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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	see_v	word_n	18	3	3.3538	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70719	A plain discourse about rash and sinful anger as a help for such as are willing to be relieved against so sad and too generally prevailing a distemper even amongst professors of religion : being the substance of some sermons preached at Manchester in Lancashire / by Henry Newcome ...	Newcome, Henry, 1627-1695.; Howe, John, 1630-1705.; Starkey, John, 17th cent.	1693 (1693)	Wing N898; ESTC R18504	45,498	96

measure And this modus irascendi the measure in Anger cum ne plus aequo irascamur tum ne aequo diutius is when we are not angry more than is fit nor longer than is fit We pretend Anger says a great Divine to the Sins not to the Persons for God's not our own Cause But this may be discovered 1. In the partition of God's and our own Cause as Moses in the Rebellion of Korah he was Angry God's and his own Cause engaged in it But see them single Miriam and Aaron offered a private Injury though a great one and he gave them not a word The People make a Calf he throws down the Tables and chides all A meek Lamb in his own Injury a fierce Lion in God's 2. If it be against Sin we shall not sin in it As David about Nabal falls to swearing and conceives a bloody Intention of Murder and an ungodly Revenge 3. Holy Anger doth not unfit us for any Duty towards God or Man As Moses was angry with the People and chid them and more yet even then he prayed to God for them Jonathan angry at his Father yet a Son and a Subject at the same time Sincere Anger is a loving Anger and a devout Anger says the same excellent Man 2. Anger therefore to Sin which is sinful Anger as God knows most of our Anger is is a great Evil as Mr. Baxter on the fore-quoted place but use it not blindly rashly and inordinately to sin Those that have Walls strong enough to keep in just Anger and Zeal for God that it degenerate not into some selfish end at some side of it may have no Walls to keep out intemperate Wrath. Now it is sinful 1. When it is against that which is good To be angry when Men do well and will not sin with you nor sin as you do and to speak evil of good Men and good Practices this is Diabolical Wrath. The Spirit that is within us if we have no rule over it lusteth to Envy James 4. 5. Men may be really and wickedly Angry when others do better than they can find in their hearts to do And hence proceeds detraction and lessening others all that ever we can And some have no rule over their own Spirit in this respect If no Body were better nor stricter than thou It would please thee better 2. When Men are angry at their Brother without cause No design to offend thee and no real true Cause of offence if examined yet upon misapprehension Men oft are angry This is for want of rule of your Siprits That Men oft fly at others in the dark and are in a rage without scarce any colour of Provocation like the barking Dog that flies at the next comer and it may prove his own Master 3. When Men are angry for a small Cause Anger is too great an Effort of the Soul to be let out for a Trifle like as to raise the Militia to set a Vagabond in the Stocks The matter whether real or no however it goes will not bear so great a commotion so great a ruffle and disturbance Thou couldst not have been in a greater heat if some body had offer'd to have killed thee than thou art for a wrong look or a misplaced or mis-accented word Some with some sort of People know not when they shall offend they will be offended for so little a thing It is all one almost what is the occasion if they can be angry they will be angry as if they were big of it and it were an ease to them to be delivered 4. When Men are angry too much for a real great Occasion To be angry without Cause Aristotle expresses it to be quibus non oportet de quibus non oportet magis quam oportet with whom we ought not and for what we ought not and if Person and Thing would bear it yet we must not be angry more than we ought The Party hath done greatly amiss yet you should not be angry without bounds as to break out into all manner of bad words some times against God himself Some will curse and swear when angry and speak any thing to villifie his Brother that hath offended him Racha and thou Fool are nothing with some of you Where are your City Walls and Gates and Bars this while And if it proceed to Blows it is sadly Excessive thou art in too great a Passion to strike for Correction or indeed to intend it and to do it for Revenge is a great and dangerous Usurpation upon the Soveraign Avenger and he will be avenged on thee A moderate Anger and Resentment might have served for a Fellow-servant that hath a Master in Heaven to account unto 5. When Men are angry too often We should be slow to wrath and long-suffering and not easily provoked But when Men are as oft angry as ever they can when it may be said to some when did you ever avoid Anger if there were occasion for it where are your Walls this while The holy and blessed God it is truly to his glory said of him Psal. 78. 38. Yea many a time turned he his Anger away and did not stir up all his Wrath But far be it from you to do so you have waved many an Opportunity for the Soul many an Opportunity for Charity and of doing Good but an Opportunity for Anger many can truly say they have rarely if ever missed 6. When Men are Angry with too many An ordinary thing when some hath angered us to be angry with all about us some one hath displeased thee and now no body can please thee the Innocent are disquieted and equally treated with them that have offended a most unreasonable and unjust thing This is one way that the Fool troubleth his own House and shall inherit the Wind by it Prov. 11. 29. A hard task some have for their desired Peace that to please for their own parts will not do it unless every body else please too which is in no ones power to procure 7. When Men are Angry too long Can never give over when they begin How great a matter a little fire kindleth James 3. 5. If you intend amendment to the Party fewer words in love were liker to effect it but this length of Dispute provokes more sin and no one knows when it will be at an end and then to let the Wrath settle no one knows what it will end in when you cannot end your Wrath at one bout but fall into sullenness and keep it up for days O sad what a dismantled City is this Is the Sun gone down upon your wrath Was there so great matter for it or rather will you so far give place to the Devil Eph. 4. 26 27. as to take him to be your Bed-fellow God is slow to wrath and will not keep his Anger but you are ready to be angry but not ready to lay it aside unless it be quickly to

return to it again 8. When it proves digested wrath and ends in hatred which is ira inveterata inveterate Anger and desire to revenge If you are Angry with any one so as to be willing to do them hurt this is sinful and unchristian You should not admit every one that hath crossed you nay if he hath wronged you into the List of your Enemies for you are to keep no such Roll And none should be your Enemy so far but you should love him and be ready to do him good so much the rather that you may win him with kindness and overcome evil with good Rom. 10. 20 21. To do any one any hurt in your sudden Passion is a great wickedness and to say you did it in your Anger will not excuse it no more than doing such a thing when drunk but rather aggravate your sin and double your guilt Who gave you leave to be Angry To cast Firebrands about and to say it was in sport Prov. 26. 18 19. is as good as to say I was angry when I did this undecent thing What Mischief had David like to have done in his wrath and how thankful is he to God that he was restrained and prevented What a grief of heart might the angry Expedition of that Day have been unto him when he had been in best Prosperity as was wisely suggested by Abigail 1 Sam. 25. 31 32 33. John Cardinal de Medicis Son to Cosmo Duke of Florence rode a hunting with his Brother Cortia at the killing of the Hare the Brothers fell to debate about the first hold each of them attributing the honour of it to his Hounds one word drew on another till the Cardinal gave Cortia a Box on the Ear Cortia immediately drew upon him and thrust him into the Thigh of which he died presently A Servant of the Cardinals in revenge gave Cortia a sore wound so that saith the Historian with the Venison they carried home to Duke Cosmo one Son dead and the other wounded of which he died soon after The brave Atchievement of Anger let loose and the destruction upon destruction upon the City without Walls But to premeditate Revenge and to bear Grudges after you have fallen out and to dare to say I will do to him as he hath done to me or as in our own Dialect I hope to be even with him Prov. 24. 28. or to rejoyce when any Evil comes to him Vers. 17. This is sublimate Wrath and no way consistent with the Religion of Love and Forgiveness of which you make Profession Here is a Spirit ruled by the Devil himself for you know not what Spirit ye are of for the genuine Spirit of the Gospel is Diametrically otherwise Whereas there is envying and strife are you not carnal and walk like Men 1 Cor. 3. 3. but if you design Hurt and Revenge you walk like Devils and where are your City Walls this while This poor Soul lies open naked to all the Invasions of the Enemy and where this is in this height there is confusion and every evil work James 3. 16. I shall subjoyn in this place once for all that famous passage of our Saviour on this Subject Matth. 5. 21 22. where he to vindicate the Law from the corrupt and too scanty Interpretations of the Jewish Teachers he speaks of the Law about Murther where he takes notice that they made the Law to reach only the outward Act and the Punishment only to reach the outward Man but he shews that this Law may be broken by the heart and a Man may be a murtherer that is unjustly angry with his Brother and hates his Brother For 1 such a one would kill if he could for the time that his Passion is up And 2 oft murthers are owing to such Causes And such Passions if indulged none knows what they may end in But the Punishments are from God sure to fall on them that kill and on them that are angry in order and tendency to kill in allusion to their several courts and degrees of punishment which rise from simple Death Stoning and the Sword and for heinous and most flagitious Crimes to burning alive or burning their Bodies when dead an execrable thing among them and this was counted the Punishment of the Valley of Hinnom you shall find worse from God than all this comes to If you be angry without cause so as to be wrathful and evil-minded towards your Brother to hate him and wish him hurt if it go no further than the heart it is a damnable sin if not repented of but greater the sin and danger if it break out into words To say Racha a vilifying expression and the action that usually accompanied it is implied spitting on him or at him vilifying him unjustly as the vilest of Men with respect to his Person and outward Condition to treat him with the greatest Scorn and Contempt A thing God allows not towards any for the honour of our common Nature A Malefactor that deserves disgraceful Scourging yet he must be beaten within such a number of stripes Deut. 25. 2 3. least thy Brother even such a one as this even as one at the Rogues Post should seem vile unto thee And will God suffer it unrevenged that ye shall in your Spleen and Passion vilifie any one on some private it may be but conceited Injury to call him ugly beggarly pitiful Fellow because he hath angered you But it is higher yet to call him Thou Fool in Scripture sense this reflects upon his Mind and Morals as a most wicked Person to be cast out of all Society as an Heretick and one Accursed and judged fit for nothing but Hell To reprobate them in thy Rage and Malice and wickedly to pass thy doom upon him and to damn him as far as in thee lyes by making him a Scripture Fool which is a flat wicked Man Dr. Lightfoot will have rash Anger to be guilty of the Judgment of God and these two latter to be obnoxious to Punishment from the Magistrate as things not to be tolerated as tending to break the Peace and to further Mischief if not curbed And Dr. Gell on this place says There ought to be in the Church Courts and Councels to judge and censure reproachful words All shews the great evil of unbounded unjust Wrath the evil of it and the mischief that it doth and that much more if it take degrees with you and break out in unchristian words it shall not escape the Judgment of God and if not repented of it shall meet with his Hell fire properly so called Men must not begin Anger without a just Cause nor continue in Anger above a just time One reckons up appositely enough four sorts of angry Men 1. Some it is soon kindled in and soon goes out the cholerick People like Gunpowder no sooner toucht but instantly fire in your face yet all but a sudden flash 2. Some long in kindling and long in going out These

Anger is against a feared Sin 2. They shew much love and self-denial in their pleading with them to recover them rather than force and punish them 3. When they are satisfied how glad are they that they were mistaken Now our Passion oft is not so glad to be allayed but rather to add more Anger to it Quasi sufficiens causa sit irascendi graviter irasci Seneca As if to be inveterately and greatly angry was a sufficient cause for the first Anger where Anger is not loved to be appeased is pleasing A good Man had rather let it fall than keep it up 15. Be unfeignedly humbled for this sin that you have had such a long course in and have done your selves and others so much hurt by you little think what mischief you have done by it and would not be checkt you may over this above any sin say I have sinned I have perverted that which is right and it profited me not Job 33. 27. Men will never offer to make head against it unless they see cause to be humbled for it as a sin and the concomitant of forgiveness upon true Repentance for it will be some help in Soul against it If it be matter of shame and sorrow after it may be hoped it will not be so easily admitted at present as it hath been used to be as a matter of delight and pleasure 15. Pray mightily for help in this thing Pray for the Grace and Spirit of Meekness Ye meek of the earth much more ye that are not so seek meekness Zeph. 2. 3. And when assaulted in this kind lift up thy Soul in Prayer for present help The very thoughts of God and directing the Soul to him may help to stickle in this Tumult that is arising but the effect of thy Prayer may be very discernable especially if after thy long custom that Sin be not grown natural and pleasing to thee or that thou hast tasted enough bitterness as to escape from it as much as ever thou canst It is possible victory may be had in this case that thy broken walls may be repaired and thou be restored to the rule of thy own Spirit and whose blessing this will be thou wilt quickly know And let the peace of God rule in your hearts to the which also ye are called in one body Col. 3. 15. Earnestly and without ceasing pray for it 16. Help one another in this case 1. Take this for a Rule for Peace and Comfort every way Design not to vex or anger any one this we ought not to do this doth but cause sin this hurts our neighbour and this we are forbidden We cannot live but we shall anger one another do what we can but to intend to anger one another is ill advised and is not from the Spirit of the Gospel If either thy word or action be designed to vex another it is to make thy Brother sin and thou art the Devil's Deputy that while And if what thou faist or dost by mis-interpretation doth provoke any it will be a great relief to thee that it was never intended by thee 2. Take heed of a peevish touchy Spirit it proceeds from great weakness that every little word should be taken in snuff and every little thing should offend thee Use thy Spirit to more hardiness and let not every little thing make impression upon thee we must have more strength of Spirit if we will live among men on earth we are disquieted not because things are hard we suffer but because we are so soft and tender that suffer Some will be angry at just nothing Men sometimes of a peevish spirit take all for Enemies that join not with them in their extravagant Passion They take part with their Enemy that are not as mad as they One expostulated with Demonax why he would be a friend to his enemy he answered why he would be an enemy to his friend there is as much reason for the one as for the other Saul under an evil Spirit and this peevish Spirit is little better is angry with all about him because they tell him no Tales of David 1 Sam. 22. 7 8. Use your selves to more hardness he not so fond and tender of your own will you may spoil your selves as well as a child with fondling Let neither child nor self have all their will 1 King 1. 6. Comë come we must be cross'd or spoil'd It is good for us and we are sure of it we must bear more then thus if we will be Christ's Disciples Jesus Christ endured reproaches c. and so must I. Expect crosses and then thou wilt be able to bear them with patience Who am I that I should not be crossed when few have their will in every thing And the great God from me and others too hath scarce his will in any thing A tender nice delicate ill natur'd Spirit is always wrong with some body or some thing 3. Do not provoke the weak Deny your selves to prevent anger and add not to it by angry replies to unjust anger Pro. 15. 1. A soft answer turneth away wrath but grievous words stir up anger When one had angred his Brother and he said If I live I will be revenged on thee the other calmly answer'd Let me not live if I do not make thee love me again and this took up the quarrel Answer not passion with passion but with compassion Mr. Dod. Bear ye one anothers burthens and so fulfil the law of Christ Gal. 6. 2. Demosthenes could not pacifie a Mutiny with all his Oration till he told the People a story of a man that hired an Ass to ride on and the Sun was so hot that the rider got off the Ass's back and took to the shadow of the Ass The Owner pretended the shadow of the Ass was not hired and so the contention grew as hot as the Sun and the story diverted the Peoples rage and quieted them The grave Author makes this remark We cannot find out a diversion so impertinent but it is better than to let Anger have its course Mr. Herle Prov. 27. 15. A continual dropping in a very rainy day and a contentious woman are alike They are both equally troublesome the one not suffering a man to go abroad with comfort the other not permitting him to stay at home with quietness Mr. Pool on the place The truth is one would not be wet in our Journey nor unquiet in our House if one could help it Let me here suggest to you a matter of great observation and instruction that these do mutually cause one another the Womans unquietness at home oft drives the Man out for a little rest and so proves a temptation to him to be an ill Husband and his coming in disordered and spending unduly oft provokes the Woman to excess of Passion at home let both mend that ye may have peace and comfort together Let the Woman take heed when she complains of the hurt her Husband does abroad