The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

§. 4. That the example of our Saviour teacheth us the moderation of Anger.

ONe might perhaps object for excuse, that our Lord, who ought to be the example of all our actions, was angry when he with a whip drave buyers and sellers out of the Temple. I to this answer with a doctrine of S. Augustine, very remarkable, which teacheth us, that as our Lord took a true body, when he was born of the most blessed virgin; so he hath shewed himself to have reall passions descending for us into the shadow of our infirmities, to make us ascend into the light of his glory. Notwithstanding, we must not think he would undergo all sorts of passions, especially such as carry in them any uncomely misbeseeming; but those he took upon him which were most decent, and incident to man. If love (saith the oracle of Doctours) be a humane passion; Jesus hath taken it, shewing many times tendernesse of affections towards persons of merit: as it is said, that seeing a young man, who had strictly kept the commandments of God, from his most inno∣cent years, he loved him, and had some compassion of him, for that he entred not directly into the way of the Gospel being withheld by the love of his riches. If fear be accounted among the motions of nature; had not he fear and anxiety when he was near unto his passion? If you look for joy; doth not he say, Lazarus is dead, but, I rejoyce for your sake? because by this means the Apostles faith must be confirmed. Lastly, if sadnesse be the inheritance of our condition; hath he not said, My soul is heavy to the death? But there are other passions which he would never admit, as, sensuall Love, Hatred of a neighbour, Envie, and Anger.

As for that which concerneth this last passion; it is certain that our Lord was more meek and gentle then all men; from whence it came that he would be called the lamb of God, by a solemn title, and that he in the primitive Church was represented under the same fi∣gure, as it appeareth in the Christening Font of Con∣stantine, where the statue of a Lamb of massie gold poured out the water of Baptisme. Never in his great∣est sufferings hath he shewed one least spark of anger, or impatience; but was alwayes calme and peacefull, even shewing an incomparable sweetnesse to a naugh∣ty servant, who had cruelly wronged him at the time of his passion. And as for that he did, in the matter of buyers and sellers; that ought not to be called anger, but

a servent and vigorous zeal which caused him to pu∣nish irreverences committed against his eternall Father.

Good God! Had we perpetually before our eyes this mirrour of meeknesse; we need not seek for any other remedies. His aspect would remedy all our anger, as the brazen serpent cured the plagues of Israell. This sa∣cred fish would cause a Calm wheresoever it rested, and the presence of his aspect would banish tempests: but since passion so cloudeth our reason; let us apply reme∣dies more obvious against the motions of anger.

Notes

• To know whether our Lord was subject to anger. The answer.
• Aug. l. 14. de civitate Dei•• cap. 9. Ne{que} enim in quo erat verum ho∣minis cor∣pus, & ve∣rus hominis animus, fal∣sus erat hu∣manus affe∣ctus. An a∣mo•• affectus est hominis? sed ipse au∣diens ado∣lescentem seipsum de observatio∣ne manda∣torum com∣mendan∣tem, intui∣tus dilexit cum. An ti∣mor? sed ipse in ja∣nua passio∣nis consti∣tutus coepit pavere & taedere. An gaudium? sed & Laza∣rus mortuus est inquir, & gaudeo pro∣pter vos quia non eram ibi. An tristi∣tia•••• sed & tri••••is est anima mea usque ad mortem. An excel∣lens obser∣vation up∣on the terming our Saviour a Lambe.