The Power of Godliness, Book 3 · Chapter 12
CHAP. XII. Severall Motives to stirre men up against carnall Anger. And the Objections that are usually made by passionate men, (by way of excuse) answered.
Question: WHat Motives should stirre men up to take heed of Carnall Anger?
A. The first may be drawn from the evil and hurtfull causes of unjust Anger: which are these. 1. Infidelity or unbelief in the word of grace. David rendring the cause of his patience and quietness,Psal. 38.13, 14, 15. that he was deaf and dumb, when the ungodly did molest and vex him, he seteth down this, that he waited upon God. Therefore it is to be attributed to infidelity, that men are so easily provoked to revenge, so apt to leap unto reproaches. For the heart of man being purged by faith, would extinguish those furies, and fervent motions of mind, at least would coole them much.Eccl. 7.9. 2. Folly exalteth Anger. Anger resteth in the bosom of fools. Amongst men he is accounted unwise, who is not suddainly moved to anger for an injury offered,Prov. 14.29. and doth not repell force by force, give taunt for taunt: but the Spirit of God farre otherwise brands him for a fool that is soon provoked to anger, or to seek revenge. 3. Self-love, whereby we so immoderately love our selves, that we never think of the injuries and indignities which we offer others, or else suppose them to be none; or else lightly esteem of them, as not worthy the recitall: but on the other side, it maketh men hainously aggravate injuries offered unto themselves, and so to make huge mountains of small mole-hils; it causeth the heart easily to apprehend the wrong, busie in meditating of it being apprehended, eager in seeking revenge after meditation, and the hand no less forward in acting those tragedies which the heart hath invented. For by self-love men are induced to think themselves worthy of all love and honour, and therefore if a small injury be offered unto them, they suppose that death is too small a revenge for so great an indignity offered to such worthy personages. Yea, if they be not so much respected as their haughty ambition requieth, or if others be preferred before them, and that deservedly, that is matter enough to provoke them to furious rage, not onelyonly against them of whom they are not regarded, but them also who are preferred in others judgment. And this is evident in the example of Cain, Gen. 4.who because God respected the Offering of Abel more than his, was incensed to wrath, and had his anger so inflamed that nothing could quench it but the blood of his dear Brother: And in Saul who could with no patience endure,1 Sam. 19.8. that the praises of David should surmount his in the sight and audience of the people, but was enraged with deadly anger against him, who for his merits deserved to be advanced. And thus doth self-love make a man wink at those injuries which he offereth others, and to put on the spectacles of affection when he looketh on those wrongs which are offered to himself, whereby it cometh to pass that every small injury seemeth great and provoketh to great anger. Whereas if we thought meanly of our selves and loved our Neighbours as our selves, we would not suffer our judgment to be over balanced with the weight of affection in judging of the injury, nor give the reines to our anger in pursuing it with revenge. 4. Pride causeth men to be more sharp-sighted in descrying wrong,Eccl. 7.8. and more furiously insolent in taking revenge. The reason hereof is apparent; proud men being jealous of their honour and reputation, are also very suspicious of contempt, so that the least injury provoketh them to choler and disdain, because they are ready to imagin that thereby they are exposed to contempt:Prov 13.10. OnelyOnly by pride do men make contention. Pride alone of it self without the aid of any other thing, is sufficient to kindle contention. A clear example of this matter we have in the Tribe of Ephraim, who being lifted up and swelling in conceit of their multitude, did contend with Gideon about a thing, for which they should have been thankfull unto him. And which is more, when being called to the warre they did not come, they do yet chide with Jephte, Judg. 8.1.that they were not called, when by right he might have expostulated with them, that being called they did not come.Jud. 12.1, 2, 3. Mat. 18.1, 2, 3. Psal. 10.2. This was the cause of often disputations amongst the Disciples, as is manifest by the remedy prescribed for the cure of that malady. The wicked by his pride doth persecute the poor. This we see in Haman, who was so enraged with fury,Est. 3.5, 6. because Mordecai would not in the sight of the people do him that reverence which his proud heart desired, that he thought his death too small a revenge for such an indignity, unless also for his sake he utterly rooted out his whole kindred and nation. So that the least spark of anger kindled with the smallest occasions, bursteth out into a raging flame of fire, if it be blowed with the wind of vain glory. Whereas on the other side, he that is humble is not provoked to anger though he be neglected, because his lowly conceit maketh him think that he is not worthy to be much esteemed; nor yet though he have received an injury, because he is ready to think that he hath deserved it, either by like faults committed against men, or more hanious sinnes against God. 5. Covetousness stirreth anger: for this vice maketh men desire much riches, and if their hopes fail them, and be not correspondent to their desires, their unquiet and turbulent thoughts are fit harbingers to prepare a lodging in their hearts to entertain anger. It maketh them undertake great matters, which when they are not able to compass, their hearts are filled with vexations, and they become more wayward then Children; or else if their covetous desires carried with the wings of ambition mount not so high a pitch, they basely stoop even to the most sordidous prey; and finding themselves unable to compass great matters abroad,Reputandum iram proficisci ab ani…o imbecillo & abjecto. Plotin. Enn. 3. l. 2. cap. 2. Iras endicatura timi…a est, quia respicit rationem…. alam Pereg. de Ira, c. 3. they entermeddle with every domesticall trifle at home; and if they see any thing miscarry through the default of Wife, Child or Servant, though it be of no value, their anger can contain it self in no bounds of reason. So that these men are angry abroad, but mad at home, cholerick with every man which hinders or doth not further their commodity, but outragious to their Wives, Children or Servants, if they sustain the least loss. 6. Impotency and overtenderness of mind, whereby it is effeminated and made unapt to endure injuries, as the ulcerated parts of the body to bear blows. Violence is a sign of feebleness, not of courage; as old men and children runne when they think to go fast. Generous spirits, are as it were, impenetrable to offences,Cum omnia vitia essent in morbis, iracundos mo bosos nominaverunt. Cic. Tusc. l. 4. Invalidum omne natura querulum est. Sen. de …ra. l. …. c. …3. The infi…mest body is trouble… with the least blast of ai…e. Jam. 4.1, 2. whereas they that cannot resist, shew their weakness; whereby we see that women, children, sick folks, and old men are most subject to these motions and impressions. The highest and goodliest part of the world, and nearest to the Firmament and Starres, is never covered with Clouds, and in whose bosom there is never any Haile, Rain, Winds, nor other tempests congealed: there is never any Thunder nor Lightning, although the Thunder-bolt fall from thence upon the Earth. In like manner, a spirit truly elevated, a generous soul, is alwaies quiet, moderate, grave, never suffering it self to be transported with the furious motions of choler. Now the thing that effeminates the mind, are inordinate lusts, which like corrupt humours in the body, do impair vigour and strength. 7 Nice luxuriousness or luxurious niceness breedeth choler. For, if you come into the house of one who is nice and curious, you shall easily perceive how soon they are incited to great anger upon little cause. If the decking and adorning of their house be not fully answerable to their minds, if their costly Cates be not so daintily cooked, that they may delight their curious learned tast and cloyed appetite, if a spot or wrinckle be upon their Garments, they are so inraged with anger, that the house will scarce hold them, or at least not contain their clamorous voices. These curious folks are not only offended with injuries, but also with shadows and appearances: for, when voluptuous pleasures have corrupted both mind and body, nothing seemeth tolerable; not that the things which they suffer are grievous, but because they that suffer them are nicely effeminate. And like as they who are tormented with the Gout, are angry if a man come but towards them, and cry out if they be but touched: so but a shew of injury moveth these voluptuous wantons to choler and anger, and the least injury offered in truth inciteth them to rage and fury. Whereas others who have not their minds effeminated with this luxurious curiosity, they can easily pass over such trifling imperfections, and repell anger in far more violent assaults. And lest any should think, that these toys deserve not just rebuke, let him know, that the lesser the occasion is which provoketh to anger, the greater is their sinne who are so easily provoked. For, howsoever the occasions are but small, yet their sinne is not small; nay, their sinne is therefore great, seeing the occasion which moveth them thereunto is but little. 8. Curiosity is a cause of unjust anger: for, when men are tickled with a vain desire and itching appetite to see and hear all things; how their friends behave themselves in their private meetings: what their adversaries do and say behind their backs; how their Servants bestow themselves in every corner; it cometh to pass, that desiring to know all things, they know many things which displease them, and provoke them to anger, for which they may thank their vain curiosity. Give not thine heart (saith Solomon) to all the words that men speak, Prov. 20.3. Eccl. 7.23.lest thou do hear thy servant cursing thee. For, as the looking upon a small print doth more offend the sight, then a greater, because we hold it nearer our eyes, and more intentively behold it, the letters standing thick and near together: so oft-times it cometh to pass, that these small domesticall faults being curiously pried into, do more offend and anger us, because they are near unto us, and fall out thick, and as it were one in the neck of another; then greater injuries offered abroad, which fall out more seldom, and are not so much subject to our view. 9. Lightness in beleeving what comes to the ear, and listening to tale-bearers. With…ut wood the fire is quenched, Pro. 26.20. Pro. 16.28. 1 Sam. 22.19.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 have in Saul, who giving a credulous ear to those lying suggestions of that pick-thank Doeg, was incensed to such raging anger, that the blood of the innocent Priests was not sufficient to quench the heat thereof, unless he spilt also the blood of the Inhabitants of Nob, yea of the Oxen, Asses, and Sheep, with more then bruitish fury. And therefore David speaking of Doegs tongue, compareth it to coales of Juniper, (that is,Psal. 120.4. to hot burning coales) because it so furiously inflamed Sauls anger. Yea, David himself giving ear to the false report of Ziba, was moved to unjust anger against innocent Mephibosheth; and therefore having experience of those manifold evils which followed credulity and listning after tale-bearers,Psal. 101.5, 7. Jam. 3.6. he professeth that he will destroy him that privily slandereth his neighbour. And hence it is that James compareth the tongue to a fire, because nothing more inflameth the heart to furious anger. 10. Inordinate love, and excessive sorrow stirre up unquietness, which maketh way for anger. For, the powers of the soul being weakned by these passions, and filled with fears, cares, troubles, vexations, is dis-inabled to bear any burden or cross that it shall meet withall. 11. Want of meditation concerning the common imperfections, whereunto we are all by nature subject: for if we did but consider that in many things we offend all, and that we our selves have the same faults, or greater then those which we espie in others, we would not hastily be moved to choler upon every trifling occasion.Eccl. 7.21, 22. Take no heed unto all words that are spoken: For oftentimes also thine own heart knoweth, that thou thy self likewise hast cursed others. This Argument the Apostle useth, to perswade the godly to peaceableness and moderation towards the weak:Tit. 3.3. For we our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasurs, living in malice and envy, hatefull and hateing one another. But it is the custome of men addicted to anger to imitate the Lamiae, who (as the Poets fain) use their eyes abroad, and put them into a Box when they come home: so these are but too quick-sighted abroad in spying the faults of others, but starke blind at home in discerning their own faults; and though they have a great beame in their own eyes, yet they can easily discerne a small mote in the eye of another. And the reason is, because they put their own faults into that part of the wallet which they cast behind their backs, and therefore never look upon them, but the faults of others into that part which hangeth before them, whereinto they are alwaies curiously prying. 12. Excessive tenderness of education, indulgence of Parents, and foolish cockering of Mothers, doth beget anger. In little breasts great passions find too much place of harbour. And anger bred betimes, doth timely take root, grow by degrees, and wax strong by continuance, that it can hardly be pulled up by any increase of age, specially if pride and insolency be added thereunto.Turgescit vitrea bilis: finditur, [sc. piger] Arcadiae pecuaria rudere dicas. …ers. Satyr. 3. Pro. 26.15, 16, 17. 1 Thes 4.11. 2 Tim. 5.13. Pro. 6.12, 13, 14. Pro. 20.1. They that might be made meek by more severe education, first, they are made more angry then Whelps, then more proud then the Peacock, more wanton then the Asse, more ravenous then the Wolfe. Lastly, Idleness, unthriftiness, voluptuousness are the nurses of Anger. The idle unthrift soweth contentions, and imagineth mischief continually. Wine is a mocker, and strong drink is raging. For these things nourish lusts, and cause forgetfulness of their own transgressions, which exceedingly dispose to rage and fury.
A second motive may be taken from the mischief of this Passion in comparison of others. All other passions do but draw men to evil, but this doth precipitate them; those do shake them, but this doth overthrow them; Those when they have the upper hand, suffer themselves to be curbed, but this being mistress will obey no Law; like unto the thunder-bolt, which being once falne from the cloud wherein it was enclosed, can no more be stayed. Other passions stray from reason, but Choler treads it under feet, and leads it as it were in triumph. Such is the violence of it,Pro. 27.4. Gen. 49.7. Cant. 8.6. that there is scarce any other affection so strong which it doth not easily subdue. Love is said to be stronger than death: and yet Anger if it be once admitted easily overcometh it: for there was never any love so hearty and intyre but anger hath subdued it. The Father in his anger forgetteth his love to his child, and the child to his Father, the husband to his wife, the wife to the husband, and causeth them instead of duties of love to bring forth the fruits of hatred: yea, it maketh a man to forget the love of himself, as appeareth by those men who to satisfie their anger, violently thrust themselves into eminent dangers of death. As we cannot discern the heat of the Sunne, when we are near unto a scorching fire, so the heavenly heat of Divine love it self is not felt, if the furious flame of anger be kindled in our hearts. Covetuousness also is a most strong and violent vice, which nothing almost can vanquish but death, and they who are possessed therewith, do love their riches better then their own lives, as we may see in their example, who being deprived of them murther themselves; yea, they are more dear unto them then the salvation of their souls, as may appear by those who fall into outragious sinnes, whereby they plunge their souls headlong into Hell, that they may get momentany riches;Kecker. Alt. Part. Log. pag. 687, 688. and by them also who despise the means of salvation in comparison of a small worldly trifle: and yet anger being once admitted doth overcome covetousness, as it is evident in the example of them, who to satisfie their furious anger by the death of their enemy, are content to forfeit their goods though they be never so covetous, besides the double hazard of their lives which they incurre, both in their private quarrell, and in satisfying by deserved punishment publique justice. The like also may be said of them who by anger being incited to revenge, are content to spend all their substance by prosecuting wrangling suits in Law, of little or no importance, to the end they may impoverish him also with whom they are offended: and so are content to pull down the house upon their own heads, that they may overwhelme another under the weight of the same ruine. Choler is worse then voluptuousness, for lusts make men to plunge themselves in particular pleasures; whereas Choler makes them of so bad a disposition, as he is delighted in another mans miseries. It is in some respect much more wicked then envy: for that if envy desires to see any one miserable, it is Choler which procures the misery. Fear is a cruell savage Tyrant, which oftentimes compelleth men to thrust themselves into imminent dangers, that they may avoid dangers, and to kill themselves for fear of greater torments: and yet anger vanquisheth fear, many times causing them who would tremble to see anothers wound contemn their own death, and so turneth the most cowardly face into most desperate rage and furious resolution. Anger is kindled by a just opposition, and by the knowledge of the little reason that a man hath to be angry; It is sharpened by silence and cold reply as gathering thereby that it proceeds from contempt; It will be both Judge and party; It carrieth us beyond our selves, so that we do things dangerous and scandalous; It is rash and inconsiderate, and so casteth us into great mischiefs, like old ruines that burst themselves upon that which they fall. So that other affections lead a man, but this draws him; others intice him, but this compels him; others dazle the sight of reason, but this makes it starke blind; others make us prone unto evil, but this casts us headlong even into the gulfe of wickedness. The third is drawn from the manifold evil effects of Anger,Furor iraque mentem praecipitant. Virg. En. l. 2. Prae iracundia Medene…e non sum apud me. Ter. Plutarch. Initium insaniae. En. which it produceth of it self, or are caused from others. 1. It overshadoweth and blindeth the light of reason, and for the time maketh men as though they were distraught of their wits. And in this respect it may fitly be compared unto a cruel Tyrant, who having invaded the government of the Commonwealth, doth overthrow Counsel, Law and order, and over-ruleth all by force and fury: so Anger having obtained soveraignty over the mind, taketh away all judgment, counsel and reason, and overswayeth all by foolish affection and raging passion. Anger is a short madness, saving that herein it is farre worse, in that he who is possessed with madness, is necessarily, will he, nill he, subject to that fury: but this passion is entred into, willingly and wittingly. Madness is the evil of punishment, but Anger the evil of sin also: madness as it were thrusts reason from its imperial throne; but anger abuseth reason, by forcing it with all violence to be a slave to passion. It is true the Philosopher saith,Eth. lib. 6. Peregr. de ir…. that Choler doth in some sort give ear to reason: but that must be understood touching the report which she makes of the injury received, wherein she takes a singular content; but she gives no ear unto her, but rejects her advertisements in the measure and moderation which she ought to hold in the revenge. So as in truth there must be some kind of reason to provoke choler; for that men which are stupid and dull are not capable of these motions; but when this passion is fully enflamed, then she doth wholly darken reason. Anger then perverteth judgment, overthroweth counsel, and pulleth out the eyes of reason, making the slave of passion, fit to execute those works of darkness, in which rage employeth it,Gen. 34 2 1 …am. 22.9. 1 Sam. 25.…3, 22. Theod…r. li. 5. A…g. de civ. lib 5. cap. 26. Nam cur quae laedunt oculos, festinas demere: si quid est, animum, differs curandi tempus in annum? Hor. lib. Epist. …. Ep. 2. Examples hereof we have in Simeon and Levi, in Saul, in David, in Theodosius, otherwise a good Emperour, who upon occasion of a seditious tumult, wherein a few of his Officers were slain, called all the Citizens of Thessalonica into the Theatre, as though he had had to shew them some solemnity: and there commanded his Souldiers to fall upon them, and slew of them both innocent and guilty. If therefore we avoid those things most carefully which hurt the eyes; or if they be hurt, use such medicines as are fit to cure them, because the eye is the light and guide of the whole body: with how much more attentive care ought we avoid anger that blindeth reason, seeing it is the light and guid of the soul? If men abhorre drunkenness (and that worthily, because it maketh them differ from brute beasts only 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 disturb the minde, that while the fit lasteth, it uttereth nothing but raving. 2. As it springeth from, so it causeth infidelity and fretting against God. Moses is so provoked at the waters of Meribah with the rebellion of Israel, that he begins to doubt of the gracious promise of God towards them: Hear O ye rebels, must we fetch you water out of the rock? Numb. 20.10, 11, 12.The word of grace setleth in a quiet heart, but an unquiet spirit casteth forth nothing but boyling thoughts of distrust and discontent against God.…ov. 19.3. Isa. 59.11. Apoc. 16 21. 2 Sam. 6.8. 1 Joh. 4 20. 3. It extinguisheth the love of God: for how should the love of God kindle in such an unquiet breast? how can we delight in him so long as we be transported with private desire of revenge? or how should we love God whom we have not seen, if we do not love our neighbour whom we have seen? And how do we love our neighbour, if upon no cause or every trifling cause, we be incensed to injust anger against him. 4. It is an hindrance of holy prayer; an angry man cannot call upon God, for his heart is carnal, earthly, poisoned with self-love; nor will God hear if they call upon him. For if we would compass the Altar, and there offer up the Sacrifice of prayer and thanksgiving, we must first wash our hands in innocency.Psal. 26.…. 1 Tim. 2.8. And this the Apostle Paul requireth, That we lift up pure hands without anger. And our Saviour Christ commandeth, that before we offer any gift unto the Lord, we first seek to be reconciled: So long therefore as we continue in anger,Mat. 5.23. we are unfit to pray, as it most manifestly appeareth in the fift petition, where we desire to be forgiven as we forgive: Mat. 6.12.and because the Lord would have us deeply consider thereof, he thinketh it not sufficient to set it down in the Lords Prayer, but he again doth single this out of all other the petitions, and inculcates it the second time: If you forgive men their trespasses, ver. 14, 15.your heavenly Father will also forgive you; but if you will not forgive men their trespasses, no more will your Father forgive your trespasses. 1 Pet. 3.7.The Apostle Peter exhorteth man and wife to live together in love, that their prayers be not interrupted. 5. Anger causeth that the word of God becometh unprofitable. It is to the truth of the word of life, as wind in the stomack to wholsome meat, that will not suffer it to enter. James requireth of a good hearer, that he be slow to wrath. Iam. 1.19.Anger hardens the heart, that the seed of life cannot take root, or leave impression: yea, it makes resistance to the work of grace. 6. It swelleth the mind so high, and so full, as there is no room for good motions and meditations to dwell by it. When Anger possesseth the room, the thoughts run all of wrong received, meditation of revenge, secret fighing, repining, fretting and discontent. Thus it stoppeth communion with God, and disturbs that sweet and heavenly disposition of soul, which ought to be in every Christian, and is in every one that walketh in peace and fellowship with God. For in true peace of conscience there is required, as reconciliation with God and the sence of his love, so freedom from the hurry of boisterous passions, and calmness of spirit, which is a necessary qualification in the subject capable to receive the beams of his favour. 8. The angry man is impatient of admonition: which is ordained of God as one means of his recovery from sinne. If Abner be reproved of Ishbosheth King of Israel, for going in boldly into his Fathers Concubines, you shall hear him take on, Am I a doggs head, 2 Sam. 3.8.that thou shouldst say thus unto me? and yet every man saw the unrighteousness of the action before himself.Eph. 4.30, 31.27. vers. 9. It grieves the Spirit of God, and lets in the divel into the hearts of men, to whose image they are conformed by unjust anger. For he is the spirit of dissention, wrath and revenge, as God is a spirit of love and peace. 10. Anger disables a man for society: for it is Gods commandement or advice,Prov. 22.24, 25. that we should make no friendship with an angry man, nor goe with a furious man: and as for other reasons, least we learne his wayes, and receive destruction to our own souls. 11. It doth macerate and vex the soul with fury:Ira consternationis affectus plenus, ac nunquam sine tormenta sui violentus, quia dolorem cum inferre vult, patitur. Val. Max. l 9. c. 3. Iratus nil nisi crimina loquitur. Sen. in Thy. trag. 2. Val lib 9. cap. 3. Melanct. de anima tr. 3. cap. 12 Galen. lib. 5. de loc. affect. Peregr. de ira. cap. 3. Kecker Alt. …art. Log. ubi supra. Chrom. de reb. polon. lib. 18. for what greater torment can we imagin, than to have the mind distracted upon the rack of rage? As therefore we would account him a mad man, who with his own hands should set his house on fire and consume it: so alike mad is he to be thought, who will set his soul on fire with the raging flames of anger, wherein it is not only tormented in this life, but also (without repentance) in the life to come, it shall be tormented everlastingly. Rage and fury tortures more than wrong or injury. 12. Anger exposeth to infinite dangers, by provoking men to enter into private frayes and needless quarrels with such desperate resolutions, that they wholly neglect themselves that they may hurt their enemy. Like to the Wasp or Bee, which venture their own lives, that they may but sting those that anger them: so they, that they may satifie their fury by revenging a small injury, are ready to receive a greater. And not thus only, but Choler ruines the body wholly: for some being extraordinarily moved, have broken their veins, and vomited out their soul with the blood. Others have fallen into fearfull diseases, as melancholy, phrensie, madness, apoplexity, palzy, and the falling-sickness. These are the effects of anger in respect of our selves, now in respect of our neighbour, it knoweth no justice, love, nor moderation. First, It overthroweth sound friendship: for there was never friendship so inviolable but anger (if it were admitted) hath violated it. Secondly, It provokes to offer all indignities and wrongs to a mans neighbour; as also to revenge the smallest injuries without all proportion. For men incensed with anger, will willingly and wittingly revenge those injuries, which have unwittingly and unwillingly been offered; for angry words they will give blows, for blows wounds, and for wounds death. And therefore the wise man saith; That anger is cruell, Prov. 27.4. Impatiens animus, dirae, blasphemia, probrium. Ʋltio, rixa, minae, sunt irae pignora septem.and wrath raging. Yea, it provoketh men not onelyonly to revenge small injuries, but also no injuries; for anger rageth against the innocent, and that oftentimes because they are innocent, and but too vertuous, as the furious man imagineth. But as anger causeth men to be hurtfull to all others, so especially to those whom they should most love, and cherish, and defend, that is, they who are of a mans own family: who because they are necessarily conversant with them, are continually subject, and even exposed to their rage and fury. The effects of anger are thus couched by one out of an Heathen;Peregr. ubi upra. In jesting it changeth friendship into hatred, in disputations, the study of the truth into lust of contention, in judgment it addeth insolency to power, in liberall institution it poures sadness and hatred of discipline into the mind; in prosperity it increaseth envy; in adversity it excludes it self from mercy. Thirdly, In generall anger is the door or gate of vice, and therefore the Psalmist saith, Cease from Anger, leave off wrath, Psal. 37.8.fret not thy self also to do evil, as if he would imply, that to abound in anger, is to abound in sinne. And it cannot be, but a man must be guilty of much sinne, that lives in fretting and passion and inward unrest: for Solomon saith plainly, That a furious man aboundeth in transgressions; Prov. 29.22. Jam. 1.20.and the Appostle James, that the wrath of man worketh not the righteousness of God. These are the mischiefs that come from anger in private persons: but if this plague find place in them that be of power or authority, then the evils which spring from anger are multiplied an hundred-fold. For what revenge a private man meditateth in his heart, that a Prince can execute in a moment, in so many,Cum ille cuipiam malum dare cupit, hic jam dederit. so great, and obvious occasions of wrong and injury. For he hath under his feet whom he may tread upon, under his blow whom he may strike, in his jaws whom he may devoure, in his pawes whom he may rend and tear. No man can governe the multitude stirred with anger. It wholly rageth with seditions; turneth the edge of the sword one against another; armeth the souldiers against the Captain. Destruction soon overtaketh Cities and Towns if they begin to be angry: Families breath nothing but mutuall blood. All humane covenants are broken, and all thought of equity clean cast away. This is the cause of all tumults and uproares, seditions and conspiracies, massacres and bloody Warres, yea, the confusion of most famous and flourishing Kingdoms: and that not only upon weighty causes, but also upon trifling occasions. For as to make a furious and unquenchable flame, it is not materiall how small the fire is that kindleth it, so the matter be apt to receive it, wherein it is kindled; for one coale is enough to burn a whole City, if it fall among flax, 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 mind which receiveth it be subject to be inflamed,Gen. 34. Judg. 9. 1 Sam. 22. Est. 3. it is sufficient to set on fire and consume whole Kingdoms and Common-wealths, especially if power be correspondent to the violence of the affection. The effects of anger which are caused by others, as a deserved punishment of it are these. 1. It subjecteth a man to the wrath of God, and bringeth his curse upon him: for as we forgive others, so doth God forgive us.Mat. 6.14, 15. If therefore we retain our anger towards our Brethren, God will retain his anger towards us. We know by common experience, that he who is appointed an Arbitratour or Daisman to reconcile neighbours, is oftentimes by the froward behaviour and obstinate stiffness of the one party so offended and displeased, that whereas he was indifferent he is made an adversary: so the Lord playeth the part of an Umpire or Arbitrator, to work reconciliation between Brethren, but if either of them be so stiff and contentious that he will not be reconciled, what doth he else but by refusing the Lords arbitrement and determination make God his enemy. Job saith, Anger slayeth the foolish man: Iob. 5.2. Prov. 19.19.It bringeth many times great and suddain judgments: for as Solomon observes, A man of great wrath shall suffer punishment, and if thou deliver him, yet thou must do it again. Hence it is that our Saviour Christ denounceth judgment both temporall and eternall against unadvised anger. He that is angry with his Brother without cause, Mat. 5.22.is in danger of judgment. 2. A furious angry person is the prey of Satan: for this raging passion, having put out the eye of reason, makes him a fit instrument for his own business; that is, in plotting and devising that revenge wich is pleasing and acceptable unto him. Whereby it evidently appeareth; that unadvised anger is a notable means which Satan useth to work our destruction. For, when once by rage he hath blinded the eye of reason, he can easily lead us into a gulfe of all wickedness. In respect whereof, Satan is compared to a carion Crow, which intending to make the carcass of some silly Lamb his greedy prey, doth first pick out the eyes, that it may not be able by flight to prevent a further mischief: so he indeavouring to make a prey of our bodies and souls, doth first seek to blind reason, which is the eye of the soul, with the fury of passion, that so not having judgment to discerne his sleights, nor wisdom to avoid them, he may the more easily lead us into the Pit of perdition. Or he may be likened to a cunning Fisher-man, who troubleth the water that the Fish may not descry his net: so Satan blindeth our reason with this turbulent affection, that we should not discerne the sinnes which like nets he hath laid to intangle us, before we be fallen into them. For, anger casting a mist of perturbation before the sight of reason, maketh men unable to judge of good and evil, right or wrong; and whereas reason in its own nature judgeth that which is right, anger maketh that seem right which it judgeth. 3. It is recompensed with contempt: for howsoever they are therefore angry, because they would not be despised, yet nothing in truth doth sooner work base esteeme and disregard in the minds, not only of strangers, but also of a mans own Children and Servants, then unjust anger. For it notably blazeth abroad and discovereth their shame and folly; which occasioneth contempt, as wisdom causeth honour and respect. Again, when their anger and the fruits thereof, clamorous brawling and fighting, are usuall and common, as well for trifles as weighty matters, men desperately contemn both, when they have hope to prevent neither: They therefore who desire that these bitter drugs of correction should have any effectuall operation in the minds of inferiours, for the purging away of their faults and vices, must use them like Physick, which if it be ordinary will work no extraordinary effect. If thunder and lightning were as common as the Sun-shine, though they be terrible in themselves, yet who would regard them being so usuall? And how much less then the impotent brawlings of an angry man? In like manner men of impotent spirits, that will not let pass any rumour or report that is spred of them,Convitia, si irascare, agnita videntur, spreta exoleri so…, Tac. Anual. 4. Prov. 16.32. Prov. 25.38. without reasoning and stirre, they expose themselves to more reproach: for disgraces, if thou be angry, seem to be acknowledged, but despised, do weare away. Be it that a Captain hath triumphed over his enemies, and led them captive; be it that he be of great valour and manhood; yet if he cannot rule his own spirit, what respect doth he deserve? 4. An angry man lyeth open to the malice, fraud, and violence of his adversary: for having no power over his passion, when he is provoked, he will rush himself headlong into danger, and in fury not spare to say or do what doth greatly tend to the prejudice of his cause, and the advantage of the adversary.
The fourth Motive may be taken from that high account the Lord makes of an heart well mortified and purged from the dross and superfluity of lusts and concupiscence which it is stuffed withall. In the Law the Nazarites were enjoyned not so much actuall worship, as a straight restraint of the flesh from all unlawfull excess, which was shadowed out by their diet and decking the body, and abstinence in both. Doubtless, if it were possible for a man to equall the Angels in obedience, and cheerfulness, readiness and integrity of service, yet if it were possible again, that the old man with his desires and lusts and passions might still remain alive with them, as wrath, malice, pride, uncharitableness, an unruly tongue, &c. the religion of this man were altogether vain. The Lord saith,Prov. 23.26. My Sonne give me thy heart. He meaneth not a rotten heart and corrupt, but an heart well searched, and well drained from sinfull affections and lusts: such an heart he calleth for and chuseth. For he knows, that where a mortified heart is, there also is an heart quickned to the life of God, and the more fit for duty, both within and without. The chief service of God is inward, which cannot be performed, till the evil habits and qualities of the soul be changed, and new …ut i…. For no man grafteth upon a rotten stock; nor put… new Wine into old Vessels. A Christian may fetch surer evidence from hence of his reformation, then from any particular duty to the affirmative commandements of the moral Law: and more soundly distinguish himself from an hypocrite. I separate not the parts of repentance, but divide the false from the sound by this rule: for look how much a man profiteth in this piece of Religion, so much he groweth truly religious. Wherefore they that have chosen the easier course of service, I mean, to do good duties, must be admonished to tend better that other part of Christianity, which hath been less regarded by them; and that they travell in denying themselves, overcoming their passions, abstaining from, and crucifying their corrupt nature, where it is strongest in them, and so shall their Religion prosper, and better beseem them. For though it be the harder part of the two, yet time bestowed therein, will countervaile the labour most plentifully. And for a good man to be a debtor to any lust, is most unseemly; but to be a server, fulfiller, and obeyer thereof, and to have the weapons of sinne still unmortified, and fighting in him against righteousness, is monstrous.
Q. I am of a very hasty and cholerick nature, and cannot leave it.
A. This vain excuse is no better then Adams Fig-leaves to hide the nakedness of sinne, which may be as a fit vizour to disguise even the most ugly vices, as this of anger. The murtherer by as great shew of reason might excuse his murther, because he is by nature cruell: and so the Traytour, Theef, Adulterer, &c. It will not be admitted for a just excuse before a temporall Judge, to say I am prone by nature to such a crime, and cannot leave it; nor will the Judge of Heaven and Earth hold us excused, if we make any such plea before him. If we be prone to anger, we had not this nature by creation, for we were created according to Gods Image, who is slow to anger: but this corruption hath taken hold of us by reason of Original sinne: and therefore we are not to excuse one sinne by another, but rather earnestly to labour that this pollution may be washed away with the water of Gods Spirit, who by his grace doth reforme nature. If we be of such a wicked disposition, that we cannot but be angry, our sinne is the more hainous, our state the more dangerous. For rooted sickness is much worse then new bred, an old sore then a green wound. The sinnes that are set most deep in nature, are most hatefull and perillous.Nemo adeo ferus est ut non mitescere possit, si modo culturae patientem commodet aurem. Hor Ep. l. 1. Ep. 1. Isa. 11.6, 7. But what if we be hot by nature; grace, wherewith every Christian ought and must be replenished in measure, is above nature, stronger then nature? Those who are regenerate by the Holy Ghost, though naturally they be as ravenous and cruell as the Wolfe, and Leopard, they shall be made as mild and innocent as the Lamb and Kid: And though they be as fierce and furious as the Lyon or Bear, they shall become as tame and gentle as the Cow or Calf.
Q. I am somewhat hot for the time, but it is quickly gone.
A. Be not of an hasty spirit, for anger resteth in the bosom of fools. Eccl. 7.9. Prov. 14.…7.He that is soon angry, wanteth no folly. Many are the mischiefs of suddain anger, which riseth hastily, and burneth vehemently for the time: as it beginneth without reason, so it ends with shame or late repentance. He shall never want sorrow, that gives entertainment to such a guest. What is more unbeseeming, then for a Christian to be of a brittle spirit, apt to kindle, as Tinder or Gun-powder to take fire? For the Children of God should resemble their heavenly Father, who is slow to anger, and ready to forgive.
Q. I say nothing, what would you have me to do?
A. 1. Concealed anger, when as men nourish it in the heart, and hide it only that they may have the better opportunity of revenge, which they are purposed to seek with full resolution; or dissemble it for their credit sake, because to shew it would be some stain to their reputation: this hidden anger is farre worse then professed, both in respect of the party who is angry, and the other with whom he is angry. In respect of the party himself, because containing 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. In respect of him also with whom he is angry, because it maketh him less wary in preventing his malice, and therefore the more easily surprised. In regard whereof a secret enemy is more dangerous then one who professeth his enmity: for as a small company of men lying in an ambushment, will more easily overcome a greater force, then if they should march against them with Banners displayed: so a weak enemy hiding his anger, and watching his best opportunity of revenge, is more like to circumvent and surprize one more mighty then himself,…rofessa pr… …u…t o…ia vindictae locum. Sen. n Med. Prov 12.20. Pro. …4.17. then if he should profess his malice. Deceit is in the heart of him that imagineth evil. He that plotteth mischief is hated; that is, he that dissembling his displeasure, intendeth revenge, and setteth his thoughts on work how to effect it, is abhorred of God, and detested by those that find out his malitious practises. Examples of this covert anger we have in Scripture;Gen. 4.8. as in Cain, who talked familiarly with his Brother, when he sought to murther him; of Absolon, 2 am. 13.22, 23.who concealed deadly malice two years together against his Brother Ammon, that not being suspected, he might with more ease take his life away. The like we have in Joab, 2 Sam. 20.9. Luk. 22.47.and the Traytour Judas, who betrayed his Master with a Kiss. 2. Anger is professed by stubborn silence, when we will not speak, or at least very covertly, as well as by spitefull words and evil deeds.
Q. He hath often trespassed against me, I can forbear no longer.
Pro 1….22A. Love covereth a multitude of sinnes. A Christian man must forgive not one or two,Math 18.22. but many offences. If thy brother sin against thee, not seven times, but seventy times seventy times, thou shalt forgive him. Nor doth love cover the light and small, but all transgressions, and that either by voluntary forgetfulness, or by lessening them so far as truth will give leave. David is forgetfull of all injuries done unto him by Saul, doth take punishment upon him that said he killed him, and sheweth great courtesie and favour to his posterity. Joseph never spake to his brethren of their selling him into Egypt, but when he was compelled unto it; and then, as farre as truth would bear, he referred it to the providence of God.
Q. But every man hath not this gift of patience: God must give it, or we of our selves cannot bear and put up injuries contentedly.
A. Men can binde heavy burdens upon the Lords shoulders, which themselves will not take up with the least of their fingers. And that appears by the slight account they make hereof, and their dealing so carelesly in so weighty a matter. For although he can change and renew their hearts into the obedience of his blessed will; yet if this were the thing they desired, they would first apply themselves to that grace of his, which is able to work this effect in them, and then put over and commend the blessing of their labour to God: which while they neglect to do, they have that within them which shall witness against them, to be the wilfull causes of their own desolation. The Lord is not bound to them in the least respect, to minister means of the word, in afflictions, benefits, examples, help by others, much less grace to be humbled and repent. Therefore in that they use none of these Ordinances of his, to the wholesome ends to which they are appointed, the sin is theirs: he is guiltless, in that he hath offered them more fair, than themselves were willing to accept of. Never did the Lord leave any to himself, hardened and impenitent, who desired to profit under his doctrine and discipline. Therefore let men beware they overreach not themselves in their subtilty: for as bold as they are in speech here, yet when they come to answer the Lord face to face, they shall be dumb; and out of their own mouthes shall the Lord condemn them.