Spiritual Physic to Cure the Diseases of the Soul, Chapter 5
Of the kindes of vniuſt anger. Cap. 5.
Sect. 1.
ANd ſo much concerning the cauſes and properties of vniuſt anger, now we are to ſpeake of the kindes thereof. It admitteth of a twofould diſtinction: firſt it is eyther hidden and couert, or els profeſſed and manifeſt. Hidden anger is Hidden anger which is comendable.of two ſortes; the firſt is commendable when as men labour by all meanes poſſible to ſubdue the affection & to ſmother the flame after it is kindled that it burſt not forth into vnſeemely wordes or actiōs ſauouring of reuenge. And this is a fruite of the ſpirite, which when it cannot repell anger and keepe it from entrance; in the next place it endeauoureth to expell and repreſſe it.
The other ſorte of hidden anger is to Hidden anger which is to be condemned.be cōdemned, when as men nouriſhing it in the hart do notwithſtanding conceale it, that they may hauehave the better oportunity of reuēge, which they are purpoſed to ſeeke with ſuch a full reſolution, that they refuſe all parley leaſt they might be brought to a truce or cōclude a peace. This anger is farre worſe then that which is profeſſed both in reſpect of the partie who is angry, and the other with whom he is angry. In reſpect of the partie himſelfe becauſe contayning in him this turbulent affection, it doth vex and torment him, like a raging fire which hath no paſſage, or a violent ſtreame whoſe current is ſtopped. And hereof it is that anger is ſayd to be of the vipers brood becauſe it pineth and conſumeth him in whom it is bredde. In reſpect of him alſo with whō he is angry, becauſe it maketh him leſſe wary in preuenting his malice, & therfore the more eaſily ſurpriſed. In regard whereof a ſecret enemie is more daungerous then one who profeſſeth his emnitie, for as a ſmall companie of men lying in an ambuſhment, will more eaſely ouercome a greater force, then if they ſhould march agaynſt them with banners diſplayed: ſo a weake enemie hiding his anger and watching his beſt oportunity of reuenge, is more like to circumuent and ſurpriſe one more mightie then himſelfe, then if he ſhould profeſſe his malice.
Examples hereof wee hauehave in the Examplesſcriptures: in the olde ſerpent who cloked extreame malice vnderunder goodly wordes and fayre promiſes, profeſſing himſelfe a kinde friend to our firſt parentes when hee wholy intended their eternall deſtruction. Gen. 3. 1. &c. as alſo Gen. 3. 1.in Cain who talked familiarly with his brother as in times paſt when as he alreadie had reſolued his murther in his hart, which alſo preſently after he acted with his hands. Gen. 4. 8. So Abſolon like a cunning Gen. 4. 8.courtier concealed deadly malice two yeeres together againſt his brother Ammon; to the end that beeing not ſuſpected he might obtayne the more fit oportunitie of reuenge. 2. Sam. 13. 22. 23. 2. Sam. 13. 22. 23.The like example we hauehave in Ioab who kindly ſaluting Amaſa cruelly ſtabbed him while he louingly embraced him. 2. Sam. 20. 9. As alſo in the traytor Iudas who betrayed his mayſter while he kiſſed 2. Sam. 20 9.him. Luk. 22. 47. Neyther is our age fruitfull in all ſinne, barraigne of ſuch Luk. 22. 47.example…: for how many Italionate machiuilians liue among vsus, who will not ſticke to giuegive moſt kinde congeis with hand cappe and knee, to them from whom they are moſt en…r…nged in their harts; and looke moſt ſmoothly vppon them agaynſt whom they hauehave conceyued deepeſt malice? So that their anger is like vntounto riuers which are moſt daungerouſly deepe where the ſtreame runneth ſtilleſt and ſmootheſt. If you aſke theſe men the reaſon hereof, they wil tell you that (according to the rules of their maiſter Machiuill.) Profeſſa perdunt odia Senec in Medea.vindictae …ocum. Profeſſed anger taketh a way oportunitie of reuenge▪ but let vsus know that as in malice, and diſſembling thereof, they are like vntounto the Deuil himſelfe, ſo without repentance they ſhall be like to him in puniſhment. And ſo much for hidden anger.
Sect. 2.
Profeſſed anger is to be ſeene when eyther Profeſſed anger two fould.men of ſet purpoſe do neglect the ſignes and duties of louelove, or els in ſhewing & bringing forth the fruits of āger. For the firſt: ſome in their anger are ſullenly 1. Sullen or ſilent anger.ſilent from day to day, and monethmonth to monethmonth, not vouchſaufing to ſpeak a worde to thoſe with whom they are diſpleaſed, though they dayly conuerſe with them; as though with their louelove & charitie they had loſt their tongues alſo. But ſuch mē forget the end why God gaue them a tongue, that is, that it might be not onelyonly an holy organe to ſing our creatours prayſe, but alſo that we might be enabled thereby to conuerſe more familiarly and louingly one with another; as alſo that thereby we might preſerue this louelove begun by taking away all offence; for as the lord hath giuen a tongue to enquire out an iniurie as alſo to reproue and reprehend the offendour, ſo he hath giuen the ſame tongue to make …iuſt excuſe for the working of reconciliatiō. It may be if thou wouldeſt come to expoſtulate the matter with thy neighbour, he would eyther iuſtly excuſe his fault, or humbly confeſſe it and deſire pardon, vvhereas now thou makeſt him thine enemie by denying him all meanes and hope of reconciliation: for what hope can he conceiue of peace, ſeeing thou wilt not ſo much as come to a treatie.
Sect. 3.
Secondly profeſſed anger is ſhewed 2. Anger is manifeſted by euill ſpeaking or euil doing. 1. Euill ſpeaking.by the manifeſt fruites thereof, and they are of two ſortes euil ſpeaking and euill doeing. By euill ſpeaking, as when men do manifeſt their anger in ſpightfull rayling vvordes vvhichwhich are farre vnbeſeeming not onelyonly a Chriſtian, but alſo an honeſt infidell. This is condemned in the one and thirtie verſe of this chapter. Let all bitterneſſe, anger, and wrath crying, (that is clamorous rayling) and euil ſpeaking be put away from you. And that vve may the rather be moued to abſtaine from this odious vice, let vsus cōſider that God made the tongue to be an inſtrument of his prayſe and not to diſhonour him by curſed ſpeaking. And therefore hee vvill not hould him guiltleſſe, vvhichwhich makes this heauenly organe of his ſpirite created to ſhewe forth the creators prayſe a curſed inſtrument of Sathan in reuiling and ſlaundring our neighbour▪ and this our Sauiour Chriſt teacheth vsus: Whoſoeuer (ſayth he) ſhal ſay vntounto his brother Raca; (that is the leaſt worde of reproch) ſhalbe worthy to be puniſhed with a councell (that is an aſſembly or ſenate of Magiſtrates) And whoſoeuer ſhall ſay foole ſhalbe puniſhed with hell fire Math. 5. 22. Let vsus remember that by our wordes we ſhalbe Mat. 5. 22iuſtified and by our wordes we ſhalbe condē demned: and good reaſon, for Verba ſunt animi indices, the tongue is the harts interpreter, and therefore our ſauiour Chriſt ſayth, Ex abundantia cordis os loquitur. Math. 12. 27 34.Out of the abundance of the hart the mouth ſpeaketh. yea this the wiſe Socrates well knew; and therfore when a certayne father had ſent his ſonne to him, to the end that ſeeing him he might perceiue his diſpoſitiō, he ſayd to the young man: Loquere adoleſcens, vt te videam ſpeake young man that I may ſee thee, noting therby that the diſpoſition of his hart was beſt knowen by the wordes of the mouth. Seeing therfore God iudgeth according to the hart, and ſeeing the hart is beſt diſcerned by the tongue great reaſon it is that by our words wee ſhould be iuſtified or condemned▪ let vsus remember alſo that if for eueryevery idle Math … 36.worde we muſt geue an accoumpt at the day of Judgement, how much more for rayling and reuiling ſpeaches? and if theſe meditations alwayes runne in our mindes we will in our greateſt Anger followe the practize of the Prophet Dauid, Pſa. 39. 1. that is, we will bridle our mouthes that we may not ſinne with our Pſa. 39. 1.tongue.
Secondly profeſſed anger is expreſſed 2. Euill doing.by euill doeing, when either in our anger we offer imuries or ſeek reuenge for thoſe which are offered vsus; both which are forbidden in the word of God. The firſt Leuit: 19. 13. Thou ſhall not doe thy neighbour wrong and Pſa. 15. 3. it is ſet Leuit. 19. Pſa. 15. 3.downe for a note of an inheritour of Gods kingdome not to doe euill to our neighbour: and conſequently he that is prouoked by anger to offer iniury to his brother, can hauehave no aſſurance with out repentance that he is an heire of Gods kingdome. And this may Math. 5. 22.further appeare Math: 5. 22. for if hee who vſeth reproachfull wordes bee in daunger of hell fire, what ſhall wee thinke of him that goeth further, namely to wicked deedes? as therefore wee tender our ſoules ſaluation, let vsus rule our hands though wee cannot rule our affections.
Secondly it is expreſſed by reuenging iniuries receaued, vvhichwhich though it be not altogeather ſo great a ſinne as the other, yet it is alſo condemned and forbidden as no ſmall ſinne in the worde of God. Math. 5. 39. Reſiſt not euill but to him Math. 5. 39.who ſmiteth thee on the right cheeke, turne the left alſo. &c. Rom. 12. 19. Auenge not your ſelues, for it is written, vengeance is Rom. 12. 19.mine, and I will repay ſaith the Lord. And ſo much for the firſt diſtinctiō of anger.
Sect. 4.
Secondly anger is diſtinguiſhed into three kindes in reſpect of the ſubiect A ſecond diſtinctiō of anger in reſpect of the ſubiect.thereof: The firſt is of thoſe who are ſoone angrie and ſoone pleaſed. The ſecond of them who are ſlowe to anger and alſo ſlowe in beeing reconciled. The third of thoſe who are ſoone prouoked to anger, and alſo long continue in it.
For the firſt they may not vnfitly be 1. Haſty anger.compared to flax which is ſoone kindled & ſet on fire, but ſoone alſo extinguiſhed vnleſſe the flame be continually nouriſhed with new matter: ſo their anger is eaſily inflamed by the leaſt ſparke of occaſion, but ſoone mitigated vnleſſe it be nouriſhed with new prouocations▪ or their anger may be likened vntounto …r… in thornes which maketh a great blaze for the time, and yeeldeth a crackling noyſe but ſoone goeth out vnleſſe a new ſupplie of matter be continually added: ſo they are ſoone inflamed, but when their anger hath a little ſpent it ſelf in wordes like the crackling of thornes, it is ſoone quenched and pacified.
Theſe mē in the world are ſaid to hauehave Haſty natures in the world commended.the beſt natures, but intruth it is farre otherwiſe. For that nature is beſt which moſt reſembleth God himſelfe, who as he is ſlowe to anger ſo he is ready to forgeue. Pſa. 103. 8. 9. If therfore we would Pſa. 103. 8. 9.in truth hauehave good natures we muſt imitate the Lord, that is, bee long before wee are prouoked to Anger and readie to be reconciled; to the firſt we are exhorted Iam: 1. 19. Be ſlow to wratb; to the Iam. 1. 19.latter, Math: 5. 25. Agree with thine aduerſarie quicklie, and that not onelyonly when Math. 5. 25.thou haſt offended him, but alſo when he hath offered the iniurie vntounto thee and that not once or twiſe or till ſeauen times, but vntounto ſeuentie times ſeauen times, as our Sauiour exhorteth Math. Math. 18. 22.18. 22.
Sect. 5.
But leaſt we ſhould content our ſelues Haſty anger forbidden.with this nature which of naturall men is thought commendable, let vsus conſider firſt that it is condemned and forbidden in the word of God. Eccl. 7. 11. be Eccle. 7. 11thou not of an haſtie ſpirit to be angry, for anger reſteth in the boſom of fooles. Yea our Sauiour condemneth it as murther in Gods ſight. Math. 5. 22.Math. 5. 22.
Secondly we are to conſider, that this haſtines to anger is a fooliſh vice, for as Haſtineſſe to Anger a fooliſh and dangerous vice.it alwayes beginneth with raſhneſſe, ſo it moſt commonly endeth with repentance; for after the haſtie man hath iniured his neighbour by vnaduiſed words or iniurious deeds, then he ſheweth himſelfe ſorie for it; and ſo like a fooliſh Surgeon firſt he breaketh his head and after giues him a plaiſter, which though it heale the wound, yet oftentimes it leaues a ſcarre.
And yet I ſpeake of the leaſt euils which accompany raſh anger, for how many hauehave there been who in their furie hauehave reuealed their friends ſecrets, more deere vntounto them then their owne liues? yea how many thorough this raſhe anger hauehave violated the perſons, nay murthered them with whom they were linked in the ſtraighteſt bond of friendſhip? & ſo hauehave done that in a moment which they hauehave with bitternes repented the whole courſe of their liues, then the which no greater follie can be committed. And therefore it is well ſaid of the wiſe man, Pro. 14. 17. He that is haſtie to Pro. 14. 17.anger committeth follie, and verſe 29. Hee that is ſlow to anger is of great wiſdome, but verſ. 29be that is of an haſtie minde exalteth follie. And leaſt we ſhould thinke that he ſeldome thus offendeth, he telleth vsus. Pro. Pro. 29. 22.29. 22. that a furious man aboundeth in tranſgreſsion. Pro. 12. 16. Eccl. 7. 10.
Sect. 6.
But here the chollerick mā wil alleadge for himſelfe, that he is haſtie by nature Obiect. and therefore to be borne with. I anſwere, Anſwer. that wee hauehave not this nature by creation, for we were created according to Gods owne image, who is ſlowe to anger; but this corruption hath taken hould of vsus by reaſon of our originall ſinne; and therfore we are not to excuſe one ſinne by another, but rather earneſtlie to labour that this pollution may be waſhed away with the water of Gods ſpirit, who by his grace doth reforme nature. For thoſe who are regenerate by the holy Ghoſt, though naturallie they be as rauenous and cruell as the Woolfe and Leopard, they ſhalbe made as milde and innocent as the Lambe and Kid: and though they be as fierce and furious as the Lion or Beare, they ſhall become as tame and gentle as the Cowe or Calfe, according to the Prophecie, Eſa. 11. 6. 7. Eſay. 11. 6. 7.The Woolfe ſhall lye with the Lambe, and the Leopard ſhall lye with the Kid; and the Calfe and the Lyon & the fatte beaſt togeather, and a little childe ſhall leade them, and the Beare ſhall feede with the Cowe and their young ones ſhall lye togeather: not that regeneration doth take away nature and the affections, but becauſe it doth partlie ſubdue their violence and furie, and partly ſanctifieth and reformeth them; ſo that whereas they were hurtfull and and pernicious, now they are good and profitable to themſelues and others, the qualitye and the obiect of them beeing altered. Their louelove which vvas immoderately ſet on the world and the pleaſures of the fleſh, is now fixed vppon God, their neighbour, and ſpirituall things. Their ambitious hope vvhichwhich expected nothing but honours and riches now longeth after the preſence of God and fullneſſe of ioy in the heauenly Ieruſalem. Their timorous feare wherby they were reſtrained from doing good, and conſtrained to do that which was euill, becauſe they would not diſpleaſe men; is now a notable bridle to curbe in their vnlavvfull deſires, and a ſharpe ſpurre to prick them forvvarde in the courſe of Godlyneſſe, becauſe they would not offend God; and whereas before it was a corrupt fountaine from which nothing did ſpring but polluted ſtreams of ſinne, whoſe deſcent is into the deepe gulph of eternall perdition, now it is become the Welſpring of life to make vsus auoide the ſnares of death, as it is, Pro. 14, 27. So Pro. 14. 27.likewiſe raſhe and vnbrideled anger, which before regeneration cauſed men to rage againſt the perſon of their neighbour, doth now oppoſe it ſelfe againſt ſinne and vniuſtice onelyonly, whereby God is diſhonoured and the church and common wealth damnified.
Sect. 7.
Do not therefore hereafter excuſe thy furious and raſhe anger by alleadging thy nature, for thou mighteſt as well ſay, I cannot abſtaine from it, becauſe I am carnall and vnregenerate, as becauſe I am haſtie by nature: for thoſe who hauehave laide aſide the olde man, and are renewed by Gods ſpirit, hauehave this affection partly tamed and ſubdued, and partly ſanctified, reformed, and made fit for neceſſary and profitable vſes: whereas on the other ſide they that let the raynes looſe to this corrupt affection were neuer waſhed with the water of Gods ſpirit, and conſequently while they continue in this ſtate cannot enter into the kingdome of Heauen Ioh. 3. 5.
But that we may neuer alleadge this Ioh. 3. 5.vaine excuſe let vsus conſider further that it is no better then Lazers ragges to couer the deepe feſtred ſores of our corruption; or then Adams fig leaues to hide the nakedneſſe of ſinne, which may be as fit a vizour to diſguiſe euen the moſt vgly vices as this of anger: for nature corrupted prouoketh not onelyonly to raſh anger, but alſo to all outrages. And therfore the murtherer by as great ſhewe of reaſō might excuſe his murther becauſe he is by nature cruell; or the adulterer his adultery becauſe he is by nature lecherous; or the theeſe his theft becauſe he is by nature couetous, as the haſtie mā his anger becauſe he is by nature chollericke. As therefore if a muttherer or theefe ſhould come before a iudge, and excuſe his fact by ſaying it was his nature, and therefore he could not chooſe but commit it, the Iudge would anſwere that it was his deſtinie alſo that hee ſhould bee hanged: ſo when vve ſhalbe arraigned before the Lord chiefe iuſtice of heauen and earth, the alleadging of our corrupted nature will be ſo farre from excuſing vsus, that it alone wilbe ſufficient to condemne vsus. And ſo much for the firſt ſort of anger which is to be ſeene in angry and chollericke men.
Sect. 8.
The ſecond ſort is of ſuch as are 2. Anger which is ſlowly entertained but long retayned.ſlow to anger, but beeing incenſed are hardly pacified. And theſe are like vntounto more ſolid timber, which is long before it be kindled, but beeing kindled continueth long in burning. As theſe are better then the other in reſpect of their ſlownes to wrath, ſo they are farre worſe becauſe they continue in it; for anger retayned becommeth hatred, which is an affection farre more pernitious then anger it ſelfe, and much more incorrigible; for as raſh anger is moſt commonly ioyned with repentance, ſo this inueterate anger is alwayes ioyned with perſeuerance in euill. And he that is ſubiect thereunto doth not onelyonly fall into ſinne, but alſo is reſolued to continue in i…; yea he taketh delight therein oft times by meditating on reuenge; as we may ſee in Eſau who was reſolued to retayne his anger agaynſt Iacob till his fathers death, and in the meane time comforted himſelfe by thinking on reuenge, Gen. 27. 41. 42.Gen. 27. 41. 42.
But if we would be the children of our heauenly father; vve muſt reſemble him not onelyonly in ſlowneſſe to anger but alſo in ſwiftneſſe to forgeue: and thoughour brother offend vsus ſeauentie times ſeauen times, yet muſt we continually be readie to imbrace reconciliatiō. Math. 18. 22. and ſo we ſhall not be ouercome Math. 18. 22.of euill, but ouercome euill with goodneſſe, as the Apoſtle exhorteth vsus. Rom. 12. 21. Whereas if we continue in malice we ſhall make our ſelues like Rom. 12. 21.vntounto Sathan, and ſubiect to Gods wrath: For vvith vvhat meaſure we mete it ſball bee meaſured vntounto vsus agayne. Math. 7. 2. Math. 7. 2And as we forgeue men their treſpaſſes, ſo will our heauenly father forgeue vsus. Math. 6. 14. 15. and ſo much for the Mat. 6. 14 15.ſecond ſorte.
Sect. 9.
The third ſorte is of them who are Haſtineſſe to anger & ſlownes to reconciliation.eaſily prouoked vntounto anger, and beeing prouoked wil neuer be reconciled. Theſe men are monſters in nature, and flat oppoſite to the Lord: for whereas he is ſlowe to anger and readie to forgeue, they are moſt ſlow to forgeue and moſt prone to anger. This anger I know not how to expreſſe, nor to what I may compare it, ſeeing naturall things cannot reſemble it, becauſe it is monſtrous and agaynſt the nature of all things ſauing man. For the moſt fierce Lions & cruel Tigers hauehave ſome cauſe which incenſeth them to anger, and ſome meaſure and end of their fury after it is prouoked: and therefore they are farre worſe who are angry without a cauſe and know not how to make an end. Seeing therefore naturall things are not fit to reſemble them, let vsus conſider artificiall. they are like vntounto tinder, which beeing kindled with the leaſt ſparke will alſo retayne the fire till it be conſumed: but herein they are vnlike; the tinder may eaſily be extinguiſhed but their anger can by no meanes be mittigated, the tinder doth but conſume it ſelfe, or at the leaſt thoſe things which are neare about it, but thoſe that are from them furtheſt diſtant are often ſcorched vvith the burning heate of their furious paſſion. It is like vntounto vvild fire vvhichwhich moſt eaſily taketh hould of eueryevery thing and is moſt hardly quenched, but herein it is farre more violent and pernitious, that whereas wild fire may be exſtinguiſhed vvith Vinegere or Milke, this can be quenched onelyonly with bloud yea vvith the heart bloud. There is nothing therfore in the world naturall or artificiall, vvhichwhich doth ſufficiently expreſſe this vilde affection; it onelyonly can be reſembled by the malice of Sathan, who for no cauſe maligned God and vsus, and yet his malice will neuer hauehave end, vnleſſe therfore we would be worſe then all things naturall or artificiall, yea as bad as the diuell himſelfe, we muſt be eyther ſlow to anger or readie to forgeue.