Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	anger_n	angry_a	just_a	1,601	5	7.4510	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63106	A treatise proving by what our Saviour saith concerning swearing, St. Matth. 5. 34 first, that swearing is restrained and explained by him in point of religion and piety, and secondly, that it is not taken away quite in the concerns of civil right and policy : published for confinement unto those that are loose in this matter, and for liberty of conscience unto such as bind themselves where they have no need : the one's excess being a misbehaviour against religion, and the other defect, an errour against governemtn and policy / by an elderly man, a Master of Arts, of above forty years standing ...	Elderly man, a Master of Arts, of above forty years standing.	1682 (1682)	Wing T2097B; ESTC R20581	13,737	16

took not from the Action of Swearing simply considered in it self but from the abuse of it among the Jews partly through vain and customary Oaths and partly through indirect and devised forms and fashions of Swearing In the very action of Swearing they neither taught nor did otherwise than as God himself did expresly command or at least allow them to doe Deut. 6. 13. Thou shalt fear the Lord thy God and serve him and shalt Swear by his Name From hence it must needs follow our Saviours business in this Sermon being not to destroy but to reform and explain things that he did not mean to take away Swearing it self but onely the abuse of it That it was said by them of old time Thou shalt not forswear thy self it was right their fault was that they did not say also Thou shalt not swear at all by the Heaven's by the Earth c. or use any other such indirect and devised kind of Swearing our Saviour blameth them not simply for Swearing but for Swearing in such manner as they did by Heaven by the Earth c. a manner inconsistent with so holy and reverend a thing as the making Oath may be Our Saviour in saying Swear not at all neither by Heaven nor by the Earth c. doth no more take away all manner of Swearing from among Christians than he doth all manner of dominion and authority from among his Disciples in saying unto them that in the exercise of those things it should not be among them as it was among the Gentiles Matth. 20. 25 26. There is a right manner of Swearing as well as a wrong a holy and reverend taking of Gods name as well as a taking of it in vain Swear not at all is not all that our Saviour saith in this matter if it were it would be the harder on our side but that which he saith is Swear not at all neither by Heaven c. Swear not at all as ye are wont to do viz. by the Creatures that among them ye make a difference as if it were a greater matter to Swear by one of them than by another is to no purpose I say unto you in this kind Swear not all The sentence of our Saviour's speech is to forbid altogether such devised forms and fashions of Customary and vain swearing as were then in use among the Jews and might be afterwards among Christians if he did not forbid them If our Saviour's sentence were full and whole in these words Swear not at all then wherefore doth he instance in such things as men were wont to make vain Oaths by If he meant that there should be no Swearing at all then wherefore serveth his instancing in particulars as by Heaven by the Earth c. was not that to shew what manner of Oaths he would have to be forborn where care is taken for the reforming of the manner it implieth that the thing it self is left to stand Certainly our Saviours sentence must needs go along with the instance that he giveth and what is 't that he would have to be reform'd but that and the like manner of Swearing that he doth instance in A reformation is a taking away not of the substance of things but of such evil qualities and conditions of manners as have been brought in upon them our Saviour by the words above mentioned takes not away Swearing it self but only that which is faulty and frivolous in it he lets it be as he doth in the case of Matrimony as it was from the beginning but not as mens devices made it to be in process of time If a Physician forbid his patient either to eat gross Meat or to drink Wine saying Neither eat gross Meat nor drink Wine at all doth he therefore forbid him altogether either to eat or to drink doth not his instancing in gross Meat and Wine imply that he leaveth him liberty to eat and drink otherwise restraining him only in those things that he doth instance in namely gross Meat and Wine So here our Saviours instancing in what manner of Swearing is to be forborn implieth that Swearing it self is left to remain but of those several forms or fashions of Swearing devised by men there is not one allowed more than other to the utter undoing of all these our Saviour saith Swear not at all Moreover let me compare this instance concerning Swearing with such instances of other things as our Saviour giveth to the Jews to shew how the Law of God was abus'd among them The first is concerning murther Ye have heard saith our Saviour how it hath been said by them of old time Thou shalt not kill But I say unto you whosoever shall be angry with his Brother without a cause c. if our Saviour had said whosoever shall be angry with his Brother and no more shall be in danger c. we might think the very passion of anger to be forbidden quite but in saying Whosoever shall be angry with his Brother without a cause shall be in danger c. We see that the prohibition lieth not against anger it self but against such anger as is without a cause The passion of anger is as human as any other passion may be A man may be angry so as not to sin in it saith the Apostle Be angry and sin not my Argument here hence is that as to be angry for just cause is no sin so neither is it to Swear upon just grounds and in a due manner The second instance is in the case of Adultery saith our Saviour Ye have heard by them of old time Thou shalt not commit Adultery c. But I say unto you Whosoever looketh on a woman to lust after her c. To look on a woman simply considered in it self is no more harm than to look on some other thing the harm is to look on her so as to lust after her and that adulterously too Now who knoweth not that our Saviour's restraint lieth not against that which is innocent but only against that which is harmful and evil The third instance is in the case of Divorcement wherein our Saviour saith It hath been said Whosoever shall put away his wife let him give her a bill of divorcement But I say unto you whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultry c. Here our Saviour doth not absolutely forbid men to put away their wives but to put them away in such manner as they were wont to do viz. lightly either for no cause at all or else for no such cause as might deserve unto their wives so great a discomfort there being no such cause saving the cause of fornication our Saviour restrains it onely unto that So then when as in the three instances going before our Saviour doth not abolish the things instanced in but restrain them forbidding them not absolutely but conditionally in divers respects binding and loosing the same thing