The Power of Godliness, Book 3 · Chapter 13
CHAP. XIII. Of the means whereby corrupt Anger is to be bridled, subdued and conquered.
Question, BY what means is corrupt Anger to be subdued and bridled?
A. 1. Faith seasoneth, moveth and moderateth all passions, and this of Anger in particular. The Acts of faith are, 1. It stamps the image of Gods goodness, mercy, long-suffering and patience upon the soul. A man cannot walk in the Sun, but he shall be tanned: nor can we have fellowship with God by faith, and not be like unto him. The effects of Gods bounty, gentleness and love to the believer, is the producing of like affections. And as faith worketh patience, so it effectually perswades unto it from this ground. For thus it goeth to work: God is mercifull, gracious, slow to anger,Exod. 34.6. Psal. 103.8, 9. and abundant in kindness: and as he is not easily provoked to anger, so being provoked his anger lasteth not long, for he will not alway chide, nor keep his anger for ever. But children should resemble their parents in vertue, as they succeed them in honour. The Lord with much lenity suffereth vessels ordained unto destruction. How long did he suffer the old world? how loath was he to strike,1 Pet. 3.19. Ezek. 4.5. if in an hundred and twenty years he could have reclaimed them? The measure of his grace and mercy towards us daily, is boundless, and exceeding all measure. He forgiveth us every moment much more, than we can possibly be wronged of men:Col. 3.12. He forgiveth to that man which injureth us much more than we can. And if we be the children of God, must we not labour to express his vertues? shall we stand in need of forgiveness, and not forgive? Shall God forgive infinite sins, and shall not we pass by one offence? Shall we stand in need of a sea of mercy, for the washing of so many foul offences, and shall we not let one drop fall upon our brother, to forbear and forgive in trifling wrongs? How meekly did our Lord and Saviour carry himself amongst men? His voice was not heard in the streets; Es. 40.a bruised reed he would not break. How long bare he with Judas, being no better than a devil within his family? that even when he was meditating his sinne, he was loath to discover him plainly to be the man! What indignity did he suffer of his own people, and that for our sins, never opening his mouth? And must not the lively members of his body, be conformable to their Head? must not the sheep of Christ hear his voice, follow his steps? 2. It acknowledgeth the providence of God, without which not the least grief or injury could befall us: for even the least is a portion of that cup which Gods hand reacheth unto us to drink of. Job looked not at the Sabeans and theeves,Job 1.21. but the Lord hath taken [saith he,] blessed be his Name. Joseph accuseth not his brethren, but comforteth them after their fathers death, and said, The Lord sent me into Egypt before you And this observation is as water to quench this inflammation, as may be seen in David, when Shimei railed on him; Suffer him to curse, 1 Sam. 16.10, 11. Psal 39.9.for God hath bid him raile. I should have been dumb, and said nothing, because thou didst it. This perswasion, that all the wrongs we suffer do come from God, is many wayes forcible to move unto patience. First, It constraineth us to confess, that all our chastisements are just, even farre less than by our sins we have deserved: for they are but light, or if not light, yet momentanie, but our sins have deserved infinite and eternal punishments. If therefore the Lord use these earthly rods to correct our sins, we are rather to admire his mercy than to be angry at so gentle chastisement. Secondly, It teacheth, that the manner of the Lords dealing is exceeding tender and compassionate.Psal. 25.10. All the waies of the Lord are mercy and truth, to them that fear him and keep his testimonies. When we deserve to be cut down root and branches, and cast into unquenchable fire, he doth only lop and prune to make us more fruitfull. Therefore if the matter be well weighed, we have more cause to be thankfull, than to be offended. Is the Patient discontented with the Pils that are prescribed by his learned Physician, because they purge the body of that sick matter which would impair his health? 3. It assures that God in his infinite wisdome will dispose of every thing for our good.Rom. 8.18. Why then should we vex our selves with anger, seeing God will turn the injuries of men into blessings? let us rather when any wrong is offered us, which we cannot by just and lawfull means avoid, say with our Saviour Christ,Joh. 18.11. Should I not drink of the cup which my Father hath provided for me? should I be angry with the cup, because the physick is bitter? or with the hand whereby it is conveyed unto me? My heavenly Father correcteth me for my good and amendment, I will not therefore be angry with the rod wherewith I am beaten, but rather look to the principal hand that layeth the chastisement upon me, and the happy fruit that it brings with it. Fourthly, It acknowledgeth the present course that God holdeth to be best, most behovefull for us: for God is wisest, his prescriptions most safe and healthfull. Now therefore there is good cause why we should cease to be angry for crosses, wrongs and injuries, unless we will be fighters against God, resist our own profit, and choose rather to please the palate though to our great torment afterwards, than to preserve health and peace. These potent arguments of faith well setled in the heart, cannot but quiet and pacifie the soul in the midst of manifold provocations. Fifthly, It looketh up to Christ, and imprinteth the vertues of his death upon the soul. Look as the Seal applied to the wax, leaveth its stamp and Image upon the wax: so the death of Christ being close set unto the heart by a lively faith, engraveth the vertues of it upon the soul. He that believeth in Christ crucified, is made like unto Christ in love, meekness, and all other graces that he manifesteth in his death. Thus the heart is framed to meekness, and by invincible arguments taken from the same grounds, faith perswades to patience. For thus it pleadeth; Christ indured scoffs and reproaches, rayling and reviling, buffeting and scourging, yea death it self, and the anger of God, more grievous then death, not for any demerit of his, but for our sakes: And shall we grudge to suffer small injuries that are offered unto us by men, at our Saviour Christs request, seeing we have deserved far greater? The man that duely considereth the sufferings of Christ, and certainly believeth that he deserveth what Christ suffered, cannot possibly give deniall to this reason. 4. It submitteth to the absolute sovereignty of the Lord,Rom. 12.19. and will not encroach upon his Prerogative Royal. Now all revenge is Gods right, and he hath not given it unto man. Vengeance is mine, I will repay, saith the Lord. It is not permitted a private man in the Common-wealth, that he take the place of a Judge; nor of a servant in the family, that he usurpe the authority of the Master: And shall a Christian, by revenging his own quarrell in word and deed, intrude himself into the Office, and usurpe upon the Prerogative of the Almighty God? 5. Faith worketh humility and lowliness, banisheth self-love and loftiness of mind: for it minds a man of his sinne and wickedness of his spirituall foolishness, impotency, nakedness, and due desert of sinne. What good soever is enjoyed, it receiveth and holdeth as an Almes of grace; what misery is felt and suffered, it acknowledgeth to be the true desert of sinne, or the just chastisement of love. It admireth the excellent Majesty of God, and freely submitteth to his wisdom and will. Faith emptieth a man of all high conceits of self-sufficiency, goodness, and worth, makes him most base and vile in his own eyes; as that which receiveth all things of favour and courtesie, chalengeth nothing by way of recompence or desert.Quiqui estis, definite putare vos esse aliquid, continuo mi…escetis. Si te inferiorem non majorem duxeris, defines co…moveri. Pa…c. virt. & vit. c 19. Gen. 1….17. Psal. 22.6. Jo… 17.…4. Wherefore it is no hard matter for a sound Believer to put up reproach, disgrace, and wrong patiently. For if that arrogant conceit which we have of our selves, and the overweening opinion of our own excellencies be laid aside; if we esteem our selves to be but dust and ashes, wormes and no men; if in sincerity we can say unto corruption, thou art my Father, and unto the worme, thou art my Mother and my Sister: If we did truly judge that by our sinnes committed against God and our neighbour, we have deserved not onelyonly contumelies and wrongs, but also eternall death of body and soul; we could not be easily provoked to anger upon every trifling occasion, nor think it any great disparagement to endure lesser injuries, seeing we have deserved farre greater. 6 It raiseth the heart to an earnest desire of spirituall and heavenly things, and treadeth under feet all vain and transitory things which concern this life. The treasures that faith discovereth are more excellent and durable then any this world affordeth; the preferment it gapes after is not of any earthly nature, the riches it coveteth are above. As for the things of this life, it doth not desire much, it delighteth not in much: and consequently the Believer is not much disturbed with unquietness, nor incensed with anger, when he is crossed in them. He will not trouble himself needlesly to intermeddle with every domesticall trifle; and if any thing miscarry, he will not so much look to the means, as to the supream cause,Psal. 127.1. the providence of God, considering that if he build not the house, they labour in vain that build it, if he bless not their labours, they cannot prosper. It is reported that some hils are never molested with Wind, Haile, Snow, Rain, or Tempest, because they are above the Clouds: sure I am the heavenly-minded Christian is lifted far above these sublunary things, and cannot be afflicted with them. 7. Faith begetteth soundness of spirit, aad Christian hardiness. For, inordinate lusts, which are as Ulcers in the flesh, it subdueth, and diffuseth the saving vertue of the Word into every power of the soul. But a sound mind is not easily distempered with wrongs that are offered, no more then sound flesh will ake to be handled. 8. It seeketh the approbation of God, but is not vainly inquisitive what others think, speak, or do. For, who so believeth, shall find most sweetness in familiarity and communion with God, which draweth the heart from the love of needless curiosity. And the abandoning of this troublesome companion vain curiosity, is of speciall use to the subduing of unjust anger. For many things will neither grieve nor hurt us, if we never see nor hear them. Whereas he that busily enquireth what is said against him in every company, he that listneth at every door, and under every wall, he that rubbeth up ill words spoken against him in secret, doth both disquiet himself with anger, and make his own faults more publique. Antigonus when he heard two of his subjects speaking evil of him in the night near his Tent, called unto them, willing them to go further off least the King should hear them. Whose example if we would follow, our anger would not so much vex our selves, nor trouble others. 9. It acquainteth us with the common frailties of all mankind, the temptations whereunto they lie open, and the particular sinnes, wants, and infirmities of our own souls. Faith discovereth the filthienss of Original sinne, which hath so generally infected all the Sonnes of Adam, that there remaineth nothing in us but pollution and filthiness. It putteth us in mind, how often we have provoked God to anger by our sinnes, how many and great injuries we have offered to our Brethren: the remembrance whereof is a great curbe and bridle to carnall anger. If he that hireth a servant, would think with himself, that he hireth one who is not free from faults; if he that chooseth a friend, would then consider that he hath his wants and imperfections: If he that marrieth a Wife, would remember that he marrieth a woman,Tela provisa minus nocent. Praesume animo multa tibi esse patienda. Sen. lib. 3. cap. 37. No man is offended that he is cold in Winter, or that he doth vomit in the Sea. Tit. 3.1, 2, 3. Eccl 7.24. Aequum est, peccatis veniam poscentem, reddere rursus. Horat. ser. lib. 1. Satyr. 3. Irasceris Patri tuo, & peccas: irascere tibi ipsi, ne pe…ces. Aug. Sen. de ira. lib. 3. cap. 29. and therefore one subject to infirmities: neither the small faults of his servants, nor the imperfections of his friends, nor infirmities of his Wife would easily provoke him to choler and fury, seeing he did not come short of his reckoning. If when we have received injury from another, we would aske our consciences, am I clear from offering the like injuries or greater to my Brethren? How many times have I offended God much more? Thus if we would speak unto our consciences in the presence of God, we would not so easily be incited to anger and revenge, seeing we our selves do many things which need pardon, and our greater faults might serve to excuse those that are less in others, if we would but look upon them: for no man without blushing could extreamly punish those faults in his neighbour, for which he shall need to crave pardon himself. 10. It kindleth just indignation against the sinne of our own souls, which curbeth and restraineth carnall anger from breaking forth against others. For whosoever is zealous against the errors and aberrations of his own life, he shall not find time to jarre and contend with other men for petty injuries and wrongs. Experience sheweth, that the greatest heat abroad is accompanied with least heat at home. 11. Faith dealeth with counsell and deliberation: It considereth before it judge, and judgeth before it proceed to execution. The Heathen man saith, We shall acquit many, if we will not be angry before we judge: which order is observed by faith, for it deferreth to censure, till time have revealed the truth. It is the nature of men, to be most desirous of hearing that which most displeaseth them, and willingly to believe those things which they are most sorry to hear: But faith leadeth in another course, it weigheth all things in the balance of truth, and moveth according to her direction. 12. Faith worketh by love, which is of more force to restrain us from revenge,1 Cor. 13.4.7. then injury to provoke unto anger: For, love suffereth long, and suffereth all things, is not provoked to anger. It considereth the condition of him with whom we are angry, namely, that he is a Brother created in the Image of God: It calleth to mind the equity which we look for at the hands of all men, and causeth a man to set himself in the place of him with whom we are provoked. If we wrong any man, we desire that he would forgive us: and therefore we must forgive him the injury that he doth unto us, without unjust anger. These considerations will keep men that they shall not aggravate those injuries which are offered them, nor extenuate those they offer others. 13. It is the property of faith to receive the whole Word, and to diffuse the saving vertue thereof into every power of the soul; which changeth us into the nature of it self. But the Word of God requireth meekness, long-suffering, and patience. The Word of the Kingdom is compared to Leaven, which leaveneth the whole lump: which word commandeth meekness, and so farre as it is embraced, doth change us into the nature of it. 14. Faith obtaineth by prayer, and receiveth the spirit of meekness, whereby our nature is renewed according to the Image of God, and our affections sanctified that they may be fit and serviceable for the setting forth of Gods glory, the good of our Brethren, and the furthering of our own salvation. Lastly, It sheweth the danger of retaining wrath, which is an high degree of murther. It perswadeth in this wife; Thou prayest to be forgiven,Mat. 6.… as thou forgivest: the promise is, forgive, and it shall be forgiven you: the threatning is,Mat. 18.23. Mat. 7.2. that judgment merciless shall be to him that sheweth no mercy: and be sure that what measure thou meetest unto others, shall be measured unto thee again, and returned into thine own bosome. While thou remainest in anger, thou canst have no assurance that thy prayers are acceptably heard of God, or that thou art his Child by grace and adoption. What Christian, that knoweth the comfort of prayer, and dignity of adoption, would not be terrified from unadvised anger by such like rebukes and threatnings?
Q. What meanes further should a Christian use to subdue Anger?
A. 1. We must fly all affairs that are above our reach, lest that finding our selves opprest, as with an unsupportable burden, grief kindle our waywardness and choler. 2. It is good to abstain from multitude of business, because not onelyonly the mind is distracted and disturbed therewith, and so made a fit Inne for anger to lodge in, but also because in such abundance of business, some things of necessity will miscarry, and among such a multitude of Irons, some will burn, and so inflame the mind to anger. 3. Another meanes to prevent anger, is to avoid the company of those who are angry and cholerick, lest by a certain contagion they poyson us with their passions. And this Solomon teacheth us. Make no friendship with an angry man, Prov. 22.24.neither go with the furious man, lest thou learn his waies, and receive destruction to thy soul. Drunkards provoke to drink, voluptuous men mollifie the most couragious, and avarice poysons those that haunt the covetous. In like manner, cholerick men infuse into us their troublesome humour, or at least in frequenting them we expose our selves to the dangers of quarrels with them. For as one stick of wood being set on fire, doth kindle that which is next unto it: So one man being inflamed with anger, inflameth them also who are near about him, with his provocations. 4. If we would subdue anger,Vitiae facilius repelluntur, quam expellunter. Sen. we must avoid contentious controversies: for howsoever it be very easie to abstein from them before they are begun, yet after a man is entred into them, he cannot easily give them over. Because he thinketh that it will derogate from his wit and judgement, if he be forced to yeeld though it be to a truth: and besides men naturally desire to bring others to be of their opinion, and therefore they will use great earnestness to perswade, and oftentimes burst out into anger and fury, if they cannot obtein their desire. 5. To prevent anger it is good to take heed of medling with the strife that belongs not to us:Prov. 26.17. Prov. 29.9. especially we should take heed of medling with foolish and indiscreet persons, for he that contendeth with the foolish, whether he rage or laugh, there is no rest. 6. The sovereign remedy of anger, is to cast our eyes upon the examples of patience which the servants of God and the Saints have taught us in this world. As of Abraham, who when just cause of offence was offered by Lot and his Shepherds, was rather content to part from his right,Gen. 13.8. then he would any way discord and dissent. Of Moses, who then was ready to pray for the people, when they were ready to stone him. Of.Exo. 17 4 11. 2 Sam. 16.10. David who having revenge in his own hand, when he was provoked by the outragious injuries of Shimei, did notwithstanding contein himself: and of Steven, Act. 7.60.who when the Stones flew about his eares, prayed for his enemies that threw them at him.1 …et. 2.22. But especially we should fix our eyes upon the example of our Saviour Christ, who being outraged by men did not curse them; being persecuted, he did not threaten his executioners; being crucified, he prayed for his enemies; and who in the end by a Philosophy farre different from that of the world, hath put our salvation in his Cross, our Triumphs in his reproaches, and our glory in his punishments. The looking upon green colours is not more sovereign for those who are troubled with inflamation of the eyes, then the beholding of the clemency and patience of others, is for those whose hearts are enflamed with anger. 7. If the examples will not move us to the love of mildness and patience, let us set before our eyes those men that abandon themselves to fury, so shall we easily discerne in others, what an ugly and bruitish vice it is in our selves. One saith, that if an angry man would look himself in the Glass in the midst of his fury, he would appear so horrible in his own sight, that it would be a notable meanes to work an hatred in his heart, of so deformed a vice. Doth not the furious man disrobe himself of all shame? lose all reason? renounce all moderation and modesty? Is not his countenance disfigured and unseemly? Are not his words absurd, his actions rude? Can he refrain his tongue, or contain the other parts of his body in their duty? Wherefore as in seeing the shamefull motions of them that are drunk, we conceive a certain horror of the excess of Wine: so when we behold the deformity of choler in others, we should endeavour what we can not to be infected with a vice, which is as it were a reproach to humane nature. 8. We must fly jealousies and suspicions, which many times incense us, as well as the justest subjects of choler; for that taking in ill part a look, a smile, or some other light action, we conceive a despight and grow hot against the innocent, who had no desire to wrong us. 9. We must not lightly give credit to what we hear reported, considering the practises which are used at this day to abuse the most credulous. A flatterer will seek to insinuate himself into favour by accusing an innocent; he will suggest an outrage and make a bad discourse to perswade that he hath heard it with grief of mind; another will seek an occasion to dissolve the most sacred bonds of friendship. Another full of venome and poyson will desire to have the sport of a quarrell, and will be glad to be spectator of a combate which he hath kindled, so as he be none of the party. It is then a notable lightness to condemn a friend suddainly before he be heard, and without an exact knowledge of the matter whereof he is accused; and it is a prodigious in justice to be incenced against him before that he know who accuseth him, or what crime is imposed upon him. 10. As for those things whereof we our selves are witnesses, we must consider the disposition and will of those that have done us wrong. If it be a young man, let us impute it to his age, and bear with his youth. Is it a Father? Having received so many other benefits from him, it is reason we should endure, and that remembrance of things past should mollifi… our present bitterness;As for the injury, see it not, feele it not, overcome it. Melius est non agnoscere, quam ignoscere and we must duely consider with our selves whether he hath not just cause to entreat us with that rigor, whereof we now complain. If they be persons subject to an higher power, it may be they have been forced, and being solicited by such as they could not disobey. Another may offend us after that he hath been outraged by us: And what wonder is it if he requite us with the like? If it be a good man, we should not think that he had any will to hurt us, being confident of his innocency. If he be a wicked man, why are we amazed if the effects resemble the cause? Moreover, if we think our selves wrongfully oppressed, let us remember that many times we think that unjust, which is not so in effect. In a word, we must remember that we know not his heart, nor his intention, it may be he meant better unto us: neither are we acquainted with the strength of his temptation, which perhaps was such as would have overthrown us; nor the reason why the Lord suffereth him to be overcome, and fall by it. Those who find themselves by nature prone to anger,Peregr. de ira. cap. 3. Ʋsu lenienda ira. Sen. de ira. lib. 2. cap. 13. are to labour earnestly with themselves, that they may contain their fury for a shorter time, as it were for one day, whatsoever occasion shall be offered, and after that another, and a third, and so by little and little they shall attain unto the habite of patience, and custome will alter nature. These are the meanes whereby unjust anger may be subdued and conquered. Lastly, The occasions of anger are to be removed. Cotys the King of Thracia, when one brought to him Vessels curiously wrought with the Pensill, that might easily be broken, he rejected them, or brake them, lest being hot by nature, he should rage against his servants in fury, when any things had hapened unto them.