Fourthly, for that which may concern the sovereign and estate. Judges ought, above all, to remember the conclusion of the Roman Twelve Tables,[574] “Salus populi suprema lex;”[575] and to know that laws, except they be in order to that end, are but things captious, and oracles not well inspired; therefore it is a happy thing in a state, when kings and states do often consult with judges; and again, when judges do often consult with the king and state: the one, when there is matter of law intervenient in business of state; the other, when there is some consideration of state intervenient in matter of law; for many times the things deduced to judgment may be “meum”[576] and “tuum,”[577] when the reason and consequence thereof may trench to point of estate. I call matter of estate, not only the parts of sovereignty, but whatsoever introduceth any great alteration, or dangerous precedent, or concerneth manifestly any great portion of people; and let no man weakly conceive, that just laws and true policy have any antipathy, for they are like the spirits and sinews, that one moves with the other. Let judges also remember, that Solomon’s throne was supported by lions[578] on both sides; let them be lions, but yet lions under the throne, being circumspect that they do not check or oppose any points of sovereignty. Let not judges also be so ignorant of their own right, as to think there is not left to them, as a principal part of their office, a wise use and application of laws; for they may remember what the apostle saith of a greater law than theirs: “Nos scimus quia lex bona est, modo quis eâ utatur legitime.”[579] LVII.—OF ANGER. To seek to extinguish anger utterly is but a bravery[580] of the Stoics. We have better oracles: “Be angry, but sin not; let not the sun go down upon your anger.”[581] Anger must be limited and confined, both in race and in time. We will first speak how the natural inclination and habit, “to be angry,” may be attempered and calmed; secondly, how the particular motions of anger may be repressed, or, at least, refrained from doing mischief; thirdly, how to raise anger, or appease anger in another. For the first, there is no other way but to meditate and ruminate well upon the effects of anger, how it troubles man’s life; and the best time to do this is, to look back upon anger when the fit is thoroughly over. Seneca saith well, “that anger is like ruin, which breaks itself upon that it falls.”[582] The Scripture exhorteth us “to possess our souls in patience;”[583] whosoever is out of patience, is out of possession of his soul. Men must not turn bees:— “animasque in vulnere ponunt.”[584]