they doe not onely treacherously breake their promise made one to another but also their couenant made with God As appeareth plainly Prou. 2.17 Prou. 2.17 whereas he saith that the adultresse who forsaketh the guide of her youth doth therein forget the couenant of her God Whereby they offer great iniurie vnto the Lord seeing when a couenant is violated the wrong redoundeth not only to him whom it directly concerneth but also vnto him in whose name the couenant is made and concluded CHAP. XV. That the adulterer sinneth grieuouslie against his neighbour ANd as they sinne hainouslie against God §. Sect. 1. 1. He sinneth against him whose wife hee desileth 1. By disgracing him so also against their neighbour and first against the partie whose yokefellow they defile for they brande his name with ignominie and reproch because in regard of that neere vnion which is betweene married persons the disgrace and discredit which of right belongeth to the wife redoundeth also vnto her husband who is as it were the better part of her selfe Of which we haue common experience in our owne countrie by those disgracefull nick-names which are vsually though vnworthilie giuen to the innocent partie So also they commit against their neighbour the most diuellish deceit and notorious theft that can be imagined for they §. Sect. 2. 2. He committeth against him diuelish deceit and notorious theft like Satan himselfe sow in his choisest ground such cursed weedes that they are ashamed to reape or owne in the time of haruest and graft into his best valued stocke wilde and wicked imps which hee carefully nourisheth as though they were his owne handy-worke vntill their wicked and vnnaturall fruites discouer them to be none of his They cuckow-like lay their filthy egges in anothers nest making him to loue cherish and nourish it as if it were his owne issue till being growne to some bignesse it vnnaturally seeketh to destroy the nurse Iudg. 9. and vtterly ruinateth his whole posteritie In a word they theeuishly thrust their owne bastardly broode into another mans possessions causing him to receiue the portion of a childe from him who is not his father and to share the inheritance among them who are not his brethren And that which is worst of al through this deceit they make the innocent partie to carke and care to spend his sweate and to spare from his owne backe and bellie that in the end hee may bestow the fruite of his labours to maintaine and prouide for such an one as is not only a stranger but the issue of his mortall enemie who aboue all men liuing hath most disgraced and abused him And yet this is not the worst kind of theft which the adulterer vseth for hee not only spoileth his neighbor of his common and ordinarie goods the which losse hee might recompence with a proportionable satisfaction but hee also robbeth him of his chiefe treasure and most esteemed iewell the hart loue and affection of his wife the which wrong hee can neuer recompence though hee should bestow vpon him his whole estate nor mitigate his raging iealousie breathing nothing but reuenge if euer hee come to the knowledge thereof though hee should inrich him with his gifts For as the Wise man saith iealousie is the rage of a man therefore he will not spare in the day of vengeance He cannot endure the sight of any ransome neither will hee be appeased though thou augment the gifts Prou. 6.34.35 Prou. 6.34 35. Finally §. Sect. 3. The adulterer oftentimes plaieth the murtherer as the adulterer plaieth the theefe against his neighbour in robbing him of his goods so oftentimes hee plaieth the tragicall part of a bloodie murtherer in spoiling him of his life for being inwardly tormented with the raging flames of lust at first he is thereby vrged to thrust in as an vniust sharer in another mans right but being intruded hee doth not so content himselfe but scorning to haue any copartner or corriuall in his loue hee laboureth to haue the intire interest and to become the sole owner of his delights And because the husband of his harlot standeth in his way and crosseth his desires hee seeketh by all meanes to bring him to destruction both by open violence if the law doe not restraine him and by secret trecherie As wee may see in the example of Dauid who that hee might enioy his loue 2. Sam. 11. and hide his shame murthered Vriah his faithfull seruant Secondly §. Sect. 4. 2. The adulterer sinneth grieuouslie against his owne yoke-fellow the adulterer or adulteresse sinne grieuously against their owne yoke-fellow either wife or husband for first they breake the couenant of mariage made betweene them in the presence of God and in the sight of his congregation for whereas they haue obliged themselues one to the other that they will obserue and keepe mariage fidelitie and reserue their bodies chast and vndefiled for one anothers peculiar vse they trecherously violate this their promise and defile their bodies with strange lusts making them to become more fit guests for a filthie brothell then for the honourable bed of mariage Whereas they mutually promised mariage loue which farre surpasseth the loue of parents towards their children both in excellencie and in proprietie they fixe their loue vpon strangers and loath their yoke-fellowes as if they were their mortall enemies Neither is it possible that the adulterous wife should loue her husband when she is besotted with the loue of her filthie copes-mate nor for an adulterer to loue his wife when he is intangled in the harlots snares and carried away with her bewitching allurements And this is that breach of couenant which the Lord laieth to the Israelites charge as a grieuous sinne Mal. 2.14 The Lord hath been witnesse betweene thee Mal. 2.14 and the wife of thy youth against whom thou hast transgressed §. Sect. 5. Adulterers rob their yoke fellovv of their goods yet is she thy companion and the wife of thy couenant Secondly whereas by mariage there is also a communion of their goods and persons by vertue whereof they haue iust interest and proprietie both in their states and bodies the adulterers do robbe their yoke-fellow of their right for first the adulterous husband spendeth his substance in maintaining his harlot and in nourishing and bringing vp his adulterous broode whereby hee impouerisheth his wife and bringeth her vnto want and miserie either because of the insufficiencie of his estate to maintaine both his harlot and his owne charge or through the hardnes of his heart and want of loue to his own spouse for it is the vsuall fruite of whoredome and adulterie to make a man prodigall abroad and niggardly at home bountifull to his harlot and all that belong vnto her and miserably neere and sordidous to his wife and his lawfull begotten children So also the adulterous wife robbeth her husband not onely by catching and purloining all she may
against God the father But as fornicators sinne against the whole Godhead so more distinctly against euery person in the Deitie in a peculiar manner As first they sin against God the father by robbing him of the end and honour of their creation For the Lord created our bodies as the Apostle teacheth vs not for fornication 1. Cor. 6.13 but for himselfe not that we should spend our strength in vncleane lusts which is the seruice of sinne and Satan but that we should both in soule and bodie doe faithfull seruice vnto him our Lord and Creator and with all our power and might glorifie his name who is the author of our being Seeing therefore fornicators rob God of his right spoile him of his glorie and as much as in them lieth frustrate him of his end in their creation and in stead of seruing him serue his enemies sinne Satan and their owne lusts it is no meruaile if the Lord honour himselfe in their deserued punishment and glorifie his name by destroying his owne workemanship which is so much degenerate from it first creation Secondly §. Sect. 6. 2. The fornicator sinneth against God the sonne First by robbing him of the right of our redemption the fornicator sinneth against God the sonne our Sauiour and Redeemer first by robbing him of the right of our redemption for he hath giuen the inestimable price of his most precious blood to redeeme vs out of the miserable bondage of sinne and Satan to the end that being deliuered we should serue him in holinesse and righteousnesse all the daies of our life he hath bought vs with a most precious price to the end that becomming his and ceasing to be our owne Luk. 1.77 we should not any longer fulfill our owne filthy lusts but deuote our selues wholly to the seruice of our gratious Redeemer 1. Cor. 6.20 and glorifie him by our holy obedience both in our bodies and in our soules Now what greater iniurie can we offer vnto our Sauiour then being by such an inestimable ransome set at libertie wee should againe returne into our miserable thraldom withdrawing our selues from vnder the gratious gouernement of our Lord and master yeeld obedience vnto his arch enemie the diuell for the fulfilling and satisfying of our filthie lusts What greater disgrace can wee offer vnto him then to sell our bodies and soules vnto Satan for the base price of a momentanie and beastly pleasure which hee hath redeemed with the precious price of himselfe For what is this but to make a mocke of his sufferings and to tread vnder foote his most holy blood as an vnholie thing of no value Againe the fornicator who professeth Christianitie §. Sect. 7. sinneth against our Sauiour Christ both as hee is our husband and as he is our head Secondly the fornicator sinneth against Christ as he is our husband and bead as he is our husbād we exceedingly disgrace and dishonor him by defiling our bodies with whoremongers and preferring their loue before the loue of Christ The which if it be a foule and abominable fact in a wife towards an earthlie husband then how much more wicked and intollerable towards our Lord and husband Iesus Christ who is most louely being infinite in all perfection and hath most dearely loued vs who are most vnworthie of the least glimpse of that fauor which he causeth to shine vpon vs with full raies So also they most shamefully dishonour and despite our Sauiour Iesus Christ whilest professing him to bee their head and themselues members of his bodie they ioyne their bodies in fornication with filthie harlots whereby either they draw as much as in them lieth our Sauiour who is most holy pure and vndefiled into the communion of their sinne or else rent themselues from his blessed bodie whereof they were professed members and make their bodies members of the harlot with which they are conioyned for as they who are ioyned in lawfull mariage by vertue of this coniunction become one flesh so they who are vnlawfullie ioyned in fornication become one with the harlot as the Apostle teacheth vs 1. Cor. 6.15 1. Cor. 6.15 Know you not that your bodies are the members of Christ shal I then take the members of Christ and make them the members of an harlot God forbid 16. Doe ye not know that he which coupleth himselfe with an harlot is one bodie for two saith he shall be one flesh Thirdly §. Sect. 8. The fornicator sinneth against God the holy Ghost they sinne against God the holie Ghost either by resisting his calling whereby they are called not vnto vncleannes but vnto holines as the Apostle speaketh 1. Thes 4.7 or being called and washed with the blood of Christ and with the water of the spirit from their filthinesse 1. Thes 4.7 they frustrate his holie worke by defiling themselues againe like the hogge 2. Pet. 2.22 which being washed returneth to wallow in the filthie puddle Againe they commit against him fearefull sacriledge in that they make their bodies which are by right his temples to become habitations for vncleane spirits and turne the holie house of God into a filthie brothell or common stewes whereby they vex and grieue the holy spirit and make him to forsake this vncleane lodging to their owne destruction Know ye not saith the Apostle that your bodie is the temple of the holie Ghost which is in you And in another place 1. Cor. 6.19 and chap. 3.16.17 Know ye not that ye are the temple of God and that the spirit of God dwelleth in you If any man destroy the temple of God him shall God destroy for the temple of God is holie which ye are CHAP. V. That the fornicator grieuouslie sinneth against his neighbours ANd thus haue I shewed that the fornicator grieuouslie sinneth against God §. Sect. 1. The fornicator sinneth grieuously against the person vvhom be defileth In the next place I will shew that he also hainouslie offendeth against men and that both his neighbour and himselfe Against his neighbour hee offendeth whether we respect particular persons or whole societies He sinneth against particular persons as first against the partie with whom the follie or filthines is committed by drawing her together with himselfe into the same sinne and condemnation for this pernicious mischiefe accompanieth this sin as being almost peculiar vnto it that whereas other sinnes as Idolatrie blasphemie prophanation of the Sabbath murther theft false witnes bearing euill concupiscence and such like may be committed alone this sinne of whoredome doth alwaies draw in a couple into the same wickednesse the fornicator and his harlot for two at once are defiled two killed as it were with one blow and two fall together into the same sinne and condemnation so that almost no sinne more inricheth the dominions of the Prince of darkenes with a numerous multitude of hellish subiects then this of whoredome in that they who liue in this sinne doe
presumption of their worth but because it is the nature of loue to cause a man hopefully to expect for correspondencie of affection in them whom it loueth though there be almost no proportion in desert Neither could I find fitter patrons for treatises of this nature for who are more fit then the vertues and religious to defend and countenance such discourses as tend to the vpholding and aduancing of vertue and pietie and to the suppressing and beating down of vice and wickednesse and who are more able to daunt the courages of the vicious and malicious which are daily ready to wreck their spight vpon those who inueigh against their darling sinnes then they whose vertuous disposition is both graced and strengthened with honour and eminencie of place and also with the gracious fauour of our dread Soueraigne As therefore I haue respectiuelie dedicated these my labours vnto your Honours so accept them with your wonted kindnesse and vouchsafe them at your leasured your perusall and me your honourable fauours so shall I bee more and more bound to pray vnto the Lord that he will grant vnto your Honors a daily increase of grace and true honor in this world and eternall glorie and happines in the world to come Your Honours in all humble dutie to be commanded IOHN DOVVNAME TO THE CHRISTIAN READER CHristian Reader I haue endeuoured to discouer and lay open the vglie filthinesse and hainous wickednesse of foure sinnes wherewith our land is much corrupted and defiled namely the abuses of Oathes in vaine swearing and impious forswearing Drunkennesse Whoredome and Briberie I am not ignorant how distastfull these discourses will be to their palats who haue alreadie rellished the sweetnesse of these sinnes and doe still nuzle them in their bosomes as their dearest darlings But I haue alreadie learned that if it bee the chiefe end of my labours to please men Gal. 1.10 I shall but thereby get this testimonie vnto mine owne conscience that I am not the seruant of Iesus Christ yet may I truly say thus much for the answering of all cauils and calumniations that I haue not willingly intended to displease any man but haue laboured to aduance the good of all For God and mine owne conscience can beare mee witnesse that I haue not in any spleneticke and satyricall humour aimed at the disgrace of any mans person profession or calling but haue had mine onely quarrell against their sinne nor yet discouered their nakednes that they may be laughed to scorne but that themselues taking notice of it may hide it and turning from their sinnes by true repentance may escape those iudgements which they haue deserued in the day of Gods visitation If any notwithstanding my iust apologie shall yet take exceptions they shall but by their kicking shew that I rub on their sore and by their complayning manifest their guiltinesse for in particular I accuse none who doe not stand accused before God by the testimonie of their owne consciences And these of all others haue least cause to be offended seeing if at all I handle them roughly it is not to hurt but to cure them of their wounds of sinne which otherwise might fester to their destruction And thus praying that these and all other my labours may tend to Gods glorie and the saluation of his elect I commend thee to Gods protection Act. 20.32 and vnto the word of his grace which is able to build thee further and to giue thee an inheritance among them which are sanctified From Lothburie in London the 30. of October Anno Dom. 1608. Thine in the Lord. I. D. A TREATISE OF SWEARING WHEREIN IS SHEWED THE LAWFVL VSE OF an oath and also the diuers abuses thereof both by vaine swearing and impious forswearing CHAP. I. What an oath is and of the diuers formes ceremonies and ends thereof ALthough it is not my purpose in this my discourse of swearing §. Sect. 1. The maine scope of this treatise to intreate copiously and fully of the doctrine of oathes and of all questions coincident thereunto which would require a larger tractate then one so bounded within the straits of time and distracted with multitude of businesse can conueniently publish and is not so necessarie because many others haue excellently and happily laboured in this argument but principally to speake against the abuse of oathes by vaine swearing and impious forswearing whereby the glorious name of God is exceedingly dishonoured in our times yet forasmuch as contraries compared and opposed doe best illustrate one another and lest together with the lawlesse abuse I should seeme to take away the laudable and lawfull vse of swearing I will briefly touch the principall points of this common place and especially those which make way to that discourse of vnlawful oathes which I chiefly intend And first to begin with the generall definition §. Sect. 2. VVhat an oath is An oath is a religious and solemne attestation of Gods holy name where we inuocate him as a witnesse and suertie to confirme the truth of our speech and as a Iudge to punish vs if we speake falsely Of this there are diuers formes and diuers ceremonies In respect of the diuers forme an oath is either simple and direct or compound and indirect Simple when as we plainly and directly call God to witnesse So the Apostle Rom. 1.9 God is my witnesse whom I serue in my spirit Rom. 1.9 c. Compound when as there is prayer or pawne annexed The prayer annexed to an oath is either the desire of some good as So God helpe saue or prosper me or the imprecation of some euill if we sweare falsely as God doe so or so vnto me if I doe not speake the truth So also in our oathes we sometimes pawne and pledge vnto God those things which are deere vnto vs as it were suerties of our truth as By my soule by my faith c. that is I pawne my soule and faith vnto God for the confirmation of this truth So Ioseph swore by the life of Pharaoh Gen. 42.15 1. Cor. 15.31 §. Sect. 3. Ceremonies and rites vsed in swearing Gen. 14.22 Gen. 42.15 and Paul 1. Cor. 15.31 By our reioycing which I haue in Christ Iesus our Lord I die daily The ceremonies vsed in swearing haue bin diuers in diuers times In Abrahams time when they took an oath they lifted vp their hand towards heauen thereby signifying that they swore by him whose throne was seated in the highest heauens The like ceremonie was vsed by the Angell Dan. 12.7 So also inferiours in the same time swearing vnto their superiours and Masters Aben. Ezra put their hand vnder their thigh by which ceremonie they signified their subiection and that they bound themselues to perpetuall seruitude if they did not speake truly Gen. 24.2 and 47.29 In Salomons time when as they took an oath they touched the Altar 1. King 2.31 the which ceremonie was also vsed amongst the Gentiles
when the verie looks offer a parly and promise a yeelding before the assault Secondly §. Sect. 2. Of Modestie shevved in vvords and speech this modestie appeareth in the words and speech and that in sober and discreete silence or else in still peaceable and pure communication whereas contrariwise continuall babling loude and clamarous speech are made by the wise man the ensignes and badges of an harlot Prou. 7.11 Shee is still babling and loude Prou. 7.11 whose feete cannot abide in her house And the Apostle describing the wanton widdowes saith that they are pratlers and busie bodies speaking things that are not comely 1. Tim. 5.11.13 1. Tim. 5.11.13 But especially ribald and filthie communication is to be auoided of al those who haue a desire to preserue their chastitie for as the Apostle saith euill words corrupt good manners 1. Cor. 15.33 and the wanton tongue being set on fire by hell as it inflameth a mans owne heart with lust so with this rotten and contagious speech it infecteth the standers by and corrupteth their harts with vncleane desires Hence it is that these filthie speeches are in the Scriptures so straightly forbidden Ephes 4.29 and 5.4 Ephes 4.29 Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying ihat it may minister grace vnto the hearers And 5.4 he requireth that filthinesse Col. 3.8 foolish talking and iesting which are things not comely should not bee so much as named among Christians Neuerthelesse the Gallants of the world who take vpon them the name of Christ make this filthie communication and these scurrilous iests the common exercise of their wit and the musicke of their mirth Thirdly §. Sect. 3. Of modestie in our gestures and behauiour this modestie is also to be shewed in our gestures and behauiour which ought to be graue and sober and not any way sauouring of vaine lightnes and lasciuious wantonnesse The which as they are the fruites of a polluted heart and the flames which issue from the hidden fire of lust so also doe they nourish the roote from which they spring and redouble the heate of carnall concupiscence kindled in the heart Among these wee may especiallie number wanton dancing and lasciuious kissing and imbracing All which I distinguish by their epithets Dancing because I cannot see how any of them may simply bee condemned for seeing wee reade of holy and honest dancing vsed by holy men and women when they reioyced before God in the fruition of his benefits as Dauid before the Arke 2. Sam. 616. Exod. 15. Miriam and her companions after the Egyptians were destroied in the red sea the daughters of Shiloh at their yeerely feast Iudg. 21.19 which they kept vnto the Lord the women of Israel after the ouerthrow of the armie of the Philistims 1. Sam. 18.7 Eccles 34. and seeing the holie Ghost himselfe telleth vs that as there is a time to mourne so also there is a time to dance I see no reason but that now vpon the like occasion and with the same holie affection it may lawfully be vsed to expresse our reioycing cheare the mind and exercise the bodie as well as musicke or any other such like pastime and recreation But as for that light wanton and lasciuious dancing betweene men and women which is too too common in these times wherein they vse one towards another all manner of inticing gestures and sometimes wanton and obscene behauiour seruing as the bellowes to inflame lust the which in a wicked proportion they sit to as light lasciuious musicke it is no better thē Venus reuels which effeminate and corrupt the mind making it fit for vncleane desires and for all manner of vnlawfull lusts and therefore carefully to be auoided of all those who haue any desire to preserue their chastitie The like also may be said of kissing and imbracing Kissing and imbracing Gen. 27.27 and 29.11 and 33.4 Exod. 18.7 2. Sam. 19.39 Luk. 7.38.45 Act. 20.37 Rom. 16.16 Gen. 46 29. Eccles 3.5 which are not to be condemned if they doe not proceede from an heart polluted with lust but are vsed after a ciuill and honest manner to expresse our loue one to another seeing they haue been alwaies in vse amongst the faithfull in all ages as testimonies of mutuall loue which may bee free from all wantonnesse and lasciuiousnesse seeing in former times they haue been vsed betweene man and man and in our owne times by parents to their little children And therefore they are onely to be auoided in wanton dalliance betweene those who are light and lasciuious when as they are not vsed for ciuill curtesie or to expresse pure and vndefiled loue in due and seasonable time but rather to inflame the heart with lust and to expresse the inward vncleannesse of the minde in which case this neere approching and these impure touches Prou. 7.13 and lasciuious dalliance are as like to inflame impure hearts with burning concupiscence as the sparke of fire to inflame flaxe or gunpowder when they are ioyned together Lastly modestie is to bee shewed in apparrell §. Sect. 4. Of modestie in apparrell and outward deeking 1. Tim. 2.9 and in the decking and adorning of the bodie after a graue sober and seemelie maner due respect being had to the persons sex degree and calling as being a notable meanes to preserue chastitie and to subdue fleshly lusts And this the Apostle requireth 1. Tim. 2.9 I will also that the women away themselues in comely apparrell with shamefastnes and modesty not with broidred haire or gold or pearles or costly apparrell 10. But as it becommeth women that professe the feare of God with good workes For as there is a chast heart and a chaste eie so also there is a chast habite and attire which as it nourisheth the inward puritie of the mind so it notable preserueth the person who vseth it from the assaults of those who are lasciuiouslie disposed for they seldome offer to buie these lustfull wares but where the signe of wantonnesse hangeth out neither dare these lasciuious theeues offer to rob that partie of their chastitie whom these outwardly guarded with modestie and sobriety Wheras contrariwise a wanton heart delighteth in a wanton habit and they who haue a whorish affection will commonly proclaime it by their whorish apparrell like the harlot in the Prouerbs Pro. 7.10 §. Sect. 5. Apparell must be fitted to the sex chap. 7.10 Now this modestie in apparell is shewed first when as it is fitted to the sex men wearing that which belongeth to men and women that which appertaineth vnto them for as it is an abomination vnto the Lord when the woman weareth that which pertaineth vnto the man and when the man puts on womans rayment Deut. 22.5 as it is Deut. 22.5 so also it inflameth their hearts with lust and vncleannes making the man effeminate and womannish and the woman
that both body and soule may be saued And these are the things required in iust and holy anger which if we obserue our anger will be not onely lawfull but also necessary both for the setting forth of the glory of God and also for the good of our selues and of our neighbours CHAP. II. Of vniust Anger ANd so much for the first part of my text Sect. 1. wherein iust anger is commaunded now I am to speake of vniust anger forbidden in the words following but sinne not that is by falling into corrupt and vniust anger Vniust anger condemned as a great sinne Which vicious affection is not onely here condemned but also in other places of the Scripture as in the 31. verse of this Chapter Let all bitternesse Colos 3.8 and anger and wrath and euill speaking bee put away from you with all maliciousnesse So Col. 3.8 Put ye away all these things Gal. 5.20.21 wrath anger maliciousnesse c. and in the 5. Chapter of the Galathians verse 20.21 it is reckoned among the workes of the flesh which who so follow shall not inherit the kingdome of God It is forbidden also in the sixt commaundement vnder the name of murther both be cause it is the chiefe meanes and cause which moueth men therevnto as also because it is the murther of the hart and therfore murther in truth in Gods sight who more respecteth the hart then the hands for a man may be innocent before him though his hands haue slaine his neighbour if his hart haue not consented therevnto as appeareth in the old law where Cities of refuge were appointed for such by the Lords owne commandement but if the hart haue consented and desired any way to violate the person of our neighbor which vniust anger alwaies affecteth though our hands are free from the act we are guiltie of murther in the sight of God And this our Sauiour Christ teacheth vs in the exposition of the sixt commandement Mat. 5.22 Mat. 5.22 Whosoeuer is angry with his brother vnaduisedly is culpable of iudgement By these places it is euident that anger is forbidden condemned as a great sinne and therefore it is to be auoyded of vs as a most dangerous enimie to our soules health The generality of this vice of vniust anger Which that we may performe with so much the more vigilant care Let vs further consider that this vice is generally incident to all by reason of our naturall corruption so that there is none so yong nor any so old none so wise nor any so foolish neither male nor female which do not carry this fire in their bosome therefore vnles they quench daily this fiery dart of Sathan with the water of Gods Spirit and the shield of faith they will be in danger of burning Prou. 6.27 for who can carry fire in his bosome and not be burnt Prou. 6.27 But the dangerousnes of this affection wil more euidently appeare if we consider the violence therof Sect. 2 The violence of this turbulent affection for there is scarce any other affection so strong which it doth not easily subdue Loue is said to be stronger then death Can. 8.6 and yet anger if it be once admitted easily ouercommeth it Can. 8.6 for there was neuer any loue so hartie and entire but anger hath subdued it The Father in his anger forgetteth his loue to his child and the child to his father the husband to his wife the wife to her husband and causeth them in stead of duties of loue to bring forth the fruits of hatred yea it maketh a man to forget the loue of himself as appeareth by those men who to satisfie their anger violently thrust themselues into imminent dangers of death Nay it maketh a man offer raging violence against such a friend as is more deare to him then his own life as it is euident in the example of Alexander who in his anger slew his friend Clitus whō he loued so entirely that he needs would haue reuenged his murther by putting himselfe to a wilfull death As therefore we cannot discerne the heat of the Sunne when we are neare vnto a scorching fire so the heauenly heate of diuine loue is not felt if the furious flame of anger be kindled in our harts Couetousnes also is a most violent and strong vice which nothing almost can vanquish but death and they who are possessed therewith do loue their riches better then their owne liues as we may fee in their example who being depriued of them murther themselues yea they are more deare vnto them then the saluation of their owne soules as may appeare by those who fall into outragious sinnes whereby they plunge their soules headlong into hell that they may get momentarie riches by them also who despise the meanes of their saluation in comparison of a small worldly trifle and yet anger being once admitted doth ouercome couetousnes as it is euident in the example of them who to satisfie their furious anger by the death of their enimie are content to forfeit their goods though they be neuer so couetous besides the double hazard of their liues which they incur both in their priuate quarrell and in satisfying by deserued punishment publike iustice The like also may be said of them who by anger being incited to reuenge are content to spend all their substance by prosecuting wrangling suites in Law of little or no importance to the end they may impouerish him also with whom they are offended and so are content to pull the house vpon their owne heads that they may ouerwhelm another vnder the vvaight of the same ruine Feare also is an affection of no small force and violence for oftentimes it compelleth men to thrust themselues into imminent dangers that they may auoyde dangers and to kill themselues for feare of greater torments and yet anger vanquisheth feare many times causing them who would tremble to see anothers vvound contemne their owne death and so turneth the most cowardly feare into most desperate rage and furious resolution So that other affections lead a man but this drawes him others intice him but this compels him other dazle the sight of reason but this makes it starke blinde other make vs prone vnto euill but this casts vs headlong euen into the gulfe of wickednesse Considering therefore that this turbulent vice of vniust anger is in the eyes of God so hainous Sect. 3. in regard of vs so generall and in respect of it owne nature so strong violent I purpose to intreat of it at large to the end we may learne the better to preuent it or the more easily to subdue it And to this purpose I will first shew what it is and what are the causes and properties thereof secondly the kindes of it and lastly I will prescribe the preseruatiues and medicines whereby we may cure this vice in our selues or in others For the first The definition of
vniust anger Vniust anger is a wrongfull and an vnreasonable desire of reuenge stirred vp in vs by vniust causes whereby we hauing no respect of the glory of God nor the good of our selues or our brethren are after an vniust immoderate manner angry with them with whom we ought not to be angry That vniust anger is a desire of reuenge Anger an vnresonable desire of reuenge it is so euident that it needeth no proofe for we know by daily experience that he who is prouoked vnto anger by an iniury offered in truth or in his opinion desireth reuenge according to the nature of the iniury receiued or the opinion which he hath conceiued of it If he be iniured by a scornful looke he seeketh to reuenge it with a disdainfull countenance if by words he reuengeth by words if in deeds he desireth to reuenge by deeds yea oftentimes the fury of anger casting a mist before the sight of reason causeth smal iniuries to seem great according to that false opinion inciteth men to take reuenge without all proportion For an angry looke with angry words for angry words with blowes and for blowes with death according to the violence of the affection and not the qualitie of the iniury receiued Now that this desire of reuenge is vniust and vnreasonable Sect. 4. it appeareth by that which followeth in the definition And first because the causes thereof are vniust The causes of vniust anger are eyther internall or externall The causes of vniust anger 1. Internall 1. Selfe loue The internall causes are diuers as first selfe loue wherby we so immoderately loue our selues that we neuer thinke of the iniuries indignities which we offer others or els suppose them to bee none or els lightly esteeme of them as not worthy the recitall but on the other side it maketh men hainously aggrauate iniuries offered vnto themselues and so to make huge mountaines of small molehils it causeth the heart easily to apprehend the wrong busie in meditating of it being apprehended eager in seeking reuenge after meditation and the hand no lesse forward in acting those tragedyes which the heart hath inuented For by selfe loue men are induced to thinke themselues worthy of al loue and honour and therefore if a small iniury be offered vnto them they suppose that death is too small a reuenge for so great an indignitie offered to such worthy personages Yea if they be not so much respected as their hautie ambition desireth or if others be preferred before them and that deseruedly this is matter enough to prouoke them to furious rage not onely against them of whom they are not regarded but them also who are preferred in others iudgement And this is euident in the example of Caine who because God respected the offering of Abell more then his Gen. 4. was incensed to wrath and had his anger so inflamed that nothing could quench it but the bloud of his deare brother and in Saul who could with no patience endure that the praises of Dauid should surmount his in the sight and audience of the people 1. Sam. 19.8 but was enraged with deadly anger against him who for his merits deserued to be aduanced And thus doth selfe loue make a man winck at those iniuryes which he offereth others and to put on the spectacles of affection when he looketh on those wrongs which are offered to himselfe whereby it commeth to passe that euery small iniurie seemeth great and prouoketh to great anger Whereas if we thought meanly of our selues and loued our neighbors as our selues we would not suffer our iudgement to be so ouer balanced with the weight of affection in iudging of the iniury nor giue the reines to our anger in persuing it with reuenge The second internall cause of vniust anger is pride and arrogancy of spirit which is a fruite of selfe loue Sect. 5. The second cause of vniust anger Pride for selfe loue it is which maketh vs haue an high opinion of our selues this high opinion causeth arrogancie and pride and pride causeth men to bee more sharp sighted in discrying wrong and more furiously insolent in taking reuenge The reason hereof is apparant proude men being iealous of their honour and reputation are also very suspicious of contempt so that the least iniurie prouoketh them to choller and disdaine because they are ready to imagine that thereby they are exposed to contempt And this is the reason why proud men doe more impatiently suffer an iniury offered in company wher they would be respected because they thinke it a great disparagement to their credit and reputation An example hereof wee haue in Nebuchadnezzer Dan. 3.19 who waxed pale for anger because he thought himselfe disgraced in the sight of all his princes and people by the repulse which he receiued of the three children who refused to obey his wicked commaundement Esthe 3.5.6 And in Haman who was so inraged with fury because Mordecay would not in the sight of the people doe him that reuerence which his proud heart desired that he thought his death too small a reuenge for such an indignitie vnlesse also for his sake he vtterly rooted out his whole kindred and nation So that the least sparke of anger kindled with the smallest occasion bursteth out into a raging flame of fury if it be blowed with the wind of vain-glory Whereas on the other side he that is humble is not prouoked 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 haue receiued an iniury because he is ready to think that he hath deserued it either by like falts committed against men or more hainous sins against God The third internall cause of vniust anger is couetousnes Sect. 6. The third cause of vniust anger Couetousnesse for this vice maketh men desire much riches and if their hopes faile them and be not correspondent to their desires their vnquiet and turbulent thoughts are fit harbingers to prepare a lodging in their harts to entertaine anger It maketh them vndertake great matters which when they are not able to compasse their harts are filled with vexation and they become more wayward then children or else if their couelous desires carried with the wings of ambition mount not so high a pitch they basely stoope euen to the most sordidous pray and finding themselues vnable to compasse great matters abroad they entermeddle with euery domesticall trifle at home and if they see any thing miscarry through the default of wife childe or seruant though it bee of no value their anger can containe it selfe in no bounds of reason So that these men are angry abroad but madde at home chollericke with euery man which hinders or doth not further their commoditie but outragious to their wiues children and seruants if they sustaine the least losse The fourth internall cause of vniust anger Sect.
vnlawfull when as in our anger wee propound vnto our selues no lawfull end as the glorie of God the publicke good of the Church or common-wealth or the priuate benefit of our selues or of our neighboures but rather priuate reuenge and satisfying of our tumultuous affections by the hurt or destruction of him with whom we are displeased And this is alwaies to be obserued in all examples of vniust anger as in Caines anger towards Abel Sauls towards Dauid Nabuchadnezers towards the three children the Scribes and Pharises towards our Sauiour Christ And so much for the causes of vniust anger Now wee are to speake of the properties thereof CHAP. IIII. Of the properties of vniust anger THe first propertie of vniust anger is §. Sect. 1. The first propertie want of moderation that it is immoderate for though our anger haue neuer so iust a cause yet if it grow violent and degenerate from anger to wrath and furie it is vniust for it sauoureth not of the spirit of God who is mercifull and easie to be intreated but rather of the flesh and the corruption thereof And therefore wrath that is violent anger is numbred amongst the works of the flesh the doers whereof shall not inherit the kingdome of God Gal. 5.20.21 Now if we would know how to discerne when our anger is immoderate it is easilie knowne by the fruites thereof As first when it prouoketh vs to vtter words dishonorable to God either by prophane blaspheming of his holy name or wicked cursing and imprecations whereby wee desire that he should be the executioner of our malice or opprobrious to our neighbours as when our anger bursteth out into bitter and reuiling speeches tending onely to his disgrace An example whereof wee haue in Shemei 2. Sam. 16.5 who reprouing Dauid for his sinnes vseth such gall and bitternes that it cleerely appeareth his anger proceeded not from the hatred of his sinne but rather of his person Secondly 2. By the want of fit decorum when we haue no regard of any decorum or order either in respect of our selues or those with whom wee are angrie Not in respect of our selues as when by anger we are prouoked to take reuenge being but priuate men whereas reuenge belongeth onely to God and to the Magistrate who is the Lords deputie Rom. 12.19 according to that Rom. 12.19 Auenge not your selues but giue place to anger that is to Gods anger and reuenge For it is written vengeance is mine and I will repay it Deut. 32.35 saith the Lord. They therefore who take vpon them reuenge hauing no lawfull calling thereunto violate Gods ordinance by arrogating to themselues one of Gods royall priuiledges and so make themselues guiltie of high treason against God as they are guiltie of treason against an earthly Prince who intermeddle with any of their royall prerogatiues So also our anger is immoderate when we haue no respect of the partie with whom wee are angry as when the sonne being prouoked to anger against his father though it be for a iust cause doth not vse him with that respect and reuerence which becommeth him but bursteth out into vndutifull and insolent speeches quite contrarie to the example of Iacob who being but a sonne in law did not in his anger forget his dutie but vsed all discretion and moderation Gen. 31.36 And of Ionathan Gen. 31.36 who though he had iust cause to be angrie with his father Saul yet he onely shewed it by rising from the table and departing 1. Sam. 20.34 1. Sam. 20.34 And the like may be said of the seruants anger towards his master the subiects towards the Magistrate and of all inferiors towards their superiors For howsoeuer the law of God bindeth vs to be angrie when iust cause is offred yet it also tieth vs to moderation and discretion For it is the author of order and not confusion The second propertie of vniust anger §. Sect. 2. The second propertie of vniust anger is in respect of the obiect is in respect of the obiect for whereas iust anger opposeth it selfe only against sinne and iniustice vniust anger is incensed against the person of the offender yea oftentimes of them who are innocent nay because they are innocent as appeareth by those examples which before I rehearsed But if we will be Christs Disciples wee must follow his doctrine and example Matth. 5 44. His doctrine Math. 5.44 Loue your enemies doe good to those that hate you c. That you may be the sonnes of your father which is in heauen Where he plainly intimateth that they are not the sonnes of God who doe not loue the persons of their verie enemies we must follow also his example who prayed for his enemies euen while he was vpon the crosse subiect to their outragious iniuries Luk. 23.34 Luk. 23.34 Act. 7.66 Which blessed president holy Stephen imitated Act. 7.66 But many are not onely incensed against the persons of their enemies who are men like vnto themselues but also with brute beasts which are not capable thereof as wee may see in the example of Balaam Num. 24.10 Num. 24.10 Yea euen with things which want both sense and life and so was Xerxes angry with the riuers Plutarch de cobib iracun and sent letters full of menacing threatnings to the hils And manie such are subiect to continuall view who if any thing in their hands displease them will not sticke to dash it against the ground though after they are faine to take it vp againe or to spoile and breake it in peeces though afterwards they must be glad to bestow great labour in repairing that which by greater folly they haue defaced But these men may fitly bee compared vnto children who hauing gotten a fall beate the earth so they hauing receiued some hurt through their owne folly or negligence are angry with those things which are ruled by them as bare instruments The last propertie of vniust anger respecteth the time §. Sect. 3. when as it being long retained becommeth hatred And this happeneth not onely when men are prouoked vnto anger vpon waightie causes but also when it is grounded on the most slight occasions for when vaine trifles haue stirred them vp to wrath they perseuere in it lest they might seem to haue begun without cause and so against all reason the vniustice of their anger makes them persist in it with greater obstinacie For therefore they retaine it yea increase it that the greatnesse of their anger may make men beleeue that it could not chuse but arise from some waightie occasion and iust cause and so they chuse rather to seeme iust then to bee iust But more of this afterwards when I come to speake of the restraint of vniust anger CHAP. V. Of the kinds of vniust anger ANd so much concerning the causes and properties of vniust anger §. Sect. 1. Now we are to speake of the kinds thereof It admitteth of a
most easilie taketh hold of euerie thing and is most hardly quenched but herin it is farre more violent and pernicious that whereas wild fire may be extinguished with vinegre or milke this can be quenched only with blood yea with the heart blood There is nothing therfore in the world naturall or artificiall which doth sufficiently expresse this vile affection it onely can bee resembled by the malice of Satan who for no cause maligned God and vs and yet his malice will neuer haue end Vnlesse therfore we would be worse then all things naturall or artificiall yea as bad as the diuell himselfe wee must be either slow to anger or readie to forgiue CHAP. VI. The manifold and great euils which acccmpanie vniust anger ANd so much for the kinds of anger §. Sect. 1. Now wee are to set downe the preseruatiues whereby we may be preserued from this sicknesse of the soule and some medicines to cure vs when we are fallen into it But for as much as it is in vaine to prescribe physicke vnlesse the patient will take it and seeing few or none are willing to take physicke vnlesse they see the necessitie thereof in respect of the dangerousnes of their disease I will first shew the greatnesse and malignitie of this sicknesse of the mind vniust anger and afterwards prescribe the remedies The greatnesse and dangerousnesse of this disease appeareth by those great euils which it worketh The dangerousnes of anger shewed by the euils which it vvorketh and that both priuate and publike The priuate euils concerne either our selues or our neighbours The euils which concerne our selues are incident to the whole man or to his seuerall parts the bodie and the soule The euils which anger bringeth to the whole man are diuers First The euils vvhich anger bringeth to the vvhole man 1. Vniust anger defaceth Gods image It ouerthrovveth peitie Ioh. 4.20 it defaceth in vs the image of God for whereas the image of God doth specially consist in the vertues and graces of the mind anger ouerthroweth them all and first of all pietie which is the chiefe of all and the summe of the first table It extinguisheth the loue of God for how should we loue God whom we haue not seene if we do not loue our neighbour whom we haue seene 1. Ioh. 4.20 And how do we loue our neighbour if vpon no cause or euery trifling cause wee be incensed to iniust anger against him It ouerthroweth the principall part of Gods worship inuocation for if we would compasse the Altar and there offer vp the sacrifice of prayer and thanksgiuing we must first wash our hands in innocencie Psal 26.6 1. Tim. 2.8 Psalm 26.6 And this the Apostle Paul requireth 1. Tim. 2.8 That we lift vp pure hands without anger And our Sauiour Christ cōmandeth that before we offer any gift vnto the Lord we first seeke to be reconciled Matth. 5.23 Matth. 5.23 So long therefore as we continue in our anger we are vnfit to pray as it most manifestly appeareth in the fifth petition where wee desire so to bee forgiuen as wee forgiue and because the Lord would haue vs deepely consider thereof he thinketh it not sufficient to set it downe in the Lords prayer Matth. 6.12 Matth. 6.12 but he againe doth single this out of all other the petitions and inculcates it the second time vers 14.15 verses 14.15 If you forgiue men their trespasses your heauenly father will also forgiue you but if you will not forgiue men their trespasses no more will your father forgiue your trespasses If therefore wee offer vp this prayer vnto God continuing in our anger what doe we else but intreate the Lord that he will continue his anger towards vs A notable place to this purpose we haue Eccl. 28.1.2 c. Eccles 28.1 He that seeketh vengeance shall find vengeance of the Lord and he will surely keepe his sinnes 2. Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes be forgiuen thee also when thou prayest 3. Should a man beare hatred against man and desire forgiuenes of the Lord 4. He will shew no mercie to man who is like himselfe and will he aske forgiuenesse of his owne sinnes 5. If he that is but flesh nourish hatred and aske pardon of God who will intreate for his sinnes 6. Remember the end and let enmitie passe c. It also maketh men notablie sinne against the third commandement by causing them through impatience to fall into cursing and imprecations swearing and blaspheming the name of God It causeth them also grieuouslie to sinne against the fourth commandement by making them vnfit for the exercises of the Sabbath as inuocation and hearing of the word because they who are possessed therewith haue their minds disturbed and distracted either by thinking vpon the iniurie or else of reuenge So that there is not one commandement of the first table which anger doth not notoriouslie violate But as it ouerthroweth the vertues of the first table which respect pietie so also of the second table which respect iustice Jt ouerthrovveth iustice and charitie and first of all iustice it selfe whose generall rule is this Vt suum cuique tribuatur that that bee giuen to euerie one which belongeth to him For anger maketh men not onelie to neglect all good duties which they owe vnto their neighbours but also to oppresse them with vndeserued iniuries and vniust reuenge It ouerthroweth also charitie which is the sum of the second table whose generall rule is this That we loue our neighbours as our selues for anger in stead of performing any duties of loue causeth men to bring foorth the fruits of hatred and in stead of louing their neighbours as themselues it maketh them to hate them as their mortall enemies Infinit it were to stand vpon particulars but by this which hath been said it is apparant that the furious flame of anger doth consume in vs all the vertues and sanctifying graces of Gods spirit wherein principally the image of God consisteth Secondlie as it defaceth in vs the image of God §. Sect. 1. 1. Vniust anger maketh men like the diuell so it doth make vs like vnto Satan for hee is the spirit of dissension wrath and reuenge as God is a spirit of loue and peace It is the nature of Satan to delight in rage and furie for he is a murtherer from the beginning Ioh. 8.44 Iohn 8.44 not onely murthering himselfe but prouoking others to murther by filling their hearts with wrath and reuenge And this the Heathens were not ignorant of for they called these wicked spirits which are the authors of anger dissension and reuenge furies because they filled mens minds with furie and madnesse Thirdlie §. Sect. 3. 3. Jt maketh men subiect to Gods anger Mat. 6.14.15 it maketh vs subiect to Gods anger for as wee forgiue others so doth God forgiue vs Matth. 6.14.15 If therefore we retaine our
fallen into them For anger casting a mist of perturbation before the sight of reason maketh men vnable to iudge of good or euill right or wrong and whereas reason in it owne nature iudgeth that which is right anger maketh that seeme right which it iudgeth If therefore wee auoide those things most carefully which hurt the eyes or if they bee hurt vse such medicines as are fit to cure them because the eye is the light and guide of the whole bodie with how much more attentiue care ought wee auoide anger that blindeth reason seeing it is the light and guide of the soule which onelie eye of humane direction being put out like Polyphemus wee wander in the desarts of sinne and wickednesse If men abhorre drunkennesse and that worthilie because it maketh them differ from brute beasts onely in shape of the bodie why should they not for the same cause hate this vice of anger which like a burning ague doth so distemper disturbe the mind that while the fit lasteth it vttereth nothing but rauing Secondly §. Sect. 8. 2. Jt inflameth the soule with the heat of surie as anger hurteth the soule by blinding reason so also it doth macerate and vex it by inflaming it with furie for what greater torment can bee imagined then to haue the minde distracted vpon the racke of rage As therefore wee would account him a madde man who with his owne hands should set his house on fire and consume it so alike mad is hee to bee thought who will set his soule on fire with the raging flames of anger wherein it is not onely tormented in this life but also without repentance in the life to come it shall bee tormented euerlastingly because vniust anger is murther in Gods sight as appeareth Matth. 5.12 Matth. 5.22 and murtherers shall not inherite the kingdome of God but haue their portion in the lake which burneth with fire and brimstone which is the second death Reuel 21.8 Reuel 21.8 Seeing therefore anger inflicteth on the soule the wound of sinne and sinne vnlesse it be cured with the soueraigne salue of Christs merit causeth death let vs carefully arme our selues against the violence of this passion and manfully repell this fierie dart with the shield of faith Yea let vs so strongly curbe it in with the raines of reason that no outward iniurie pricke it forward to seeke vniust reuenge For as we would condemne him of follie who when a wrong were offred him by another should in reuenge wound his owne bodie so more foolish is hee to bee esteemed who when another offereth him iniurie doth in seeking cruell and vniust reuenge wound his soule with sin And so much for the euils which anger bringeth to a mans selfe §. Sect. 9. The euils which anger bringeth to our neighbour 1. It ouerthroweth all friendship Now wee are to intreate of the euils which it bringeth to our neighbour First it ouerthroweth that excellent and comfortable vertue to mankind true friendship for there was neuer any friendship so inuiolable which anger if it were admitted hath not violated And hence it is that wise Salomon counselleth vs not to make friendship with an angrie man because he will bee sure to breake it Pro. 22.24 Prou. 22.24 Well therfore may that speech of Inno to Alecto be applied to anger Tu potes vnanimes armare in praelia fratres atque odijs versare domos Virg. Aeneid lib. 7. Thou it is who canst arme most louing brethren one against the other and ouerthrow whole houses and families with contentious discord Secondly §. Sect. 10. 2. It prouoketh men to offer iniurie it prouoketh to offer all indignities and wrongs to a mans neighbour as also to reuenge the smallest iniuries without all proportion For men incensed with anger will wittingly and willingly reuenge those iniuries which haue vnwittingly and vnwillingly been offered for angry words they will giue blowes for blowes wounds and for wounds death And therefore the Wise man saith That anger is cruell and wrath is raging Prou. 27.4 Prou. 27.4 Yea it prouoketh men not onely to reuenge small iniuries but also no iniuries for anger rageth euen against the innocents and that oftentimes because they are innocent and but too vertuous as the furious man imagineth And this is euident in the example of Cains anger against Abel Sauls against Ionathan and Dauid Nebuchadnezzars against the three children Herods against the innocents the Scribes and Pharises against Christ as before I prooued But as anger causeth men to be hurtfull to all others Anger most hurtfull to a mans owne familie so especially to those whom they should most loue cherish and defend that is they who are of a mans owne familie who because they are necessarilie conuersant with them are continnallie subiect and euen exposed to their furie and outrage the wife to their bitter speeches if they doe not worse that is like mad men beate their owne flesh the children to furious and vnreasonable correction the seruants not onelie to reuiling speeches but also to cruell stripes and blowes so that as one saith well we may know an angrie man if wee but looke in the faces of his seruants Plutarch de cohib irac §. Sect. 11. The euils which anger bringeth to common-wealth namely by their scarres and bruises And so much for the priuate euils which accompanie vniust anger Now we are to speake of the publike Vniust anger is the cause of all tumults and vprores seditions and conspiracies massacres and bloodie wars yea the ouerthrow and confusion of all cities and common-wealths It is the cause which inciteth the Magistrate against the subiect and the subiect against the Magistrate the Prince against the people and the people against the Prince kingdome against kingdome and nation against nation and that not onely vpon waightie causes but also vpon trifling occasions For as to make a furious and vnquenchable flame it is not materiall how small the fire is that kindleth it so the matter bee apt to receiue it wherein it is kindled for one coale is enough to burne a whole citie if it fall among flaxe 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 minde which receiueth it be subiect to be inflamed it is sufficient to set on fire and consume whole Kingdomes and Common wealths especially if power be correspondent to the violence of the affection Infinite examples might be brought to make this manifest Examples Gen. 34. as of Simeon and Leuie who in their anger put a whole Cittie to the sword though their quarrell were but to one man Of Abimelech Iudg. 9. 1 Sam. 22. Hest 3. who in his fury destroyed all the cittie of Sichem of Saul destroying Nob of Haman who being incensed onely against Mordecay laide a plot for the destruction of the whole nation of the Iewes But I shall
not neede to stand vpon it seeing not onely the booke of God but also auncient histories yea euen our owne Chronicles and daily experience doe make this but too euident You see then the manifold euils which waite vpon this raging disease of the minde vniust anger for it is not onely a deadly impostume breaking out in our selues but also an infectious and contagious plague which destroyeth whole peoples and common wealths With how great care therefore should wee vse all good meanes and wholesome remedies to preuent or cure such a dangerous disease CHAP. VII The remedyes of vniust Anger THe remedies against anger are of two sorts first Sect. 1. those which cure anger in our selues secondly those which cure it in others and they both are of two kindes first such as preuent anger and preserue vs from falling into it secondly such as free vs from it after it hath taken place For anger is a disease of the minde as therefore wise Phisitions thinke it the better safer course to preserue health and preuent sicknesse then to remoue the disease after it hath taken possession of the body We must first seek to preuent anger Sen. epi. 119 so the best course in ministring spirituall Phisick is to preserue the soule from vice rather then to purge it away after it hath infected it for Vitia facilius repelluntur quam expelluntur Vices are more easily kept from entrance then thrust out after they are entred for as the common prouerbe is there are but twelue points in the law and possession is as good as eleauen of them If therefore anger haue gotten possession we shall hardly dispossesse it It is our soules mortall enimie as therefore we first seeke to keepe the enimie from entring the frontires of our country but if hee be entred as soone as we can to expell him so we must first endeauour to repel anger by stopping the passages of our harts that it may haue no entrance but if it haue taken place quickly to expell and remoue it For if we suffer it to fortifie it selfe it will grow so strong and violent that we shall be vnable to dislodge it And as in a siege of a Cittie the Citizens prouide all things necessary for their defence before the assault that the enimie when he approcheth the wals may not take them vnprouided so if we will repell anger when it commeth wee are to fortifie and arme our selues against it before it comes for if it take vs vnprouided it will easily make entrance and more easily ouercome vs. Let vs therfore first of all endeuour to vse all good means by which we may preuent anger for if it haue once gotten hold of vs it will easily plunge vs headlong into violence and fury whereas we may with greater facillity preuent the danger before we fall into it For as experience teacheth vs a man may easily contayne himselfe from running downe the hill while hee is on the toppe but after he is entred into a full race hee cannot stay himselfe before he commeth to the bottome so it is more easie for any to abstaine from running into anger then to containe himselfe when he is in the race from falling into the bottome of fury Let vs then see the meanes how to preuent anger Sect. 2 The meanes to preuent vniust anger the first remedy is by taking away the causes therof for sublatâ causâ tollitur effectum self- The causes thereof are to be remoued 1 self-Selfe-loue The cause being taken away the effect ceaseth The first cause of anger is selfe loue if therefore wee would not fall into anger we must labour to bannish selfe loue and to follow the rule of charitie Loue our neighbours as our selues and doe nothing vnto them which wee would not haue them do vnto vs. Before therefore we let the reines loofe vnto our anger let vs set our selues in the place of him with whom we are angry and consider how we would desire to be vsed if we had so offended and in like manner are we to behaue our selues towards him So shall we not aggrauate those iniuries which are offered vs and extenuate those which we offer others so shall we not haue our iudgement ouer-ballanced with an vnequall affection so shall wee not bee incensed for suffering that which wee haue often offered The second cause of anger is pride and hautinesse of spirit if therefore we would not fall into anger Sect. 3. 2 Pride we are to subdue pride and labour for the contrary grace of humilitie For they who would bee meeke with our Sauiour Christ must also learne of him the lesson of true humilitie Math. 11.29 Learne of me for I am meeke and lowly of hart Mat. 11.29 If we would lay aside that arrogant conceit which we haue of our selues and the ouerweening opinion of our owne excellencies if we would consider with Abraham that we are but dust and ashes and with Dauid Gen. 18.17 Psal 22.6 Iob. 17.14 that wee are wormes and no men or if we would in sincerity of hart say with Iob Vnto corruption thou art my father and vnto the worme thou art my mother and my sister If wee would but remember that by our sinnes committed against God and our neighbour we haue deserued not onely contumelies and wrongs but also eternall death of body and soule we would not so easely bee prouoked to anger vpon euery trifting occasion nor thinke it any great disparagement to endure lesser iniuries seeing we haue deserued farre greater The third cause is Couetousnesse Sect. 4. 3 Couetousnes which vice wee must banish out of our hearts if we would not be ouercome with vniust anger so shall wee not gape after great preferments nor expect much and consequently we shall not be disturbed with vnquietnesse nor incensed with anger when vvee come short of our hopes So shall we not intermeddle with euery domesticall trifle but commit some thing to the care of Seruants some thing to Children and most of all to the Wife who is a ioynt gouernour in this little common wealth And if any thing miscarry vnder any of their hands we will not so much looke to the meanes as to the supreame cause the prouidence of God considering that if he build not the house they labour in vaine that build it if he blesse not their labours they cannot prosper Psal 127.1 The fourth cause is luxuriousnesse and curious nicenesse Sect. 5. 4. Luxurious nicenesse if therefore we would subdue anger we must subdue this vice also and labour to attaine vnto decent homelines the Nurse of good hospitality and the preseruer of peace and quietnesse for if with our first parents Adam and Eue we were clothed with skinnes that is with meane attyre wee would not be so easily prouoked to anger if a spotte or wrinckle be found vpon our garments if with them wee did feed vpon roots and hearbs we would not eate with surfetted