A20765:36
Spiritual physic to cure the diseases of the soul, arising from superfluity of choler,…Spiritual physicke to cure the diseases of the soule, arising from superfluitie of choller,…
Spiritual physic to cure the diseases of the soul, arising from superfluity of choler, prescribed out of Gods word Wherein the choleric man may see the dangerousness of this disease of the soul unjust anger, the preservatives to keep him from the infection thereof, and also fit medicines to restore him to health being already subject to this raging passion. Profitable for all to use, seeing all are patients in this disease of impatience.Spiritual physicke to cure the diseases of the soule, arising from superfluitie of choller, prescribed out of Gods word Wherein the chollericke man may see the dangerousnesse of this disease of the soule vniust anger, the preseruatiues to keepe him from the infection thereof, and also fit medicines to restore him to health beeing alreadie subiect to this raging passion. Profitable for all to vse, seeing all are patients in this desease of impatiencie.
London: printed by Gabriel Simson for William Jones, 1600London: printed by Gabriel Simson for William Iones, 1600
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But it may be objected that Anger is in many places of the scriptures condemned 1and forbidden: as Math. 5. 22. He that is angry with his brother unadvisedly is culpable of judgement, I answer that not anger simply but unadvised Anger is there condemned: & in a word all other places Answer. where this affection is forbidden, are to be understood not of the affection it self as it was created or is renewed by Gods spirit, but as it is corrupted and depraved with original sin: for Anger being sanctified, is not only just and lawful, but also commendable, profitable & very necessary, as being the whetstone of true fortitude, whereby we are stirred up and encouraged to maintain the glory of God, and our own persons and states against the impiety and injustice of men. Though Anger therefore be but a bad mistress to command, yet is is a good servant to obey: though it be but an ill captain to lead our forces into ⟨p. 6⟩the field against our spiritual and temporal enemies, yet it is a good soldier so long as it subjecteth it self to the government and discipline of sanctified reason. But it is further objected by the Stoics Obiecti∣on 2 that anger is a perturbation of the mind and therefore evil. To this I answer Answer. that as the perturbation of the mind which is moved upon unjust causes is also unjust and evil, so that which caused upon just & necessary occasions is just and commendable: as for example when a man seeeth God dishonoured, religion disgraced, wickedness unpunished; If therefore his mind be perturbed and troubled, this perturbation is not to be condemned, nay to be commended, and they rather to be condemned who are not so troubled. Thus was our saviour perturbed when he saw Gods house dishonoured, as also when he raised up Lazarus, 2thus was Phinehas disturbed and troubled in mind when he saw that shameless sin of Zimry and Cozby: & 3Elijah when religion was contemned, idolatry erected, and the Lords true prophets destroyed.
But it may be obiected that Anger is in many places of the scriptures condemned