He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.
— Proverbs 14:29
A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.
— Proverbs 15:18
Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.
— Proverbs 16:19
He that hath no rule over his own spirit is like a city that is broken down, and without walls.
— Proverbs 25:28
The Subduing and Remedies of Unjust Anger, by John Downame. The following contains Chapters Seven through Nine of his work, “The Corrective for Unjust Anger.” 1613.
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
— Proverbs 16:32
CHAP. VII. The Remedies of Unjust Anger.
The remedies against anger are of two sorts: first, those which cure anger in ourselves; secondly, those which cure it in others; and they both are of two kinds: first, such as prevent anger and preserve us from falling into it: secondly, such as free us from it after it hath taken place. For anger is a disease of the mind: as therefore wise Physicians think it the better and safer course to preserve health and prevent sickness, then to remove the disease after it hath taken possession of the body; so the best course in ministering spiritual Physic, is to preserve the soul from vice, rather than 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 entered: for as the common proverb is, there are but twelve points in the law, and possession is as good as eleven of them. If therefore anger have gotten possession, we shall hardly dispossess it: It is our souls mortal enemy; as therefore we first seek to keep the enemy from entering the frontiers of our country, but if he be entered, as soon as we can to expel him, so we must first endeavor to repel anger by stopping the passages of our hearts, that it may have no entrance, but if it have taken place, quickly to expel and remove it. For if we suffer it to fortify itself, it will grow so strong and violent, that we shall be unable to dislodge it. And as in a siege of a City the Citizens provide all things necessary for their defense before the assault, that the enemy when he approacheth the walls, may not take them unprovided; so if we will repel anger when it cometh, we are to fortify and arm ourselves against it before it comes: for if it take us unprovided, it will easily make entrance, and more easily overcome us.
Let us therefore first of all endeavor to use all good means by which we may prevent anger: for if it have once gotten hold of us, it will easily plunge us headlong into violence and fury, whereas we may with greater facility prevent the danger before we fall into it. For as experience teacheth us, a man may easily contain himself from running down the hill, while he is on the top, but after he is entered into a full race, he cannot stay himself before he cometh to the bottom: so it is more easy for any to abstain from running into anger, then to contain himself when he is in the race, from falling into the bottom of fury.
Let us then see the means how to prevent anger: the first remedy is by taking away the causes thereof, for sublatâ causâ tollitur effectum; The cause being taken away the effect ceaseth.
The first cause of anger, is self-love: if therefore we would not fall into anger, we must labor to banish self-love, and to follow the rule of charity; Love our neighbors as ourselves, and do nothing unto them, which we would not have them do unto us. Before therefore we let the reins loose unto our anger, let us set ourselves in the place of him with whom we are angry, and consider how we would desire to be used if we had so offended, and in like manner are we to behave ourselves towards him. So shall we not aggravate those injuries which are offered us, and extenuate those which we offer others, so shall we not have our judgment over-balanced with an unequal affection, so shall we not be incensed for suffering that, which we have often offered.
The second cause of anger is pride and haughtiness of spirit: if therefore we would not fall into anger, we are to subdue pride, and labor for the contrary grace of humility. For they who would be meek with our Savior Christ, must also learn of him the lesson of true humility, Matth. 11:29. Learn of me, for I am meek and lowly of heart. If we would lay aside that arrogant conceit which we have of ourselves, and the overweening opinion of our own excellencies, if we would consider with Abraham that we are but dust and ashes, and with David, that we are worms and no men; or if we would in sincerity of heart say with Job, Unto corruption, thou art my father, and unto the worm, thou art my mother, and my sister. If we would but remember that by our sins committed against God and our neighbor, we have deserved not only contumelies and wrongs, but also eternal death of body and soul; we would not so easily be provoked to anger upon every trifling occasion, nor think it any great disparagement to endure lesser injuries, seeing we have deserved far greater.
The third cause is Covetousness, which vice we must banish out of our hearts, if we would not be overcome with unjust anger, so shall we not gape after great preferments, nor expect much; and consequently, we shall not be disturbed with unquietness, nor incensed with anger, when we come short of our hopes. So shall we not intermeddle with every domestical trifle, but commit something to the care of Servants, something to Children, and most of all to the Wife, who is a joint governor in this little common-wealth. And if anything miscarry under any of their hands, we will not so much look to the means, as to the supreme cause, the providence of God, considering that if he build not the house, they labor in vain that build it, if he bless not their labors they cannot prosper.
The fourth cause is luxuriousness and curious niceness; if therefore we would subdue anger, we must subdue this vice also, and labor to attain unto decent homeliness, the Nurse of good hospitality, and the preserver of peace and quietness, for if with our first parents Adam and Eve, we were clothed with skins, that is, with mean attire, we would not be so easily provoked to anger if a spot or wrinkle be found upon our garments, if with them we did feed upon roots and herbs, we would not eat with surfeited and cloyed appetites, and consequently (our meats being sauced with hunger) our tastes would not be so want only curious, that no ordinary cookery can please them. If with Abraham we dwelled in tents like Pilgrims, we would not be so nice in decking our houses, nor so angry for a cobweb: If with Jacob we had the earth for our bed, a stone for our pillow, and the sky for our Canopy, we would not be so much displeased for the hardness of a featherbed, or uneasiness of a down lodging: take away therefore luxurious niceness, and you shall take away also the most common cause of unjust anger.
The fifth cause of unjust anger, is vain curiosity in desiring to hear and see all things. If therefore we would avoid anger, we are to abandon this troublesome companion needless curiosity. For many things will neither grieve nor hurt us, if we never hear nor see them. Whereas he that busily inquireth what is said against him in every company, he that listneth at every door, and under every wall, he that rippeth up ill words spoken against him in secret, doth both disquiet himself with anger, and make his own faults more public. 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 ourselves, nor trouble others.
The sixth cause is to have open ears to every tale-bearer, and credulous hearts to believe them. For it is the nature of men, to be most desirous of hearing that which most displeaseth them, Et libenter credere quae invite audiunt, willingly to believe those things which they are most sorry to hear. But if we would avoid unjust anger, we must avoid this vice also: Multos absoluemus si caeperimus ante iudicare quam irasci, we shall acquit many, if we will not be angry before we judge. Let us not therefore suffer execution to go before judgment, but rather defer our more severe censure, till time have revealed the truth, considering that it is most usual with men to report untruths, some that they may deceive thee; some because they are deceived themselves; some because they would set friends at variance; some in their accusation will fain an injury offered us, that they may take occasion to show their sorrow, because it was offered; but scarce any of them will stand to that which they have spoken. And therefore let us not be angry before we judge, nor judge before we hear both parties: for what injustice is it to have both ears open to an accusation, and both shut to an excuse? To proceed to sentence of condemnation before we ask the party accused, what he can say for himself? What greater wrong then to believe in secret, and to be angry openly?
The last cause of unjust anger, is want of meditation concerning human infirmities, either those which are common to all mankind, or those which are more proper and peculiar to ourselves. If therefore, we would be restrained from anger, we must often think of this contagious leprosy of original sin, which hath so generally infected all the sons of Adam, that there remaineth nothing in us but pollution and filthiness. And then as one infected with the plague, is not offended with him that is subject to the same infection: As the Lazar doth neither with scorn nor choler, but rather with pity and compassion behold the sores of his fellow: so the plague and sore of sin which we see in another, will not make us angry with the party which is infected and visited, but rather in commiseration and pity to use all good means whereby he may be cured, if we consider that this plague and sore of sin is so universal that it hath infected all mankind.
When word was brought to Anaxagoras that his son was dead, he was not much moved with the news, because (as he said) he knew and had considered long before that his son was mortal: so if we would consider and meditate on human frailty and infirmities, we should not be so much vexed: when they show themselves, because they would not happen beyond our expectation. If he that hireth a servant, would think with himself, that he hireth one who is not free from faults, if he that choseth 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, and therefore one subject to infirmities: neither the small faults of his servants, nor 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.
Moreover we are to meditate upon our own peculiar infirmities and wants, and before we are angry with another to enter into our selves, and to say with Plato: Nuncubi & ego talis? Have not I also offended in this or in that which is worse? Am I clear from offering the like injuries or greater to my brethren? Alas no, but though I were, yet how often have I provoked God to anger by my sins? For which great debt how can I crave pardon, if I cruelly exact every trifle of my fellow servant? Thus if we would speak unto our own consciences in the presence of God, we would not so easily be incited to anger and revenge, seeing we ourselves do many things which need pardon, and our greater faults might serve to excuse those which are less in others, if we would but look upon them: for no man without blushing could extremely punish those faults in his neighbor, for which he shall need to crave pardon himself.
And so much concerning the first remedy of anger, which is by removing the causes thereof.
CHAP. VIII. The Second Means to Subdue Anger, is to Labor for Patience.
The second means to subdue anger, is to labor for the contrary virtue of patience and long suffering. And to this end we are first to consider
that nothing happeneth unto us without God’s all-seeing providence, who if we be his children will dispose of everything for our good. Why therefore should we vex ourselves 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 lawful means avoid, say with our savior Christ, Joh. 18:11, should not I drink of the cup which my father hath provided for me? Should I be angry with the cup because the Physic 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 beat, but rather look to the hand which inflicteth the chastisement, and I will say with David. Psal. 139:10. I am dumb and do not open my mouth because thou doest it. Otherwise I should commit as great folly as he who is angry with the staff wherewith he is beaten, and never regardeth the smiter, and show myself as mad as the dog, who looketh not to the caster, but wreaketh his anger by biting the stone.
Secondly, we are to consider that the injuries which we have received are much less then by our sins we have deserved; for they are but light, or if not light yet momentary, 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 then to be angry at so gentle chastisement; let us therefore look upon our sins and not upon our punishment, and so shall we patiently bear the injury offered, as sent from God, because in respect of him it is no injury; and not as it is inflicted by man, and be ready to follow the example of David, who when he was injuriously abused by Shimei, was not provoked by anger to take revenge, because he looked not upon Shimei, as being but the instrument, but upon God who was the author. 2 Sam. 16:10,11.
The third means to subdue anger by arming us with patience, is to call continually to remembrance the bitter passion and sufferings of Christ for our sins. For if we consider how patiently he endured scoffs and reproaches, railing and reviling, buffeting and scourging, yea death itself, and the anger of God more grievous than death, not for any demerit of his, but for our sakes; we may easily suffer such small injuries as are offered unto us by men, at our savior Christ’s request, seeing we have deserved far greater. As therefore those which were slung with the fiery serpents, were healed if they did look up to the brazen serpent, which was erected to this end: so if this fiery serpent of unjust anger have stung us, and the burning poison thereof hath inflamed us, let us cast the eyes of our souls upon the true brazen serpent our savior Christ, hanging upon the cross, and suffering the wrath of God due to our sins, and so the heat of our wrath and anger will soon be cured and cooled.
The fourth means to work patience and repel anger, is to consider the necessity hereof, for if the love of our brethren be not of more force to restrain us from revenge, then anger to provoke us thereunto, we can have no assurance that we are the Children of God, 1 Joh. 3:10. In this are the children of God known, and the children of the devil, whosoever doth not righteousness, is not of God, neither he that loveth not his brother. So verse 15. Whosoever hateth his brother is a man-slayer, and no man-slayer hath eternal life abiding in him.
But some will say, though I am rashly angry, yet may I love my brother. I answer with the Apostle. 1 Cor. 13:4,7, that love both suffereth long and suffereth all things: and therefore they want this love who will suffer nothing, and be provoked every minute; nay he saith expressly in the fifth verse, that love is not provoked to anger, that is, to rash and unjust anger; and therefore they are destitute of love who are so easily provoked.
Secondly, it is most necessary to subdue anger, because while we remain therein we can have no assurance that our prayers are acceptably heard of God; not only because we pray so to be forgiven as we forgive, and therefore if we retain our anger towards our brethren, we pray that God will retain his towards us; but also because our Savior expressly telleth us, That if we do not remit men their trespasses, our heavenly Father will not forgive us our sins. Matth. 6:15 And that with what measure we mete unto others, it shall be measured unto us again. Matth. 7:2. Let us remember the parable of the servant, who being forgiven ten thousand talents, and after exacting with all cruelty of his fellow servant a hundred pence, was cast into the prison of utter darkness. Matth. 18:23. Whereby thus much is understood, that if we will not forgive injuries to our brethren, seeing the Lord hath forgiven our infinite heinous sins, we shall be used like that merciless and cruel servant. And therefore let us follow the counsel of the Apostle Eph. 4:32. Be courteous one to another and tender hearted, freely forgiving one another, even as God for Christ’s sake freely forgave you. And so much for the necessity of this duty.
The fifth means to arm us with patience against the assaults of anger, is that we propound unto ourselves the examples of others: for the looking upon green color is not more sovereign for those who are troubled with inflammation of the eyes, then the beholding of the clemency and patience of others, is for those whose hearts are inflamed with anger. First therefore, let us set before us the example of God himself, who is merciful, gracious, and slow to anger, as himself describeth himself, Exod. 34:6. And hereof the Prophet David tasted by often experience, and therefore he saith likewise, Psal. 103:8. The Lord is full of compassion and mercy, slow to anger and of great kindness. And as he is not easily provoked to anger, so being provoked his anger lasteth not long; for he will not always chide, nor keep his anger forever, as it is verse 9. Nay no sooner can we knock at the gate of his mercy, but he is ready to open, as he hath promised. Matth. 7:7. If therefore we would resemble our heavenly father, and so approve ourselves to be his children, we must learn to imitate his patience and long suffering.
Secondly, we are to propound unto us the example of our Savior Christ, the lively character and express image of his father, as he exhorteth us. Matth. 11:29. Learn of me for I am meek and lowly of heart, and you shall find rest to your souls. What this meekness was, Peter telleth us. 1 Peter 2:22. Though he were free from sin, and had no guile found in his mouth, yet when he was reviled, he reviled not again, and when he suffered he threatened not. Though in respect of his infinite power, he was able not only to have threatened, but also to have utterly destroyed his enemies. If therefore Christ was so mild and patient, who was free from sin, surely much more should we be (if it were possible) who by our sins have deserved the greatest injuries, yea, eternal death.
But if these examples be too high for our imitation, let us cast the eyes of our minds upon the patience and long suffering of our fellow brethren. As of Abraham, who when just cause of offense was offered by Lot and his shepherds, was rather content to part from his right, then he would have any discord and dissention. Gen. 13:8. Of Moses, who then was ready to pray for the people, when they were ready to stone him, Exod. 17:4,11. Of David who having revenge in his own hand, when he was provoked by the outrageous injuries of Shimei did notwithstanding contain himself, 2 Sam. 16:10, and of Stephen, who when the stones flew about his ears, prayed for his enemies that threw them at him, Acts 7:60.
Or if these examples will not move us to the love of mildness and patience, let us set before our eyes those men which are subject to the fury of anger, and so shall we easily discern in others what an ugly and brutish vice it is in our selves. One saith, that if an angry man would look himself in a glass in the midst of his fury, he would appear so horrible in his own sight, that it would be a notable means to work an hatred in his heart, of so deformed a vice; but for as much as angry men will hardly be brought to this while they continue in their rage, or if they could, they have somewhat relented already, and so the coppice of their countenance is changed; or though it were not, the fury of their affection so cloudeth the judgment of reason, that they think all things become them which they do in their passion: Let us therefore follow the example of the Spartans, who would cause their children to look upon their Helots and slaves when they were drunken, that they might be brought into detestation of so ugly a vice, when they beheld the beastliness thereof in others: So let us set before our eyes other men, while they be in their fury, and consider how it deformeth the body, and disableth the mind, the lamentable tragedies which it acteth, and follies which it committeth; and the ugly deformity, joined with brutish folly, must needs move us to hate so foul a vice.
The sixth means, is to abstain from multitude of business, because not only the mind is distracted and disturbed therewith, and so made a fit Inn 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.
The seventh means, is to avoid contentious controversies; for facilius est a certamine abstinere quam abducere, howsoever it be very easy to abstain from them before they are begun, yet after a man is entered into them, he cannot easily give them over. Because he thinketh that it will derogate from his wit and judgment, if he be forced to yield 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 persuade, and oftentimes burst out into anger and fury, if they cannot obtain their desire.
The eighth means, to prevent anger, is to avoid the company of those who are angry and choleric: because men will easily be infected with their contagion. And this Solomon teacheth us. Prov. 22:24. Make no friendship with an angry man, neither go with the furious man, least thou learn his ways, and receive destruction to thy soul. And also because they are likely to be provoked by them, and to receive the heat of their flame. For as one stick of wood being set on fire, doth kindle that also which is next unto it: So one man being inflamed with anger, inflameth them also who are near about him, with his provocations.
Lastly, those who find themselves by nature prone to anger, are to labor, and as it were to vow with themselves, that they will contain their fury 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 a habit of patience, and custom will alter nature.
CHAP. IX. The Remedies to Expel or Bridle Anger.
nd so much for those means and remedies, whereby we may prevent and repel anger, before we fall into it. Now in the next place I will set down, how we are to behave ourselves after that anger hath made an entrance, and taken place in us. And this the Apostle teacheth us in the restraint: Let not the Sun go down on your wrath. That is, if through infirmity ye fall into unjust anger, yet continue not in it, but rather abandon this corrupt affection with all possible speed. So that our anger must not sleep with us, and after we awake, awake also; we must not use it like our garments, lay it aside overnight, with a purpose to take it again the next day: but rather we are to put it off like the old man, with full resolution never again to entertain or assume it, or like some polluted rags which are not worth the wearing. And this must we do not once or twice, but if every day with the Sun anger arise in our hearts, we are every day to dislodge and expel it, before the Sun going down. And as the night doth cool the heat which in the day time the Sun hath made, so must it also quench the flames of anger kindled in our hearts. And not without great reason he requireth that before night cometh we abandon anger, for otherwise we shall give place to the devil’s temptations, as he intimateth in the words following: for having exhorted us not to let the Sun go down on our wrath, he presently addeth, neither give place to the Devil. Noting thereby that they who do not only entertain anger in the day, but also lodge it in the night, do thereby lay themselves open to the fiery darts of Satan. For he continually goeth about like a roaring Lyon, seeking whom he may devour. And when he findeth such as have retained anger even in their beds, thinking them a fit pray, he approacheth and with his bellows of fury he more inflameth the fire of anger, till it blazeth out into furious revenge: he aggravateth the injury received, telling them that if they put up such an indignity, they will expose themselves to the like, or for suffering this, lose all their credit and reputation, by incurring the note of cowardice. And so having wrought in their hearts a full resolution to take revenge, in the next place he putteth into their heads the most fit means and opportunity of performing it with all rage and cruelty. And so often times it cometh to pass that when they arise, they put that in practice, which they have devised lying upon their pillow.
To prevent therefore so great an evil; if we cannot altogether repel anger, yet let us soon expel it. For though at the first it be but a small spark, yet if it be nourished it will quickly increase to a furious flame. As therefore when a house is newly set on fire, men labor earnestly, and with all speed to quench it, before it have taken hold of the main posts and great beams; otherwise it will be too late afterward, when it is increased to his full strength: so when our hearts are first set on fire with anger, we are presently to quench it with the water of the spirit, for after we are thoroughly enflamed, it will be too late to apply any remedy till the flame have spent itself.
But some will say, I fall into anger many times when I never mean it, and it hath overcome me before I am aware; how therefore should I prevent that which I do not foresee, or free myself from it, seeing it violently overruleth me?
To the first I answer, that if we carefully watch over ourselves, we shall easily perceive when we are inclining to anger: for as there are many signs which go before a storm, and many symptoms, which discover diseases before we fall into them: so we may easily discern in our selves many notes and signs, of this tempestuous storm and raging fever of the mind, Unjust Anger.
To the other I answer, that anger doth not presently as soon as it is entered into the heart over-rule us, before it be grown to greater strength then it hath at the first, for as the greatest fire hath but a small beginning, and when it is but begun, is easily quenched: so the most furious anger attaineth not to his full strength at the first entrance, but by little and little increaseth like a flame, by taking hold of new matter. And therefore howsoever after it hath wholly inflamed a man, it is most hardly quenched, yet in the beginning thereof, it is easily suppressed.
But let us see the means how we may subdue anger after it hath given the assault. The first means is by withdrawing the food from it, wherewith it is nourished: for as the greatest fire if new matter be not supplied will of itself go out: so the most furious anger will soon be mitigated, if it be not continually nourished with a new supply of matter.
The chief nourishment whereby anger is nourished and increased, is multiplying of words, for though the injury at the first be small, yet if either it be aggravated by him that suffereth it, or defended by him that offereth it, it incenseth men to great anger. Well therefore in this respect may words be said to be but wind; for as nothing sooner than wind causeth a small spark to burst out into a furious flame: so nothing sooner doth cause a small spark of anger increase to a raging flame of revenge, then the wind of words. We are not therefore to imagine with some, that we can disgorge our stomachs of anger by vomiting our spleen in bitter words; for they do not only in their own nature whet and sharpen our own affections, but also provoke the other, with whom we are offended to requite us with the like, and so to add new matter to the old flame. As well therefore may we think to quench the fire with wood, as anger with words, for as wood is the nourishment of the fire, so words are the nourishment of anger. Let us rather in our anger imitate the wise Socrates, who when he was most angry, used most modesty, mildness of speech, and lowness of voice, and so withdrawing the nourishment from the fire of anger, it will soon of itself be extinguished.
The second means to subdue anger, is to get out of the company of others, especially of them who have offended us, according to the example of Jonathan, 1 Sam. 20:34, who being justly provoked by his unjust and cruel father, rose from the table and departed, least by his fathers provocations, he might have done or said that which did not beseem him: whose practice if we would imitate, we shall not only appease our anger by removing out of our sight the object and cause thereof, and prevent further occasions of increasing it, but also cover our infirmities, which otherwise we should discover by the violence of the passion. As therefore they who are vexed with the falling sickness, (if they cannot by their own ordinary remedies prevent their fit) will go out of the company of others, that falling secretly, they may have no witness of their deformity: so they who are not able to curb in their anger, with the rein of reason, were best to withdraw themselves, and to keep private, while their fit lasteth: that so they may hide the ugliness of their vice, which being seen doth often move their adversaries to scorn and laughter, and their friends to sorrow and pity. And this is made a note of a wise man by the wisest. Prov. 12:16. A fool in a day shall be known by his anger, but he that covereth his shame is wise.
The third means to vanquish anger, is for a while to bridle and restrain it from bursting out into present revenge. For if we resist it in the first encounter, we shall find the strength thereof much weakened, and this the wise Athenodorus knew well; who being to depart from Augustus, was requested by him that he would leave behind him some good instruction, for the well governing of his Empire: to whom he gave this counsel, that he should do nothing in his anger, before he had numbered on his fingers the letters of the Greek Alphabet. An example hereof we have in Socrates, who finding his anger incensed against his servant, deferred to take correction, saying: I would beat thee if I were not angry. And also in Plato, who being provoked to anger by some notable fault committed by his servant, took a cudgel into his hands, and held it over him a good space, as if he would have stricken; And being asked of his friend Speusippus, what he meant by such kind of action. O (said he) Exigo poenas ab homine iracundo. I take punishment of one who is angry: meaning of himself, by bridling his affection. If then the heathen could thus defer and curb in their unruly passions: who had only the small glimpse of natures light, and heathen Philosophy to direct them; let us be ashamed to come behind them, seeing we have not only that, but also the bright sun shine of the word of God to guide us. And that we may the rather be moved to abstain from sudden and desperate resolutions when our anger is provoked, let us consider that we are in great danger to do those things in a moment, which we shall repent our whole life; for Ira brevis furor, Anger is a short madness. That in such shortness of time we cannot rightly examine the circumstances of the matter, which in such cases are most material, whereas veritatem dies aperiet, Truth is the daughter of time, and will bring all to light. Quicquid voles quale sit scire tempori trade. Nihil diligenter in fluctu cernitur. Whatsoever thou wouldest be perfectly informed of, commit it to time, for nothing is thoroughly known on the sudden. That it is a foul shame, first to be angry, and then to judge, first to take punishment, and then to examine the cause; that is to say, whether hath offended, he that taketh punishment, or he on whom it is inflicted: whereas in process of time the truth will appear, whether revenge may be more justly taken or omitted. And then if after due examination he inflict deserved punishment, it will be more effectual for the reformation of the offender, when he seeth that it doth rather proceed from true judgment, then from the spleen. As therefore Phocion said to the Athenians, when by hearing of Alexanders death, they were thereby moved to use more unbridled speeches, and insolent practices. O ye Athenians if Alexander be dead today, he will be dead tomorrow also; And therefore you may well defer these courses, till ye be fully informed in the truth: so may I say to the angry man: do not so hastily revenge thyself on thy inferiors, for if it be a fault today, it will be a fault tomorrow also: and as one saith, Potest poena dilata exigi, non potest exacta reuocari; punishment delayed may be inflicted, but being inflicted it cannot be recalled. Non peribit potestas ista si differetur. Sine id tempus veniat quo ipsi iubeamus. Thy power to punish being deferred is not lost: let it therefore so long be delayed, till thyself may command the punishment to be inflicted, and not thy passion of anger.
The fourth means to subdue anger is this: let the angry man think with himself whether he is purposed ever or never, to lay aside his anger. If ever, how much better were it that he should leave his anger, then that it should leave him? That he should vanquish it, then that it should be overcome of itself? That he should quench it with the water of the spirit, then that it should last until it burn out? For not only this but all other passions will in time tire themselves, and fall down with their own ruin. But if they purpose to live in perpetual enmity, let them consider that they nourish in themselves a Viper, which will fret out their own bowels. For who receiveth more vexation, grief and disquietness by anger then himself, who is subject to the passion? And what doth sooner cut off the thread of life, then the sharpness of fretting grief? Lastly, let him think with himself what good time he spendeth in a bad matter, which being so short and precious, should be more esteemed and better employed; as in seeking to get friends, and not to lose them, being gotten, by unjust anger, in pacifying and reconciling enemies, rather than exasperating them by offering new injuries; in performing the works of charity and Christianity, that so we may hear at the latter day that comfortable sentence: Come ye blessed and inherit the kingdom prepared for you: For I was an hungered and you gave me meat, &c. rather than in acting the works of the flesh, among which anger is numbered, Gal. 5:20, which who so commit shall not inherit the kingdom of God, but shall hear that fearful sentence, Go ye cursed into everlasting fire, which is prepared for the devil and his angels.
The last and chief means both to keep us from falling into anger, and to subdue it after it hath taken hold of us, is earnest and hearty prayer unto God, that he would vouchsafe us the gracious assistance of his holy spirit, whereby our affections may be so ruled and sanctified, that they being freed from natural corruption, may be made fit and serviceable for the setting forth of his glory, the good of our brethren, and the furthering of our own salvation. For it is only the water of the spirit, and the shield of faith, which is able to quench the fury of our passions; and prayer is a chief means to obtain these spiritual graces at God’s hands.
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