth rather proceede from true iudgement, then from the ſpleene. As therefore Phocion ſayde to the Athenians, vvhen by hearing of Alexanders death, they were thereby moued to vſe more vnbrideled ſpeeches, and inſolent practiſes. O yee Athenians if Alexander be dead to day, hee will be dead to morrowe alſo; And therefore Plutarc. de cohib. ira.you may well deferre theſe courſes, till yee be fully informed in the truth: ſo may I ſay to the angrie man: do not ſo haſtilie reuenge thy ſelfe on thy inferiours, for if it be a fault to day, it will be a fault to morrowe alſo: and as one Senec. lib. 2. de ira ca. 23.ſaith, Poteſt paena dilata exigi, non poteſt exacta reuocari; Puniſhment delayed may bee inflicted, but beeing inflicted it cannot be recalled. Non peribit poteſtas iſta ſi differetur. Sine id tempus veniat quo ipſi iubeamus. Thy power to puniſh Senec de ira. lib. 3 … 32.beeing deferred is not loſt: let it therefore ſo long bee delayed, till thy ſelfe may commaunde the puniſhment to be inflicted, and not thy paſſion of anger.
Sect. 5.
The fourth meanes to ſubdue anger is this: Let the angrie man thinke with The 4. meanes.himſelfe whether he is purpoſed euer or neuer, to laye aſide his anger. If euer, how much better were it that he ſhould leaue his anger, then that it ſhould leaue him? that he ſhould vanquiſh it, then that it ſhould be ouer come of it ſelfe? that he ſhould quenche it with the water of the ſpirit, then that it ſhould laſt vntill it burne out? for not onelyonly this but all other paſſions will in time tyre themſelues, and fall downe vvith their owne ruine. But if they purpoſe to liue in perpetuall enmity, let them conſider that they nouriſh in themſelues a Viper, vvhichwhich vvill fret out their owne bowels. For vvho receiueth more vexation griefe and diſquietneſſe by anger then himſelfe, vvho is ſubiect to the paſſion? and what doth ſooner cut off the thred of life, then the ſharpneſſe of fretting griefe? Laſtlve, let him thinke with himſelfe what good time he ſpendeth in a badde matter, which being ſo ſhorte and precious, ſhould bee more eſteemed and better imployed; as in ſeeking to get friends, and not to looſe them being gotten by vniuſt anger, in pacifying and reconciling enemies, rather then exaſperating them by offring new iniuries; in performing the workes of charity & Chriſtianity: that ſo we may heare at the latter day that comfortable ſentence. Come yee bleſſed and inherite the kingdome prepared for you: For I was an Mat. 25. 34hungred and you gaue me meate, &c. rather then in acting the workes of the fleſh, among which anger is numbred, Gal. 5. 20. which who ſo commit ſhall Gal. 5. 20.not inherite the kingdome of God, but ſhall heare that fearefull ſentence, Goe yee curſed into euerlaſting fire, which is prepared for the diuell and his angels.Math. 25. 41.
Sect. 6.
The laſt and chiefe meanes both to The laſt meanes feruent prayer.keepe vsus from falling into anger, and to ſubdue it after it hath taken hould of vsus, is earneſt and hartye prayer vntounto God, that he would vouchſafe vsus the gratious aſſiſtance of his holy ſpirite, vvhereby our affections may be ſo ruled and ſanctified, that they being freed from naturall corruption, may be made fit and ſeruiceable for the ſetting forth of his glory, the good of our brethren, and the furthering of our owne ſaluation. For it is only the water of the ſpirit, and the ſhield of faith, which is able to quenche the furie of our paſſions; and prayer is a chiefe meanes to obtaine Luk 11. 13theſe ſpirituall graces at Gods hands.