Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	husband_n	love_n	wife_n	8,272	5	8.0646	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20765	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.	Downame, John, d. 1652.	1616 (1616)	STC 7147; ESTC S109810	66,826	176

Ios 7. some of them fell before the men of Ai but vvhen the malefactour vvas iustlie punished Gods anger vvas appeased Iudge 21. Because the Beniamites did not punish but rather countenance the synne of those vvho so shamelesly did abuse the Leuites concubine vve know vvhat followed not onely the offenders but also the vvhole tribe some fewe excepted vvere attached by Gods heauie iudgement If therefore Magistrates would haue the Lords anger auerted either from themselues or the commonwealth they are to shevv their anger in punishing synne and if in drawing out the sworde of Iustice against iniquitie they propound vnto themselues the good of the Church and common-vvealth their end is iust and holie and their anger also The third end of iust anger is the good 3. The good of the party who suffered the iniury of the party who suffreth the iniurie for hereby the offendour is restrained from committing the like when either priuate men sharpelie reprooue him or Magistrates seuerelie punish him for his offence whereas if neither priuate men do by their anger shew their dislike nor magistrates inflict punishment for his misdemeanour he is readie to redouble his iniuries The last end is the good of the party 4. The good of the party who offered the iniury who by offering the iniurie prouoketh vs to anger For priuate men are to be angrie with their neighbour not because they maligne him or seeke his hurt but because they may discourage him in his sinne and so worke his amendment And in like maner Magistrates must shevv their anger in punishing offenders not to reuenge themselues on their persons but that they may seeke their good in reforming their vices For what greater good can a man doe his brother then to reclayme him from his sinne vvhich otherwise vvould destroy both body and soule by remaining in it But heere it may be demaunded how he seeketh his good and amendment Obiectiō vvhen the punishment is capitall I answere first in those cases there is a comparison Answere of the publick good of the common wealth with the priuate good of the partie offending which is to be neglected in respect of the other if therefore his offence bee such as deserueth death he is to be punished with death that the burthen do not lie vpō the land Secondly I answere he doth the partie good by bringing him to the sight of his sinne and repentance by apprehending the paine of the punishment wheras otherwise he would desperatly runne on in his sinnes and so cast away both bodie and soule To preuent therefore and cure this desperate disease it is necessarie to apply desperate physicke and to destroy the bodie that both bodie 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 necessarie both for the setting forth of the glory of God and also for the good of our selues and of our neighbours Of vniust anger Chap. 2. Sect. 1. ANd so much for the first part of my text wherein iust anger is commaunded now I am to speake of vniust anger forbidden in the wordes following But sinne not that is by falling into corrupt and vniust anger Which Vniust anger condemned as a great sinne 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 and anger and wrath and euill speaking be put away from you with all maliciousnesse So Col. 3. 8. Put ye away all these things wrath anger maliciousnesse Col. 3 8. c. and in the 5. Chapter of the Gala. verse 20. 21. it is reckoned among the Cal. 5. 20. 21. workes of the flesh which who so follow shall no inherit the kingdome of God It is forbidden also in the sixt commaundement vnder the name of murther both because it is the chiefe meanes and cause which mooueth men therevnto as also because it is the murther of the hart and therefore 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 slayne his neighbour if his hart haue not consented thereunto as appeareth in the old law where Cities of refuge were appoynted for such by the Lordes owne commandement but if the hart haue consented and desired any way to violate the person of our neighbour which vniust anger alwaies affecteth though our hands are free from the act vve are guiltie of murther in the sight of God And this our sauiour Christ teacheth vs in the exposition of the sixt commaundement Math. 5. 22. Whosoeuer is angry with his Mat. 5. 22 brother vnaduisedly is culpable of iudgement By these places it is euident that anger is forbidden and condemned as a great sinne and therefore it is to be auoyded of vs as a most dangerous enemie to our soules health Which The generalitie of this vice of vniust anger 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 young nor any so olde none so wise nor any so foolish neyther male nor Female which do not carrie this fire in their bosome and therefore vnlesse they quench dayly this fiery dart of Sathan with the water of Gods spirite and the sheild of fayth they wil be in danger of burning for who can carie fire in his bosome and not be burnt Pro. 6. 27. Pro 6. 27. Sect. 2. But the dangerousnes of this affection will more euidently appeare if we consider the violence thereof for there is The violence of this turbulent affection Cant 8. 6. scarce any other affection so strong which it doth not easily subdue Loue is sayd to be stronger then death Cant. 8. 6. and yet anger if it be once admitted easily ouercommeth it 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 childe and the childe to his father the husband to his wife the wife to her husband and causeth them in stead of duties of loue to bring foorth the fruites of hatred yea it maketh a man to forget the loue of himselfe as appeareth by those men who to satisfie their anger violently thrust thēselues into imminent dangers of death Nay it maketh a man offer raging violence agaynst such a friend as is more deare to him then his owne life as it is euident in the example of Alexander who in his anger slew his freind Clitus whom he loued so intirely that he needes would haue reuenged his murther by putting himselfe to a wilfull death As therefore we cannot discerne the heate of the sunne when wee are neare vnto a scorching fire so the heauenly heate of diuine loue is not felt if