Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	wrath_n	zeal_n	73	3	7.8203	4	false

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

neighbours as our selues so also to be angry with them as with our selues namely with this holy kinde of Anger for sinne Whensoeuer therefore wee see them by their sinnes dishonour God we are to be displeased therewith and so farre forth as the limits of our callings extende to shewe our selues offended according to the example of the prophet Ieremie who because the people would not heare the worde of the Lord was euen filled with diuine wrath Jeremie 6. 10. 11. But how colde Ier. 6. 10. 11. mens zeale of Gods glory is in this age fro sen in the dregs of sinne too lamentable experience sheweth for first who almost is angry with himself for his sins in this respect because he hath by them dishonoured God euery one sheweth spleene inough if his sinnes receiue condigne punishment but hauing to doe with them selues in respect of the sinne it selfe they are like mild doues without gaule The adulterer is much displeased if for his sin he be enioyned to maske in a white sheete though thereby he haue deserued death but the poison of his sin is most sweet to his eÌ„uenomed appetite The couetous extortioner is much offended if he be iustly depriued of that riches which he hath vniustly gotten but he is not angry with his sin into which he is fallen by vniust comming by them The blasphemer is enraged if he be but reproued for his blasphemie though by the law of God he deserueth to die for it but he is nothing displeased with himselfe for dishonouring the maiestie of God In a word euery one is angry with the smallest punishment yet not moued with the greatest sinne but if we would be angry and sinne not we must not be so much displeased for incurring that punishment which we haue iustly deserued as that by our sinnes we haue dishohonoured God And the like abuse there is of our Anger towards others men are soone stirred vp to choller agaynst their neighboures vpon euery slight occasion and shew of iniury offered to themeslues though it be but an vnkind worde or a mistaken speach or but a strange countenance but when God is dishonoured his name blasphemed his religion derided his Sabaoths prophaned his whole worship and seruice contemned they can looke vppon the offendors with a smiling countenance and so confirme them in their sinne or if they be angery they will either nor be seene in it at all or ells they will shew it after so colde a manner that it shal hardly be discerned Whereas if there be the least iniury offered to themselues they can contayne their fury in nolymites till it be satisfied with reuenge euen vnto bloud But if we would approue our selues to be be Gods childern seruants vve must be as truly zealous of his honour glory as of our ovvne credit and reputation Sect. 5. The second cause of iust anger is vvhen iniury is vniustly offred vnto our selues for by the lavv of God vve are bound The second cause of iust anger is iniury offered to a mans self to seeke the preseruation of our ovvne good name state therfore vvhen either of them is violated or impeached vve may iustly vse aide of the holy anger in defending our selus and repelling iniury yea also in taking such reuenge as is fit in respect of our callings that is by vnsheathing the Svvord of iustice if it be committed into our hands or by seeking the help of the magistrate if our priuate estate vvill not admit vs to be our ovvne caruers Many examples might be brought to cleare this point if it vvere necessary Though Moises vvere the meekest man liuing yet vvhen he was Nom 16. 15. contumeliously abused by Corah and his companions it is said he waxed very angry and prayed vnto the Lord that he shuld not respect their offerings Nom 16 15. thogh the Apostle Paule were of more theÌ„ an admirable patience yet being vniustly smitten by the commaundement of the high Priest he shevveth his Anger by a sharpe reproufe Act 23. 2. yea our sauiour Christ the lyuely e picture of true patience vvhen contrarie Act. 23. 2. to all iustice he was stroken by the high Preists seruant he sheweth himself displeased by his reprehensioÌ„ though at that time he offered himselfe as it were Iohn 18. 23. to suffer all coÌ„tumelious iniuries which pride assisted with malice could imagin or impose But here it may be obiected that our ObiectioÌ„ sauiour hath taught vs if wee haue Math. 5. 39. receiued a blowe on the one cheeke to turne the other I answer that Christs Answere meaning is not that we should expose our selues to all iniuries but that wee should refrayne from priuate reuenge without any calling thereunto which he would haue so farre from vs that rather we should be readie to receiue a new iniury then vniustly reuenge that which we haue receiued Sect. 6. The third cause of iust anger is when iniurie is offered to our bretheren for The third cause of iust Anger is iniury offered to our neighbour as by the law of charity we are bound to loue them as our selues so the same law bindeth vs to be angry for those iniuries which are offered vnto them as if they were offered vnto our selues And thus was Moses angry with the Egyptian who wronged the Israelite Act. 7. 24. Act. 7. 24. 2. Sam. 13. â—1 Thus was Dauid angry with Ammon for deflowring his sister 2. Sam. 13. 21. and with Absolon for his cruell murthering of Ammon And thus was good Nehemie prouoked to anger wheÌ„ he saw the people oppressed Neh. 5. 6. And this anger Neh. 5. 6 is not onely lawfull but also necessarie and the neglect thereof a greiuous sinne in Gods sight as we may see in the example of Elie for when his sonnes abused the Lords people and he would not for their sinne shewe his anger in correcting them otherwise theÌ„ by milde and louing admonitions his indulcencie moued the Lord to inflict vpon him a most heauie punishment Et quia ira Eli Bernard tepuit in filios ira Dei exarsit in ipsum Because Elie his anger was luke warme towardes his sonnes the anger of God waxed fire hotte agaynst him and that iustly for as one sayth Non irasci cum oportet est nolle peccatum emendare Not to Gregorie be angrie when iust cause is offered is to nill the amendment of sinne and not to hinder sinne when a man hath good opportunitie and a lawfull calling thereunto is to be come accessarie But as they offend agaynst the partie who is iniured so also agaynst him who doth the iniurie For by not shewing themselues offended they giue approbation and by geuing approbation they countenance and confirme him in his sinne Whereas if they shewed their displeasure it might be a notable meanes to reclayme him by working in his hart a consideration of his offence for which he is reproued And in this respect

of the people did not onelie shew his anger in countenance or by a milde admonition but by vnsheathing the sworde of Iustice and iustlie punishing Exod. 32. 27. the offenders for their execrable idolatrie John Baptist hauing onely authoritie to vse the sworde of the spirit being offended with the hypocrisie of the Scribes and Pharises expresseth his Math 3. 7. anger by sharpe and vehement reprehensions Iacob beeing a priuate man Gen. 31. 36. sheweth his anger towards churlish Laban his father in lawe by milde and gentle admonitions Ionathan being iustlie incensed by the barbarous tirannie of 1. Sam 20 34 his mercilesse father signified his anger onely by rising from the table and departing The three children though with a godlye zeale they abhorred the Dan. 3. 16 kings prophane idolatrie yet they shewed their displeasure in humble respectiue words And so though Paul detested the gentilisme of Festus and Agrippa yet he vsed them with all due respect as it beseemed their high callings By all Actâ— 25 which examples it is manifest that we are to vse Christian seemelines and discretion if we would haue our anger approued as iust and holy And somuch for the manner of our Sect. 11. Anger in the next place we are to speak The obiect of iust Anger of the obiect thereof and that must not be the person of our neighbour but his vice sinne and iniustice For though we are to be angrie at yea to hate the vices of men yet we are to loue their persons and in the middest of our anger to seeke their good especially the saluation of their soules and in regard hereof we we ought to grieue more for their sinne then for the iniures which by their sinnes they haue offered vs. And thus was holy Dauid affected whose zeale did euen consume him because his enemies had forgotten the worde of the Psal 119. 139. Lord Psal 119. 139. and such was the anger of our Sauiour Christ who in the midest thereof did mourne for the hardnesse of their harts Mar. 3. 5. But on the Mar. 3. 5. other side we are to take heede that we doe not approue of the sinne for the offenders sake for we ought to hate sinne in our friends parents yea in our owne harts or wheresoeuer els we finde it and in no wise to loue this deadly poyson though it be brought vnto vs in a vessell of gold neuer so precious in our eies Here therefore we must avoyd two extreames the one to hate the person for the sinnes sake The other to loue the sinne for the persons sake for as we would condemne his folly who would loath an exquisite picture because it had a spot of dirt vpon iâ— or his that should so extreamly dote vpon the rare workmanship of so excellent a feature that he also would be in loue with the dirte for the pictures sake and on the other side coÌ„mend his wisdome who should so like the picture as in the meane time he disliketh of the deformitie So alike foolishe is he who will be angrie at the person of man it selfe which was formed after Gods owne image because this image is spotted and defiled with sinne or he who will like and approue of such filthie corruptions and deformites where with it is defaced but he is truly wise who so hateth the polluted spots of synne that in the meane time he loueth Gods excellent workemanship and so esteemeth of the workemanship that he is much displeased with the pollution which deformeth it But the practise of the world is farre otherwise for men will hardlie be friend to the person but they will be a friend to the sinne also nor an enimie to the sinne but they will with all maligne the person or els that which is worse they will hate the person of their neighbour and loue his vice Sect. 12. And so much for the obiect of iust anger The fourth thing to be considered The tyme of iust anger in iust anger is the time which must be short Not that it is vnlawfull to continue long in anger if it continue iust but least our holy anger by reason of our corruption degenerate into malice For as the most pure wine doth in time waxe sower vpon the dregs so our most holie anger if it be long retained is in daunger of receauing some sowrenesse of malice from the dregs of our corrupruption The saufest therefore and best course is quicklie to be appeased especiallie if the partie offending shew signes of repentance eyther for his sinne towards God or his iniurie offered vnto vs for seeing vppon hartie sorrow God pardoneth and forgiueth let vs not retaine that which he remitteth Sect. 13. And so much for the time The last The endeâ— to be propounded in iust anger thing to be considered is the end which if we would haue our anger iust and holie must be iust and holy also The end of our anger is iust and holy when therein we propound vnto our selues eyther the glorie of God or the publick good of the church or common wealth or the priuate benefit of him who either suffereth or doth the iniure First for the glorie of God we set it forth by our anger The glory of God either when being priuate men we shew our selues his children and seruants by manifesting our hatred and detestation of sinne in word or countenance and so adorne the profession which we professe or being Magistrates doe become his instruments in punishing sinnes and executing iustice if therfore either priuate men or Magistrates propound vnto themselues this maine and principall end in their anger it is iust and holie The second end is the good of the 2. The good of the church and common wealth church and common wealth which end though it appertaine vnto all which are members of these bodies yet dooth it more properly belong vnto Magistrates who are to shew their anger in punishing sinne not onely that ciuill iustice vvhich is the proppe of the common vvealth may be mainteined but also that Gods anger vvhich hangeth ouer whole countries vvhere sinne is countenanced or not iustly punished may be auerted for if synne be punished by men in authoritie God vvill not punish the common vvealth for it Whereas otherwise if Magistrates vvincke at synne and so neglect their dutie imposed by God the Lord vvill in anger take the sworde of Iustice into his owne hands and punish not only the malefactour for offending but the Magistrate for not executing his duty yea the whole coÌ„monwealth which is stained and polluted with their sinnes Examples hereof are plentifull in the Examples vvorde of God for the synne of Zimrie vvith Cozby God sent a greiuous plague Nom. 25. amongst the people but after Phinees had executed iustice by slaying both the offenders the plague ceased For the sinne of Achan God tooke away the hartes from the people so that they fled and

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