Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	affection_n	love_n	love_v	1,622	5	6.3349	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95065	An exposition with practicall observations upon the three first chapters of the proverbs: grammaticall rhetoricall, logicall, and theologicall. As they were delivered in severall expository lectures at Christ-church in Canterbury. / By Francis Taylor, B. in D.	Taylor, Francis, 1590-1656.	1655 (1655)	Wing T273; Thomason E847_1; ESTC R207317	415,752	563

to God Riches and tithes have the same letters in Hebrew they differ only by a stop on the top of a letter as appears in the Hebrew proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay tithes that thou maist be rich Augustin speaking of those who had their corn smitten with blasting and mildew who would not willingly pay their tythes saith Reckon now O covetous wretch nine parts are withdrawn from thee because thou wouldst not give the tenth And he addes this reason Dei enim justa consuetudo est ut si es decimam non dederis tu ad decimam revoceris novem partibus sc detractis For this is Gods just custom if thou wilt not give the tenth to him thou shalt be brought to the tenth nine parts being taken away So Landlords enter on all when their rent is not paid Men take care how to use their money to their best advantage by sea or buying land or cattle or by usury an easie trade thy best trade wil be to maintain Gods worship the Jews have a proverb to this purpose to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. thes are the hedge of riches Pirke Aboth cap. 3. Fig. 13. Doct. 3. Abundance of good things follow upon cost bestowed on Gods worship Bring ye all the Tithes into the store-house that there may be meat in mine house and prove me now herewith saith the Lord of hosts if I wil not open you the windowes of heaven and powre out a blessing that there shal not be room enough to receive it Mal. 3.10 Reas 1. Because God hath abundance and gives accordingly Fountaines abound in water and therefore communicate it more freely then standing pooles It becomes great men to give largely though receivers deserve it not 2. God wil shew hereby what a great price he sets upon his worship when he so liberally rewards the furtherers of it Use Observe ye that are large in giving to pious uses how God deals with you I doubt not but ye will find it in your books at the years end if no sinful course of life make obstructions Doct. 4. Provisions of all sorts attend upon this cost See the place quoted before Mal. 3.10.11 Reas Because God is both able and willing to bestow all sorts of good things on them that love and maintain his worship Use Observe what varietie of good things God bestows on you for upholding his worship and be thankful VER 11. My Son despise not the chastning of the Lord neither be weary of his correction HEre is an answer to to an objection that might be made out of the former verse It might be said good men have not alwaies the plenty you speak of they are many times in want and poverty A. Then must they be patient if wants and crosses come upon them from God for it is for their good If God do not prosper but crosse us we must not be offended Before Solomon had taught his son the doctrine of reverence to have higher thoughts of God then of himselfe Verse 5 6 7. here he teacheth him the doctrine of patience he had before perswaded him to shew reall thankfulnesse to God in his cost for Gods worship Verse 9.10 now he moves him to shew his real patience in bearing crosses from God That precept belonged principally to rich men that want nothing this to poor men that live in want or to such as are otherwise afflicted by the hand of God For the words My son A kind appellation to pierce the deeper into our hearts To whom will he hearken that will not hearken unto his father For the word see on Chap. 1.18 Despase not Count not sleightly of it but observe well for what end it is sent seek not to cast it off with contempt and hatred count it not a burden insupportable Some serve God in prosperity and leave him in adversitie Therefore the wise-man exhorts him whom he had before taught how to live in prosperity not to faint in adversitie that so when infirmity or poverty or the like triall comes he may not lose that piety which he seemed to have in his tranquillity The chastning See on Chap. 1.2 on the word instruction the same word in the original signifies both and it belongs equally to a loving father to instruct or correct as occasion is offered Of the Lord. See on Chap. 1.7 Neither be weary Faint not under the burden of Gods correction let it not be like meat upon the stomach that overcharges it and the man is never well till he be rid of it and can endure no more of it Of his correction Remember it is but correction not wrath See on Chap. 1.25 on the word Reproofe for it fignifies both The sum of this verse is as if Solomon had said to the young man My son God will give thee prosperity if thou obey him but if God shall see it fitter for thee to give thee ficknesse for health and dry bones for marrow and make thee full of paines and weaknesses do not make a light account of his correcting hand neither if thou think his stroak to be too long or heavy be thou offended with him but bear it patiently Figures none Note 1. The Exhortation in this verse 2. The reason inforcing it verse 12. In the former observe 1. The person spoken to My son 2. The speech wherein note a double exhortation or rather dehortation And in the former 1. The act disswaded Despise not 2. The Object The chastning of the Lord. In the latter note 1. The Act forbidden Neither be weary 2. The Object Of his correction 1. Doct. Arguments or titles of love should often be repeated My little Children 1 Ioh. 2.1 Brethren 1 Ioh. 2.7 Beloved 1 Ioh. 4.1.7.11 Reason 1. Because of all arguments they are the most pierceing They go from heart to heart They will work when arguments of terror will not 2. Because as they quickly pierce the affection so they last till death in the memory and work love back again as the sunbeams beating on a wall reverberat and cause heat in the air near it Use 1. To blame strangenesse and sharpnesse of carriage in Christians especially in words when reproofes and admonitions savour rather of height of spirit then of love Little good comes by them 2. To teach all superiours Ministers especially to breath forth words full of affection especially to those that are godly though differing from them in matters of lesser moment Loving carriage is glue it will unite Strangenesse is a thaw of a severing quality and will breed enmity 2. Doct. Afflictions come from God Shall there be evill in a City and the Lord hath not done it Am. 3.6 The Lord hath troden under foot all my mighty men in the midst of me hee hath called an assembly against me to crush my young men The Lord hath troden the virgin the daughter of Judah as in a wine presse Lam. 1.15 Reason 1. Because some are such as none else can inflict as

Children hearken to such willingly that they may obtain the Rechabiles blessing Not to want a man of their posterity to stand before God for ever Jer. 35.19 Children can hearken to their Parents worldly counsels and remember them when they are dead and gone Much more account should they make of their spirituall advices 5. Doct. Children must never be drawn from their Parents good instructions They must not forsake them if they live to be old Prov. 22.6 Abraham's Children and houshold after him must keep the way of the Lord taught by him Gen. 18.19 Reason 1. Because Parents good instructions are a treasure and men are very carefull of their treasures Not onely to get but to keep them till old age against a time of need 2. There is much danger of losing this treasure Thine owne corruptions Satans temptations bad counsels examples like theeves seek to rob thee of it Vse 1. Take heed of seducers and all that would mislead thee Too many now have forgot their pious education both by errors and loosenesse of life whose Parents would scarce owne them if they were alive 2. Ye that are children lay up your Parents godly counsels not in your brains onely but in your hearts Ye may have need of them in age and death 6. Doct. Mothers must take pains to teach their children piety Else how should they obey their Mother ch 30.17 So did Solomon's Mother ch 31.1 Mothers of good and bad Kings are named in Kings and Chronicles as having a share in their childrens goodnesse or badnesse by their education Our first dayes are spent for the most part under our Mothers care while our Fathers are busied in their calling about matters of the Church or Common-wealth She therefore should take advantage thereof to teach us goodnesse Vse It condemns many fond Mothers that are careful to provide all things needfull for their children save onely good education and instruction They lose an opportunity of doing much good to their souls Children are more ready to hear Mothers then Fathers because they converse more with them and they are lesse stubborne then when they are bigger and come to their Fathers care We say they speak the Mother-tongue 7. Doct. Children must not slight their Mothers counsels If they do their eyes shall be pickt out by ravens and eagles Prov. 30.17 Solomon records his Mothers instruction Pro. 31.1 as well as his Fathers ch 4.4 The fifth Commandement requires honor to Mothers as well as to Fathers Exod. 20.12 A foolish man despiseth his Mother Prov. 15.20 Reason 1. Because Mothers bear great affection to their children and therefore ought to be heard 2. They endure most pain in breeding and bearing them and take most pains in nursing and tending them in tender yeers when they are least able to help themselves 3. Instruction is attributed to the Father which is accompanyed with correction but a milde law such as good Subjects live comfortably under or gentle teaching to the Mother She teacheth more mildely Vse To blame children that will hearken to their Fathers for fear of correction but account their Mothers instructions as words of weak and doting women because they cannot or will not correct them Though they be not so wise as men ordinarily yet love will teach them to give good counsel and women sometimes are wiser and better then their husbands who may be won by the conversation of their wives 1 Pet. 3.1 And many are beholding to their Mothers for their best instructions who as sometimes they are better so oftentimes have more leasure then their husbands 8. Doct. Mothers instructions agreeable to Gods Word should be as a Law to children The same words are repeated Prov. 6.20 Forsake not the law of thy Mother Disobeyers of Mothers must be punished as Law-breakers She may instruct well in precepts of life though it may be not so fully in matters of saith Now Laws concerning life are needfull also Vse Let good children look upon their Mothers instructions as Laws not to be broken all their life long Vers 9. For they shall be an ornament of grace unto thy head and chains about thy neek The reason to perswade Children to obey their Parents and to encourage them follows And Solomon being to teach children or simple ones like to children takes therefore his argument from Garlands and Chains that make a fair shew in the eyes of such persons as suiting to their capacity and affections to whom he speaks They are delighted in them and they please the vulgar much Thus the Spirit of God accommodates himself to Childrens temper They love shining things For the words For. The word carries not alwayes a cause with it but a reason or motive for the most part and often by way of promise So it is used chap. 23.17 18. Fear the Lord for surely there is an end or reward For so the word sometimes signifies and the sense requires it there Know thou the God of thy Father c. for the Lord searcheth all hearts 1 Chron. 28.9 They. The instruction of thy Father and law of thy Mother vers 8. Mothers may help to preferre their children as well as Fathers Shall be It is not in the Originall and therefore is written in lesser letters yet needfully added for children must not look for such preferment or respect while they are young but when learned and of yeers Harvest follows Seed-time presently An ornament of grace As the note of similitude is wanting They shall be as an ornament of grace See the like Job 7.7 My life is wind that is my life is as wind Heb. An addition of favour or joyning of grace Hence Levi had his name Now at this time my husband will be joyned unto me therefore was his name called Levi Gen. 29.34 But it must be an addition of ornament not for nothing nor for infamy but for honor or at least for acceptation To make thee amiable or honorable before others and comely in their eyes as Noah found grace in the eyes of the Lord Gen. 6.8 As use-money brings an increase and Conquerors had garlands given them Vnto thy head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or for thy head as this particle is rendred Psal 84. A Psalme for the Sons of Korah This shews that he means a garland or crown such as Kings and Priests used to wear upon their heads the highest member and most looked at in token of honour Zach. 3.5 6.11 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The head which is the beginning or highest part of the body Job 19.9 He hath taken the crown from my head 2. The highest part of any thing which stands above the rest as the head above the other members The top of the ladder reaebed to heaven Gen. 28.12 3. A Commander in war or peace who is above the rest and guides them by reason as the head doth the members Numb 14.4 Let us make a Captain 4. The beginning of a thing In

both labour in sin Gain he looks for from it His Motto is Dulcis ●dor lucri è re qualibet Gold smels well though raked out of a dunghill He can gain by wantonnesse oppression lying flattery c. Vse Here is an help to judge of our estate Is our way a way of sin or of goodnesse We must not try our selves by one act either to cleer our selves for one good act or to condemne our selves for one bad one Our course of life must cleer or condemne us 5. Doct. Abundance of troubles shall come upon wicked men The back-slider in heart shall be filled with his owne wayes Prov. 14.14 Many sorrows shall be to the wicked Psal 32.10 Reason 1. Their fins bring on them store of spirituall evils as shame grief despair wherewith the mind is overburdened as the flomach overprest with meat and made fick of a surfet 2. Bodily evils as diseases pains c. 3. Their ill life brings an ill death violent or despairing 4. Wicked men cannot be filled with sin here but they must be filled with misery in hell A way of sin here and a way of eternal sorrow there Vse It declares to us what is the portion of sinners They take great content in sinfull wayes as if they were the onely free and happy men but their end will be misery 6. Doct. Ungodly men have many devices to undoe themselves So Achitophel and Judas were wise enough to hang themselves Reason 1. Because God overpowers them in their owne way and beats them at their owne weapons and takes them in their subtilty He countermines and voyds their mines He taketh the wise in their owne craftinesse 1 Cor. 3.19 2. Because their Wisdome is imperfect They know not how to prevent all dangers Vse See the misery of wicked men Their wittends to self-destruction Vers 32. For the turning away of the simple shall slay them and the prosperity of fools shall destroy them Wisdome having in the former vers set out the effect to wit the destruction of ungodly men here she concludes her threatnings with another cause of it This vers gives a reason why wicked men shall be so horribly and inevitably destroyed And therein both expounds the former verse and gives answer to a secret objection It might be demanded Who are they that shall eat of the fruit of their labours The answer is in the text simple ones and fools that turn away from Wisdomes instructions It might be further demanded But how shall they eat of the fruit of their labors The answer is in the Text again They will slay them and bring them to destruction But then it may be objected Wicked men thrive most and they that slight Wisdomes counsels grow richest The answer is ready It may be so but yet it will turn to their destruction in the end as the Oxe to be slain goes in the best pastures The Sun-shine of prosperity ripens the sin of the wicked Bernard calls it Misericordiam omni indignatione crudeliorem A mercy that he had no minde to as being worse then all cruelty What good is there in having a fine Suit with the plague in it As soon may a man miscarry upon the soft sands as upon the hard rocks For the words For. It gives a reason of what was said before See on v. 9. They cannot justly complain of my severity because they themselves are the cause of their owne ruine They will not be taught how to escape it though they have not wit enough of themselves to do it Others read it But as it is translated ch 9.18 But he knoweth not that the dead are there And then they understand the former vers thus God will suffer wicked men to eat of their labours and prosper for a time but will destroy them in the end by their owne prosperity The former reading agrees best with the scope which is neer threatning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The turning away Some take it to be meant of turning away from God and goodnesse to error and wickednesse of life Others take it for their turning away from seeking after heaven to look after the world So Demas forsook Paul having loved this present world 2 Tim. 4.10 Others take it for turning away from Wisdomes counsels given before which they are charged withall v. 25.30 An unwillingnesse to be taught by Gods Ministers And that agrees well with what went before When men will not be taught by Gods Ministers destruction follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the simple See on v. 4.22 Shall slay them Shall destroy themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the prosperity The word fignifies quietnesse and abundance which useth to follow peace Of fools See on v. 22. Shall destroy them Shall lay them open to death temporal and eternall This is Scripture language In the day thou eatest thereof thou shalt surely die Gen. 2.17 Figures Turning away A Metaphor from a Traveller that misseth his way Shall slay them Shall be the cause of their death A Metaphor from an Executioner So also in Destroy them Wisdome sets down two causes of their destruction The first is an aversenesse to instruction The second is love of prosperity These two concur in most sinfull men and had before punishment answerable set down to wit Gods not hearing them and their destruction In the former note 1. The word of coherence For. 1. The act the turning away 3. The agent of the simple 4. The effect shall slay 5. The object them In the later observe 1. The cause And the prosperity of fools 2. The effect shall destroy them 1. Doct. God is content to give a reason of his judgements though he need not Here are two things to be proved 1. That God need not give a reason of his judgements 2. That God will give a reason of them neverthelesse For the first God need not give a reason of his judgements Who shall say unto him What dost thou Job 9.12 O man who art thou that replyest against God Rom. 9.20 The Potter need give no reason why one piece of clay is made a vessell of honour and another of dishonour Reason 1. Because God is of supreme authority Superiors need not give account to Inferiors of their proceedings Inferiors must to Superiors 2. He is in infite in justice No doubt but his judgements are all just though men do not alwayes understand the reason of them A man may be mis-informed or judge amisse out of passion but God cannot For the second God will give a reason of his judgements though he need not Reason 1. Because of his love to man being willing to inform him of his proceedings God will not hide his proceedings about Sodome from Abraham because he shall have a great posterity and will acquaint them therewith and so bring much glory to God Gen. 18.17 18. 2. For mans good that he may bring him to repentance How shall the Childe mend if the Father tell him not why he strikes