Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bear_v	fruit_n	tree_n	1,451	5	8.5127	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96372	A treatise of the power of godlinesse: consisting of three parts. 1 wherein it consists. 2 cautions against, and discoveries of, several mistakes and hinderances, most common to the people of God. 3 several means and helps for attaining of it. / By Thomas White, preacher of Gods Word in London.	White, Thomas, Presbyterian minister in London.	1658 (1658)	Wing W1848; Thomason E1848_1; ESTC R209711	168,479	438

to quiet thy conscience and then mark what sin those places speak against or condemn or what duty they commend and by that you may discover what sin it is that lies in your bosome what Treatises they are that you like not to read that are practical or what Sermons they are that startle you and as before consider what sins they are those Sermons reprove 7. Consider what sin it is that thou alwayes speakest against with limitations cautions and distinctions but against the contrary sin thou dost speak without limitations but absolutely with freedome both of speech and spirit As when a covetous man speaks against covetousnesse hee speaks as David did to his Army when they went out against Absolon Deal kindly with the young man Absolo● said David as if hee had said 't is true hee lay with my Concubines but hee is a young man and as hee so they do endeavour to take off the bitterness of our spirits against the sin they seem to speak against but when a covetous man speaks against prodigality then vox non faucibus haeret But hee speaks with that freedom and with that earnestness that it is evident that hee accounts it an enemy that hee deals withal 8. Another rule is this when thou alwayes speak'st against such a sin when its contrary is spoken against but not e contra As for example when one speaks against covetousness a covetous man will alwayes speak against prodigality I but saith hee hee is worse than an Infidel that provides not for his family and will tell you of the example of the Pismires and many other places of Scripture against those that are prodigal in expending or not diligent in getting riches but if hee speak against prodigality you shall not have him speak a word against covetousness there 's altum silentium Concerning The ninth rule to know thy Master sins what they are Are thine afflictions painful or shameful or such as take away thy profit as poverty generally God does strike us in the master vein Those that belong unto him if pride bee their master sin hee sends them an affliction that brings shame upon them if covetousnesse hee sends losses if voluptuousness such afflictions as are painful Now in wicked men hee does clean contrary generally gives them their hearts desire so that if they bee proud and ambitious hee lets them have honours and the praise of men if they love riches they are generally rich for God generally gives them their portion in this world as it was said to the rich man Son remember thou receivedst thy good things in this life Though this rule holds not alwayes neither the rules formerly nameed if one takes them singlely they will not bee sufficiently discovered but when many of these meet together they give very great light for the understanding and finding out of our Master sin There are other rules also from our age our callings or from the places and times wherein wee live but I hasten to the cures of this our Master sin The first cure is to read the Scripture and gather together all those places that speak any thing concerning that sin or the contrary grace or concerning the acts of either of them as if Pride were the sin thou would'st especially cure write down all those places that speak either of pride or of humility or of the acts of either as of censuring of a high look or a scornful eye or of anger c. So shalt thou see what the judgement of the Spirit of God is of that sin and so thou shalt know its sinfulnesse and the judgements of God against that sin and so thou shalt know its mischiefs thou shalt finde also the promises that God makes to the contrary grace and the acts thereof thou shalt also finde several cures and remedies set down by the Spirit of God which are alwayes the safest and best For though many times humane reason judgeth others to bee more effectual yet hee that will be wiser than God shall finde himself a fool 2. Improve Ordinances and duties against thy sin as when thou goest to receive the Lords Supper let one end and aim of thy receiving of it bee to mortifie that sin For though the Lords Supper bee a spiritual medicine and antidote against all sin yet it works especially upon that for the remedy whereof it is especially taken Bee sure in all thy solemn and ejaculatory prayers especially to pray against this sin let it have no quiet possession Read also those Treatises especially that write against the sin or of the contrary grace 3. Improve thine acquaintance against this sin if thy sin bee anger acquaint thy self with meek persons for as hee that keeps company with angry persons will learn their wayes So if thy sin bec pride bee acquainted with those that are humble and bee often in their company three great advantages come by it 1. It will hinder thee from many acts of that sin for even as prophane persons do very much abstain from all sin when they are in the company of Saints so wilt thou also bee ashamed to commitacts of pride in the company of one that is eminent for humility 2. Such an one will bee more able to discern even the most minute and smallest acts of pride in thee and if it bee thy Christian friend for for that end I would have thee chuse him hee will reprove thee not only for gross acts of pride but for the appearances thereof As he that 's acquainted with a Critick in Latin should not only bee admonished of him of incongruous Latin but also of un-elegant 3. The constant examples of humility and so of other graces will as it were transform thee into that image The fourth remedy is to resist the beginnings of sin and that advice is threefold 1. There is principium respectu affectus per modum causae 2. Respectu gradus 3. Respectu consuetudinis 1. Therefore the first advice is cure the cause of your sin if you will cure your sin as hee that would cure heat in the face the way is not by application of outward medicines only but cure the cause of it the indisposition of the liver from whence the blood comes to bee vitiated so to cure anger the best way is by curing the cause and root from whence it springs pride for generally if not alwayes it comes from pride the irregularity of anger I mean for to cut off the branches only keeps the tree from bearing fruit for a while but pull it up by the root and it is cured for ever So I would have you finde out the root and cause of the sin you finde your self addicted to if it have a root and apply your remedies to the root 2. Principium respectu graduum Then the advice is before the sin gets strength and comes to an height to its Paroxisme for every thing is weak and easily overcome at the beginning which afterward grows