Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	moses_n	numb_a	187	4	9.7515	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42543	A bridle for the tongue, or, A treatise of ten sins of the tongue ... shewing the nature of these sins ... with the causes and aggravations of them, and remedyes against them : together with many considerations, rules, and helps for the right ordering of the tongue ... / by William Gearing ...	Gearing, William.	1663 (1663)	Wing G432; ESTC R8445	179,256	504

a wine-bibber cured her in time of that infirmity which Austin therefore calleth Medicinale ferrum a curing weapon this reproaching of her by the Maid-servant was the means through Gods blessing to cure her of this Malady 2. Where there is grace in the heart it will teach a man to consider whether God may not suffer such a one so to open his mouth against him as that his graces may be tryed thereby that our faith patience meekness humility may be the more apparent Thus David in patience and meekness considereth Gods end in Shimeis railing upon him and lets him alone 3. Consider the example of our Saviour Christ himself his practice was not to render evil for evil but when he was unjustly accused he did as was prophecyed of him not open his mouth again Isai 53.7 It is twice repeated of him and this the Apostle sets down also Who when he was reviled reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 Christ reviled not again partly because reviling is a sin and partly because he suffered as our surety though he had deserved no such shame as we had therefore he holds his peace not only from reviling but many times from just apology confessing our guiltiness by his silence as One well noteth if we would be accounted members of Christ let us walk as Christ walked 4. Consider the example of Michael the Arch-Angel when he dispued with the Devil about the body of Moses Jude ver 9. he contended with him yet durst not bring any railing accusation against him but said only The Lord rebuke thee Michael had to do with the worst of creatures and in the best cause by the appointment of God yet he raileth not at him but commits his cause to God If he in the cause of God durst not do it shall any Christian dare to do it in his own cause no the Scripture teacheth us 1. Silently to bear what reproaches are cast upon us So doth Moses when Aaron and Miriam chide with him Numb 12.3 he held his peace he saw their passion and knew if he should break out into passion also he should sin against God as they did against him So David I was dumb with silence saith he I held my peace Psal 39.2 when it may be he was reproached by them for so doing 5. Grace will teach a man in such a case instead of answering them in the like language to go to God and spread our case before him this doth Job chap. 16.20 My friends scorn me but mine eyes pour out tears to God So Nehemiah while the enemyes scoff he prayeth Hear O our God for we are despised Nehem. 4.4 therefore spread thy case before the Lord and intreat him to plead for thee and to cleer thine innocency and make them to see their sin and humble them for it and sit them receiving pardon at his hands hereby we shall shew our selves to be true Christians and such whose Religion is not vain CHAP. XVII Rules laid down for the better ordering the Tongue LEt us now look to it that Rule 1 our speech be not only not sinful but that it be good he that forbids lying requireth truth to be spoken The mouth of the righteous speaketh wisdom and his tongue talketh of judgement the law of Go● is in his heart none of his steps shall slide Psal 37.30 31. Where the law God is in the heart and the love of it in the soul it will be known by Gracious speeches The wise man gives this as a mark of one truly good The lips of the wise disperse knowledge but the heart of the foolish doth not so Prov. 15.7 The Metaphor is taken from seeds men that scatter and disperse their seed that so it may come up and bring forth fruit So a wiseman soweth instruction that it may do good the heart of the foolish is opposite to it to shew that it is the Forge of all evil whatsoever therefore there is no good in the mouth of such a man When St. Paul forbids corrupt communication to proceed out of our mouths he enjoyneth that what we speak be good to the use of edifying that it may Minister grace unto the hearers Eph. 4.29 that thereby we may do good not only to our selves but also to others and Colos 4.5 6. he requireth us to walk in wisdom to them that are without and to let out speech be alwayes with grace seasoned or poudered with salt so to carry our selves in our speeches to others that we may win them to Holiness this is to walk wisely to them that are without for if the tongues of those that profess Religion are as loose and bad as others this will make them take offence at our profession let us then shew our selves to be of another spirit and if we would rule our tongues aright according to Gods word let our speeches be such as are for the matter good and suitable to the will and mind of God revealed in his word this is the ground why the mouth of the righteous speaketh wisdom because the law of God is in his heart and he brideleth himself in whatsoever is forbidden in the word of God Rule 2 The matter that we speak must be to the edifying of our selves and others there is an edifying in sin and so men make on another more like the devil but it is not this that is meant but an edifying one another in grace in our most holy faith and in the wayes of God We must please our neighbour for his good to edification Rom. 15.2 as in direction counsel exhortation to that which is good Let us consider one another to provoke to love and to good works Heb. 10.24 not forsaking the assembling of our selves together c. but exhorting one another Consider what was spoken of the dayes of the Gospel Zech. 8.21 The Inhabitants of one City shall go to another saying Let us go speedily to pray before the Lord to seek the Lord of hosts I will go also Here is not one inviting another to a Stage-play to a Stewes to the Ale-bench but to the congregation of the Lords people to the house of God and this doth every man by his own example for saith he I will go also Now if we live in such times where Religion is spoken against men think it vain to serve the Lord yet then should we be careful of giving men counsel and exhorting men to these dutyes Malach. 3.13 We may observe that those that are apt to let loose their tongues to speak against God yet are loth to be known to be such or to be accounted so when God laies it to their charge your words have been stout against me yet they say what have we spoken so much against thee they are no such men not so ill-bred as to speak against God but in such a time as this you may see what

no better then clouds and Wind without Rain Prov. 25.14 Quest But here it may be demanded whether a man be bound to the performance of all his promises to men Resp 1. We are bound to perform such promises as are possible A man may promise and bind with an oath that he will leave such a One his Heir to such an House and Land which is then in his possession but afterward the Land being eaten up of the Sea or the House consumed and burnt down by fire its impossible for him to perform that promise in so ample a manner as he made it yet is he not perjured if once he purposed to perform it so far as was in his power Item if one promise to pay such a summ of money at a certain time and place and he be robbed by the way he breaks not his promise because he purposed to do it and was prevented by Gods providence but men should be sparing in making any promises absolutely but with St. James's limitation Jam. 4.13 14 15. else the rash unadvised making them is sin 2. In vowes and promises the thing promised must be lawful the rule is In malis promissis rescinae fidem in turpi voto muta decretum The like case may happen if a child promise with an oath to take such a one for his wife but being come to years of discretion seeth manifest cause of refusal as want of consent of Parents disparity in Religion or the like such promises bind not Numb 30. It may further be demanded Quest whether an enfo ced promise be to be kept and performed or not as for instance If a Woman being threatned or ill-entreated by her Husband shall thereupon in hope of procuring her peace and to live better with him promise to pass over to him an Estate in some Land that he could not do away without her consent Whither is this woman when it comes to the push bound to perform it or not Resp If her self only be like to sustain loss thereby she is bound to perform it because it was in her power as well to have denyed it or suspended her answer as to have past her promise Therefore the Casuists hold it fit enough that she pay for her folly But if she have children who are likely to be prejudiced in their Right and depraved of their ancient Inheritance she is not bound to perform her promise a good man sweareth to his own private hurt Psal 15.4 but the Prophet presseth the point no fu●ther Quest What may be said of promises given to enemies Resp If the conditious be lawfull they must be kept as that of Joshua to the Gibeonites Joshua 9.15 19. 2. Men may be guilty of this sin of flattering when they do overmuch commend another beyond what is his due As first when men applaud others to their faces for their Parts Virtues good Deeds that do little deserve it this is flattering when men extoll others their Persons Guts Actions above what they know or think either to get favour with them or some other way for their own advantage A flatterer will report he heard such worthy things of thee Eltons Exposit in praec 9. Quī coram laudamur summa gravitate summaque modestia laudentur necesse est ne scurrae magis adulatores quam orato●es videamur Brandolin although it were nothing so and if he know any good done by thee he will praise thee with a loud voice whereas Solomon tels us He that blesseth his friend with a loud voice rising early in the morning it shall be counted a curse to him 2. When men by flattery do applaud any in their sins Both to vertue and to vice is flattery a false glass making the one seem greater the other lesse then it is Felthams resolves Cent. 2. When Aeschines commended Philip of Macedon that he was well-spoken fair and able to drink well Demosthenes answered the first was the commendation of an Advocate the second of a Woman the third of a sponge I had rather commend the vertues of an Enemy then flatter the vices of Friend this sheweth a high deg●ee of corruption and baseness in such persons thoug they see men go on in sin yet they bless those whom God abhorreth Psal 10.3 Blessing them in their wicked ways dealing with them as the fawning Oratour Tertullus doth with that unjust Governour Felix telling him that by him they enjoyed great quietness and that very worthy deeds were done to the Nation by his providence Act. 24.3 Whereas Felix was no such man as Tertullus reporteth him to be because when Paul reasoneth of Righteousness Temperance and Judgement to come Felix trembled ver 25. being so intemperate a man and unjust an oppressour as Historians relate concerning him and we may take notice that flatterers doe love those that will sooth them up in their sins God tells the rebellious Jews that they would say to the Prophets Prophecy not to us right things speak to us smooth things prophecy deceits Is●i 30.10 Flattering Ministers are here to be taxed that seek to please not to profit their people and so shew themselves not to be the servants of Christ Gal. 1.10 by crying Peace Peace where there is no peace One building up a wall and others daubing it with untempered Morter Ezek. 13.10 refraining wholsom Doctrine to secure themselves from danger not daring with Nathan to say to a great sinner Thou art the man nor with Elias to Ahab It is Thou and thy Fathers House nor with John Baptist to Herod It is not lawful for thee to have thy brothers wife nor with Christ O ye serpents ye generation of vipers how shall ye escape damnation Such as these do hinder the building of the spiritual Temple not hewing and sawing rough timber nor planing and polishing rubbish stones but rub with smooth slikestones and wipe with Foxes skins whereas they should cry aloud and not spare but lift up their voices like Trumpets against the sins of their people they are to be sons of thunder Mar. 3.17 It is the son of Thunder that speaketh Filius tonitrus est qui loquitur tonitrum est quod loquitur and it ought to be Thunder that he doth speak except ye repent ye shall all perish There were 400 Prophets a whole national Synod all led by a lying spirit They all flatter King Ahab bidding him go up to Ramoth Gilead and prosper the whole Council did vote it but Michaiah was not among them he was sent for and courted to speak as the others had done he speaks Ironically go up and prosper delivering it so that Abab perceived he jeered him as appeareth by Ahabs answer then he speaks more plainly to him telling him that he saw all Israel scattered upon the Hills as Sheep that have not a Shepherd implying that the Sheep the Army of Israel should escape and the Shepherd the King should be smitten and sheweth him the reason