Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	evil_a	sin_n	1,775	5	5.0455	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32818	Quod tibi, hoc alteri, ne alteri quod non vis tibi a profitable enquiry into that comprehensive rule of righteousness, do as you would be done by : being a practical discourse on S. Matt. vii, 12 / by Benjamin Camfield.	Camfield, Benjamin, 1638-1693.	1671 (1671)	Wing C382B; ESTC R25964	104,175	262

banish'd by the former Particular which requir'd all sincerity uprightness and integrity in our behaviour towards others I have given these Instances only to shew how much people are in love with Humility in the carriage of others towards themselves since the very shadows and resemblances of it have been of so noted influence and how much on the other side they hate Pride and Insolency in others to themselves since a few rough and harsh words and answers have been able to effect so much mischief So that if we will deal with others as we desire they should deal with us 't is certain we shall learn from hence the Practice of Humility SECT VIII THirdly This Rule trains us up to an universal Innocency that we do wrong to no man but in the Language of the Apostle Phil. 2.15 Be blameless and harmless the Sons of God without rebuke though in the midst of a crooked and perverse Generation Now wrong we may do to others either in their Persons or Relations or Possessions or Good Names and Reputation and in reference to each of these we are taught Innocency that Innocency or Negative Justice Pythagorean Justice which as Hierocles Hierocl defines it consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In abstaining from what is anothers and not hurting of another nor raising ones own Profit and Gains from anothers Misery and Calamities First We must not wrong or injure the Person of our Neighbour because we would not that any other should wrong or injure ours Now a Mans Person you know consists of these two parts Soul and Body in either of which he is capable of receiving wrong and injury and therefore in reference unto both we are obliged by this Rule before us to preserve and maintain Innocency 1. Then we may not wrong and injure the Soul of another And that we do aither in the natural sense as often as we grieve and offend anothers mind occasion the trouble of his thoughts and the disquiet and discomposure of his spirit that sorrow of heart whereby as Solomon speaks Prov. 15.13 the spirit is broken or in the spiritual sense as often as we make others to sin whereby they wrong their own Souls in the highest degree and hazard their eternal loss and punishment We must not where we may avoid it vex and disturb the mind of our Neighbour give our selves to cross and displease others for we would not that others should do so to us Thus to do is an apparent wrong and injury for when once the mind is broken with grief and vexed with disquiet the man is exposed to great temptations and unfitted for the chearful serving of God or enjoyment of himself 'T is a chief part of our happiness to be at ease within our selves contented and pleased in our own minds tranquil and calm in our thoughts and this we rob another of by wilful offences 'T is a devilish piece of malice and spite of which we can give no tolerable account to delight our selves in the affliction and trouble of anothers Soul We are not willing others should provoke us we should not therefore as the Apostle speaks provoke one another Gal. 5.26 But the chiefest sort of Offences is when we cause others to sin This is that scandal which the Holy Scripture denounceth so heavy and severe a Woe against the Authors of Wo be to that man by whom such offences come Sin is indeed the greatest injury of the Soul the disease and the death of the Soul the spiritual death and torment of that which can never undergo a natural death or destruction the eternal undoing of that which can never cease to be 'T is sin only which separates the Soul from God the Fountain of Life and Happiness 'T is sin only which breeds the Worm that dieth not and kindles the Fire which cannot be quenched And therefore the greatest hatred we can shew to another is to be a means either of his committing sin or continuing in it unrepented of as I noted also before from Leviticus 19.17 True it is in propriety of speech we cannot make another man to sin we cannot force any man to sin Sin as it is the greatest wrong unto the Soul so it is also at the sinners choice whether he will admit of it or no. Voluntas non cogitur And so in this case Nemo laeditur nisi à seipso Every sinner stands accountable for the injury he doth himself But yet we may be capable of doing very much towards the determining of his choice towards the tempting of him into sin or the encouraging of him in it And whenever we do that willingly upon the occasion whereof our Neighbour is drawn and moved to consent unto sin or continue in it we are so far guilty of his sin We bring the guilt of anothers sin and of the wrong redounding to him by it so far upon our selves as we are Authors or Accessaries for here as in case of High-treason both Principal and Accessary are deemed alike guilty Now many are the ways Divines reckon up whereby we may become accessary to the sins of others reputed authors and occasions of their sins If we are Superiours in Authority over them by commanding them to sin by decreeing of unrighteous Decrees Isa 10.1 in the language of the Prophet Isaiah Thus was Nebuchadnezzar guilty of the Peoples Idolatry Dan. 3.4 5 6. by commanding that a Golden Image should be set up and that all at the sound of a Trumpet should fall down and worship it 1 Sam. 22.18 Thus was Saul guilty of killing the Priests whom Doeg slew at his command 3 Sam. 11.15.12.9 Thus David of Vriah's death by commanding Joab on purpose to put him in the front of the Battel Or else by toleration permission or connivence at others sins not restraining of them when we may 1 Sam. 3. Thus Eli became guilty of his Sons wickedness because he restrained them not And the wicked Kings we read of in the Old Testament of the Peoples Idolatry who destroyed not their High-places those Nests of their Idols But all men may become partakers instruments and means of others sins by counselling advising provoking urging perswading alluring or enticing them to sin by assisting and helping them in their sins by giving their consent and furtherance by going before them with a bad example by undue silence and not reproving men for sin as we have opportunity by commending and pleading for their sin by justifying of or flattering them up in their sin by bringing up an evil report on the ways of Religion and affrighting others from Goodness and Vertue by threats or reproaches I should be over-large in giving you particular Instances of all those Heads and Methods whereby directly or indirectly we may become the causes of other mens sins of their profaneness and irreligion of their drunkenness and uncleanness of their Sacrilege and Idolatry of their Schism and Disorder c. of