Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	marry_v	put_v	wife_n	2,872	5	8.0395	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42920	The holy arbor, containing a body of divinity, or, The sum and substance of Christian religion collected from many orthodox laborers in the Lords vineyard, for the benefit and delight of such as thirst after righteousness / ... by John Godolphin ... vvherein also are fully resolved the questions of whatsoever points of moment have been, or are, now controverted in divinity : together with a large and full alphabetical table of such matters as are therein contained ...	Godolphin, John, 1617-1678.	1651 (1651)	Wing G943; ESTC R9148	471,915	454

marrieth more wives then one at once That for the avoiding of Fornication marrieth not 1 Cor. 7.2 or that puts away his wife for other causes then for Fornication Mat. 19.9 9. That loves his Pleasure more then God 2 Tim. 3.4 and takes care to fulfil the lusts of the flesh Rom 13.14 10. That maintains and frequents Stews Deut. 23.17 That is given to Drunkenness and surfetting Eph. 5.18 or to wine sleep and ease Prov. 20.13 You that do pamper up your flesh and make The Creature serve but for your base Lusts sake You that do feed your Hearts with thoughts that swell With boiling Lusts that scorch and burn like Hell You that for Objects gaze and in your Eyes Offer your Hearts an Harlots Sacrifice You that from your sulphureous Throats belch out Discourse that poisons all the Air about You shall not enter Heaven for you Adore With Christ's members the Carcase of a Whore The Eighth Commandment Thou shalt not Steal TO Steal is properly to convey away any thing closely from another Gen. 31.20 Thou shalt not Steal that is Thou shalt not covet nor attempt by guile to convey thy Neighbors goods unto thee therefore defend preserve encrease them and give thy Neighbor his own Under this Name of Theft are comprehended all other Vices of the like nature and quality and all other which prove the occasions of this sin among which Idleness is not the least which is a lazy dejecture of the whole man from the laudable Exercises of Vertue whence proceed Protraction Remission Negligence Improvidence Indevotion Sluggishness Pusillanimity Irresolution Desperation Misprision Omission and Theft Now the best Remedy against this Body-starving and Soul-famishing sin of Idleness and Sloth is Devotion being a ready Performance of all the Duties God requireth of us The Sum of this Commandment requireth the Tryal of our Love and Faithfulness which we ought to bear our Neighbor in his goods wherein we are commanded to use our own Right To help the Necessity of others To be content with that which we have To labor with our hands that which is honest To do to all men as we would they should do unto us and by diligent pains-taking to get our own livings in that estate of life to which it shall please God to call us And every Duty is to be seasoned with the Fear of God for it is not sufficient to perform general Duties of Christianity unless also we be conscionable in the particular Duties of our several Callings The private Vocations of a Family and Functions appertaining thereto are such as Christians are called unto by God and in the exercising whereof they may and must imploy some part of their time for private Callings in a Family are sufficient Callings and therefore weak consciences may not think That if they have no publike Calling they have no Calling at all God useth to give his Blessing to men diligent in their Calling So blessed he Jacobs faithful Service to his Uncle Laban Gen. 31.4 Josephs faithfulness to Potipher Gen. 39.2 Moses and David were keeping their Fathers Sheep when God appeared to the one Exod. 3.1 2. and sent for the other 1 Sam. 10.11 to appoint the one a Prince over his People and to anoint the other King over Israel So Elisha was plowing when anointed a Prophet 1 Kings 19.19 And while the Shepherds were watching their Sheep there was the joyful news brought them of the birth of the Savior of the World Thus private Callings are blessed by the Lord and our diligence therein is a special means to prevent this sin here forbidden Now as there is a stealing of things so there is a stealing of persons Mens Daughters or Wives or Children Thus Sechem stole Jacobs daughter Dinah and the Philistims Sampsons wife and Jacobs Sons their Brother Joseph and sold him into Egypt This is more hainous then the stealing of goods and is ennumerated amongst other most horrible sins 1 Tim. 1.10 Exod. 21.16 Hence then it is most manifest That the Anabaptists in standing for a community of all things take away the very subject of this Commandment which is a propriety of worldly goods for if there be no Meum and Tuum there can be no stealing and so this Law should be superfluous Touching the community objected in the Apostles times Acts 2. it was not general for in Antioch they had still several Possessions and the Apostles Exhortation to the Christians at Corinth 1 Cor. 16.1 2 Cor. 8. intimateth That they had their severals likewise And for those that entred into this communion at Jerusalem it was voluntary as may be gathered Acts 5. neither had they all things so common as that they reserved not still something proper In this Commandment are two parts viz. 1. The forbidding of Theft and therein all evil Trades and Deceits whereby we hunt after other mens goods 2. That we labor to defend and help forward the profits and commodities of our Neighbor and so help the necessity of others The three grand provocations to the commission of this sin viz. 1. Covetousness which is an inordinate desire a kinde of bad motion whereby the Devil inticeth us unlawfully to withhold our own goods and unjustly to covet other mens 2. Prodigality moving Bankrupts to use unlawful means for other mens goods 3. Idleness the Mother of Poverty the occasion of Theft Eph. 4.28 There are two kindes of Theft viz. 1. Vulgar or common Theft whereby a mans goods is secretly and fraudulently taken from him without his knowledge contrary to his will This sin of Theft may be committed by a Wife against her Husband when she privily without his knowledge conveys any thing from him or consents to dispossess him of it especially to purloin it neither can all that may be justly and truly said for her Right in the common goods defend her from the guilt thereof Children likewise may be guilty thereof against their Parents for Rachel having privily taken away though her Fathers Idols the Scripture saith that she stole them Gen. 31.19 And all such as counsel and encourage children to steal away their Parents goods are accessary to Theft no pretence whatsoever being any sufficient warrant for children to defraud their Parents it being better for them to be deprived of their Parents goods then to enjoy them by the least deceit yea they are worse then other Thieves being more dearly accounted of and more freely trusted and a very ill Example to Servants in a Family and Subjects in a Commonwealth beside the custom may in time bring them to commit Theft against other persons also 2. When any fraudulently circumventeth his Neighbor in any Contract or Business whatsoever whereby he suffereth damage Again Theft is fourfold viz. 1. Common as when the goods of any private man is stoln from him 2. Sacriledge when things dedicated to the Service of God are taken away 3. When the Prince the Exchequer or any common Treasure is robbed called Peculatus

no notice of others necessities of such complained the Church of the Jews in her captivity Lam. 1.12 These bewray too much self-love 2. Such as who though they take notice yet are not at all moved to any compassion of such the Prophet Amos complaineth Amos 6.6 These discover too great senslesness and plain inhumanity 3. Such who though they be moved yet perform not this duty because they think it an idle frivolous thing nothing available and profitable of such Job speaks Job 21.15 These manifest too much distrust in God and plain Atheism They are not to be prayed for whom we know our prayers cannot help These are 1. All such as are dead for their estate is unchangeable 2. They which sin against the Holy Ghost 3. They concerning whom God hath given an express command and charge to the contrary and who are expresly and apparently rejected of God for who pray for such gainsay the revealed will of God Thus we read not that Samuel prayed for Saul after the Lord expresly forbade him 2 Sam. 16.1 and thus the Lord forbade Jeremiah to pray for the people Jer. 7.16 Motives to publike prayer 1. The more publike prayer is the more honorable and acceptable it is to God because it is an honor to him even when one faithfully prays unto him and that it is the more acceptable his promise shews Matth. 18.28 2. It is more powerful thus to prevent a Judgement or rather to remove it the Prophet assembles all the people together to pray Joel 2.16 17. So did the King of Niniveh Jonah 3.8 3. It is a sign of communion an outward sign whereby we manifest our selves to be of the chosen and called flock of Christ 4. It is an especial means of mutual edification for thereby we mutually stir up the zeal and enflame the affection of one another 5. The neglect of it is a note of prophaneness from which blame Seperatists and Schismaticks though they would seem very Religious cannot well acquit themselves they are not of Davids minde who mourned when he could not come into the house of Prayer Psal 48.1 c. These would too untimely seperate the Tares from the Wheat before the Harvest Prayer in a Family is very necessary because 1. A Family hath need of peculiar blessings beside the common which in the Church are prayed for yea and hath received many for which peculiar thanks is to be given 2. A true Christians house if Gods worship a principal part whereof is Prayer be there from time to time performed is made Gods Church which is a great honor unto a Family Rom. 16.5 Phil. 4. 3. By prayer a Christian brings Gods blessing into his house for where God is called upon there is he present to bestow his blessings as he blessed Obed-Edom and all his houshold while the Ark was in his house 2 Sam. 6.11 It is very needful that secret prayer be added both to publike prayer at Church and private prayer in a Family and that for these Reasons 1. Hereby we may more freely pour out our whole hearts to God and make known our minde 2. This kinde of prayer affordeth the truest tryal of the uprightness of a mans heart for a man may a long time continue to pray in the Church and in a Family and his prayer be meer formal even onely for companies sake 3. This argueth great familiarity with God 4. It bringeth greatest comfort to a mans heart and they which content themselves with Church and Family-prayers have very just cause to suspect themselves 5. Such Wives Children Servants and other inferiors as live in any house under prophane Governors that will not have prayers in their Families may by this kinde of prayer make supply thereof unto their own souls for none can hinder secret prayer The difference betwixt praying wishing viz. 1. Wishes are sudden and inconsiderate straightway ceasing Prayer is with deliberation and giveth not over without speeding of the thing desired 2. Wishes are without respect of the means and care of right or wrong in attaining the thing wished for Prayer is with submission to the lawful use of the means and care of prevailing by right onely 3. Wishes are for the most part of things worldly Prayer is chiefly for things Spiritual and heavenly one onely Petition of six in the Lords Prayer being for things Temporal 4. Wishes are sometimes for things Spiritual and heavenly but very unconstant as Balaams wish Let me dye the death of the righteous but Prayer persevereth like Jacob wrestling with God Reasons to enforce us to the practice of this duty of prayer 1. Prayer is one of the most principal parts of Gods worship for herein we acknowledge him to be the Giver of all good things the Searcher and knower of all hearts and hereby we testifie the Faith Hope and Confidence we have in God it is called The calves of our lips Hosea 14.2 because it is a Sacrifice well-pleasing to God 2. By prayer we do obtain and also continue and preserve unto our selves every good grace and blessing of God specially such as concern eternal life for God promiseth his Spirit to them that ask it by prayer Luke 11.13 3. The true gift and Spirit of prayer is a pledge of the Spirit of Adoption and therefore the Spirit of prayer is called the Spirit of Grace Zech. 1.3 4. By prayer we have Spiritual communion and familiarity with God for in preaching of the word God speaks to us and in prayer we speak to God and the more we pray the nearer and greater fellowship we have with him 5. It is specially commanded of God as a special means to obtain all blessings 1 Thess 5.17 6. The gracious Promises God hath made unto effectual prayer may allure us to pray Mat. 7.7 7. Consider the efficacy power and force of prayer Jam. 5.16 8. The excellency thereof and the priviledge we have by it to have free liberty to come to God 9. The profit of prayer for it hath the promise of this life and of the life to come Rom. 10.12 10. The necessity thereof for without it we shew our selves destitute of Grace and so in the state of condemnation Jam. 4.2 Motives to prayer repeated 1. Gods express charge and command David obeyed it Psal 27.8 and indeed this of it self were fully sufficient without any other motives 2. Gods worship Prayer being the most principal especial and proper part thereof 3. The honor of God for he is not by any thing more honored then by Prayer by which we do acknowledge him to be 1. Every where present and in every place to hear his children 2. To be the Fountain of all Blessings therefore we give the praise thereof to God 3. To be a God full of pity and compassion which maketh us to lay open our griefs distresses to him 4. To be an Almighty God able to give whatsoever we desire 5. To be a bountiful God who giveth to all liberally

5. It is against the Rule of Charity To do unto others as we would be done unto And this Rule is the best Remedy against it 6. It is the Badge and Cognizance of the Devil 7. It renders us unfit for the performance of holy Duties 8. It lays us open to the envy and hatred of other men 9. Because it impairs the constitution of our natural strength for although it ever levels the dart of mischief against others yet it still wounds it self even the very heart Remedies to keep us from envying the good of others viz. 1. Let us labor for Christian Charity and deck our selves with lowliness of minde that we may banish Pride and Self-love Phil. 2.3 Charity and Humility tempered well together makes an excellent Preservative against this fretting Malady 2. Be well contented with Gods Administration of Temporal Blessings Spiritual and Temporal that we do not any way charge him with folly who is Wisdom it self or with partiality who respecteth no mans person 3. To cast our eyes upon the troubles as well as the comforts our Brethren enjoy that the consideration of the one may with-hold us from grudging at the sight of the other 4. To mark that the Gifts of others are for our benefit as the good of one member of the body serveth for the use of another then we are enemies to our selves to repine at that which others have 5. To pray to God for the obtaining of his Graces where we see them wanting and for the encrease of them where they are obtained and for the continuance of them where they are encreased 6. To love the Graces of God wheresoever we see them yea even in our enemies Godly men may lawfully go to war without the guilt of Murther or breach of this Commandment and that for these Reasons viz. 1. God commands it Deut. 7.2 therefore does allow it as just and lawful for he doth not will things because they are just but they are just because he willeth them 2. As God gave Commandment expresly so the people going forth to Battel were to call upon him for a Blessing and to sanctifie the work by Prayer and in so doing have been heard 1 Chron. 5.19 therefore War and true Religion may well stand together 3. God himself takes order to have a muster taken of all such as are able to bear Arms Numb 1.2 3. Therefore the Anabaptists are not infallible As the godly may lawfully go to War so they must be careful to observe such conditions as make it lawful and allowable As 1. It must be Proclaimed by the chief Magistrate and such as have Authority otherwise it is private Revenge not publike Justice 2. Conditions of Peace are to be offered and such as yield thereto are to be received to mercy Deut. 20.10 11 12 13 14. 3. Keep all lawful Promises even to the Enemy being a sign of an upright heart Joh. 6.22 4. The Ends of our Wars must be Holy and Religious not Tyranny not Vain-glory but to maintain the honor and glory of God to defend the Church and Commonwealth from violence and invasion and to Establish Truth Peace and Concord in our Borders 5. We must not suffer lewd and wicked persons incorrigible and unreformable to remain in the Host of God who may endanger the whole Host and bring the curse of God upon them Deut. 23.9 10. Joh. 7.11 12. 22.20 6. It behoveth us to put our Trust in God alone to depend upon him to pray unto him and to look for safety and help from him Jer. 17.5 7. No man should go to War but with grief of minde and sorrow of heart for though the War be lawful yet when the Enemies are slain in Battel it is a defiling of mens hands and a defacing of Gods Image Gen. 9.6 1 Chron. 22.8 8. The Army is to be ordered in such Military Discipline as that it break not out to endamage or destroy those whom they ought above all to protect and defend He breaks this Commandment 1. That thinks but a thought in his heart tending to the hurt of his Neighbors life 2. That bears malice to another 1 Joh. 3.15 or is given to hastiness Mat. 5.22 3. That useth inward fretting and grudging Jam. 3.14 or is froward of nature hard to please Rom. 1.30 4. That is full of rancor or bitterness Eph. 4.31 or derides and scorns others Gen. 21.9 Gal. 4.29 5. That useth bitterwords and railings Prov. 12.18 or contending by words or deeds Gal. 5.20 6. That is a fighter Jam. 4.1 and hurts or maims his Neighbors body Exod. 21.24 7. That will not forgive an offence Mat. 5.23 or that seeks private Revenge 8. That doth fare well himself but gives not Alms to relieve the Poor Luke 16.19 9. That useth cruelty in punishing Malefactors Deut. 22.26 10. That denies the Servants or Laborers Wages Jam. 5.4 or that holds back the Pledge Ezek. 18.7 11. That sells by divers weights and measures or that removes the Land-mark Prov. 22.28 12. That moves contention and debate Rom. 1.29 or that by his looseness of life occasions others to sin 13. That being a Minister Teacheth erroneously or slackly Jer. 48.10 or that Teacheth not at all 1 Tim. 3.2 or that hinders mens Salvation any way Mat. 23.13 14. That gives his goods upon Usury which is simply to binde a man to return both the Principal and the Encrease onely for the Loan Ezek 18.18 Thou seest how many ways a man may be Guilty hereof and how in each degree How Thoughts of Hatred may prevail so far T' ensnare the Heart to be a Murtheree How stern and austere Looks which strangely fly Like Arrows shot speak Murther in the Eye And how the Tongue that sharp-edg'd member may The harmless Innocent untimely slay How that Injustice and Revenge both give A mortal Wound Then let thy Brother live The Seventh Commandment Thou shalt not commit Adultery IN this Commandment God forbiddeth all Vices repugnant to Chastity and such as are of near affinity unto them likewise their causes occasions effects antecedents consequents And on the contrary he commandeth all things tending to the preservation of Chastity We are here commanded to behave our selves rightly in the principal outward comfort that belongs to our Neighbor which is his Wife Thus under one kinde of Uncleanness all kindes of it are forbidden for being commanded to live in temperance chastity and soberness we are to keep our Bodies holy and pure as Temples of the Holy Ghost So that the Sin here forbidden is not onely the act of Adultery but whatsoever is any way against chastity or soberness either in deed word or thought directly or indirectly as a means of sinning Mat. 5.28 where to commit Adultery signifieth as much as to do any thing what way soever whereby the chastity of our selves or our Neighbors may be stained Chastity is the purity of Soul and Body as much as belongeth to generation the Minde is chaste when it