Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	sin_v	1,923	5	9.5821	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20559	The bright star which leadeth wise men to our Lord Jesus Christ, or, A familiar and learned exposition on the ten commandements gathered from the mouth of a faithfull pastor by a gracious young man, sometime scholler in Cambridge.; Plaine and familiar exposition of the Ten Commandments	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625.	1603 (1603)	STC 6967.5; ESTC S5010	304,208	396

that which is false concerning themselues Now it follows concerning others and that is either publique or priuate Publike first when the magistrate or iudge passeth a false sentence in any cause that comes to be hard before them This is a most heauie sinne and is as much as in them is to make God a lyar for he stands in the place and is his substitute and vicegerent here one earth nowe then for him to beare men in hand that that iudgement which he giues is the iudgement of God that sets him there when yet hee knowes it is false and corrupt this is euen to draw God to be the author of a lye so much as he can And this is not only a wrong against Gods owne Maiestie and the place wherein God hath set him but it is an iniurie to the person thus condemned in that he brings a blotte vnto his name and makes him ill accounted of and that wrongfully and depriues him also commonly of some commoditie and benefit that by right did pertaine vnto him So for lawyers to speake in an ill cause for their fee though the cause be neuer so bad yet let the fee be good and you shall haue one or other likely will pollish his tongue and whet his wit and sharpen his face to couer a foule matter with a many faire words and make that good in vttering which in doing was altogether wicked this is commonly counted wit and he a wise man that knowes howe to gloze thus and set a good face and good colours vpon a cause but it is in truth a lying and a publike slaunder and that branded with a curse for in Is 5. The Lord said cursed be he that speakes good of euill and euill of good And so long as a man will set himselfe to stand for an euill thing his conscience will excuse him of two foule breaches of Gods law that he hath hindered iustice and furthered vnrighteousnesse to the vtmost of his power But here be some sorry shifts Alasse I speake as I thinke I take the cause to be good I must stand for my client But I pray you what is the cause that you haue so ill eyes and such a simple capacitie to perceiue the vniustnesse of the cause that are so quicke witted to inuent clokes for the vniustice Why cannot your witte see one as well as the other How comes it about that other men of farre lesse skill in law and wit by nature after to or three of your bouts can soone see the double dealing how hollow matters are and yet the fairest side is put outward to But you cannot fee what is the cause of this blindnesse is it not because the gift blinds the eyes of the wise is not that which wanted in the goodnesse of the cause supplied in the greatnesse of the fee and that is the cause you cannot see But suppose this were true and grant that you were as you say ignorant of the matter is it not a foule shame to be vētrous to speake so much in a matter before you know whether it be good or not to come in the face of the world and pawne your credit for a cause that you neuer tried nor examined nor searcht into it to see whether it were right or wrong Iob would not doe so but those causes that he knew he would enquire and search out the matter and not open his mouth to speake before he had prepared what and vpon what good ground to speake in the defence of anyone This will not serue the turne when one hath abused his place and abused his hearers and abused himselfe by maintaining wickednesse to say alas I knew it not it is foolish and shamefull this for owne to venture and hazard his soule and his name and then beare himself in hād that this will salue all because he knew it not as if ignorance vvere a plaster good enough to heale the vvounds he hath made in his conscience and credit But why had not hee knovvne that it vvas a sin to be ignorant vvise men should vvorke by knovvledge It is a most notorious fault vvhen one vvillingly and vvittingly stands in defence of an euill cause but is a fault to rashly and vnaduisedly to slip into it Further also false vvitnesses doe publikely offende against this commandement as in nisi prius and such like cases When one vvill come before the Iudges and giue a false and lying testimonie This is often spoken against in the Prouerbs a false vvitnes shall not escape these be most pestilent and hurtfull vipers these sting and doe mischeefe on euerie side these peruert the iurers delude the iudge doe vvrong to the cause and are hurtfull on euery side put all out of order and turne all vpside downe by their falshoode this therefore shal be first and greatest in the punishment because they haue beene first and greatest in the sin And this God abhorres vvhen men be so audatious and so iniurious as publikely to sin against God and to chose rather to please men in sinning thē please God in a good cause When the false loue or feare of man shall doe more with them to make them sin then the feare and loue of God can preuaile to keepe them from sinning All these doe publikely offende Nowe priuate offence false and that is either in vniust accusing or vniust defending That vniust accusing priuatly is called slaundering and backebiting vvhē one vvil speake euill of his neighbour that is free from that euill This backebiting is a greate breach of this commandement and the backbiter offends in an high degree And the fault is so much the vvorse because it alwaies hurts three at once this blow alwaies makes three vvounds at one time he wounds the soule of him to whom he tels the false tale for as we shall heare after the receiuer is in a great fault therefore he hath one deadly blow The second stroake lights on the name and reputation of the partie thus slandered backebitten for his name hath a scarre in the account of the hearer The last and worst and greatest blowe hee giues his owne soule vvhen he infects it vvith slaunder and makes his conscience guiltie of a lie These three mortall vvoundes this lying tongue like a percing sword makes at one time Indeede he scapes best who is falsely slaundered for he being innocent God will heale his name and bring forth his but the other two wounds are more daungerous because they light vpon the soule and more harde to bee cured because they are altogether sin Therefore it stands euery man vpon that he raise vp no vniust report against any man Now the best way to keepe himselfe against slaundering is to make a couenant with his owne foule and to vow in himsele not to speake often of others mēs faults for he that giues his tonge liberty to be busied about this subiect it cannot be auoyded but that he shall slip to farre

warrant for vs to breake Gods commandement because wee had forgot that which God bids vs remember this is euen as if a man should forget his purse behind him when hee went to the market and when hee came to buy things wanting mony of his owne should goe and cut another bodies purse and then if one come and tell him this is not honest dealing it is plaine theft and why would you bee so bold to cut your neighbours purse why alas neighbour I hope I was in no fault necessitie drew mee to it for I had left my purse at home and I knew not how to doe for mony to buy my things and to haue gone backe againe would haue beene to much paines Why but doth this make it lawfull to cut your neighbours because you had forgotten your owne nay who should haue remembred it and not come to make such shifts and euen so men deale with God oh they cannot chuse but breake the sabboth they are driuen to it of force necessitie compels them and what necessitie why such things lie to bee done that will bee spoiled else why but why did you forget them before now shal your former forgetfulnesse bee a warrant for you to steale Gods holy time and abuse it to vnholy things Some hath a bonde to pay that will bee forfaited else and why did you not remember before to make your condition with such an exception vnlesse it were on the sabboth and then to defer it for some reasonable time after or some such like condition and so I haue this and this thing that must bee done and why did not you thinke of this before to preuent it as it is sure you might if you did serue God in your calling and not couetousnesse so others say it is so tedious and irksome to spend that day holy that they cannot endure it and why is it tedious to you is it not because you prepared not your soule to keepe it you let sinne keepe dominion in your hart all the weeke and then it must needes bee dull and dead to all goodnesse on the seauenth day but those that doe labour to walke vprightlie purely before God sixe daies finde such comfort thereby as no outward pleasure can bring nor anie thing in this world but onely the ordinances of God can afford Secondly this teacheth vs to lay as a dutie euery one vpon his owne conscience to remember this day in all our affaires to haue this in our minde that wee entangle not our selues by any businesse which might hinder vs from keeping of it first because wee haue so direct an item as wee call it to remember this day secondly because whereas God contented himselfe in all the other commandements to set them downe either onely affirmatiuely or onely negatiuelie hee hath not done so in this commandement but to set the deeper impression in our harts hath set it downe both affirmatiuelie and negatiuely keepe it holy saith hee and as though that were not inough doe no manner of worke in it and then wheras other of the commandements for the most part haue no reasons annexed to them in the decalogue though in the scripture else where they haue this and the second commandement haue diuers reasons added vnto them that men might haue a greater regard vnto it Therefore if wee will doe any thing for Gods sake then doe this for his sake if a friend should come to vs and say I haue some ten errands which I would haue you doe for mee and I will recompence you throughly for your paines but of all the ten there is one amongst the rest which I would haue you especiallie to remember and of all loues see that you forget it not would not one thinke him verie negligent and vnmindfull of his friend that would forget this of which he had such a speciall charge especially if his friend should in most of the other giue but the bare commandement and thing set downe without any more words but should insist vpon that and giue him reason vpon reason why hee should haue a speciall care of it but so God saith to vs hee giues vs warning before shewing that wee are ready to forget it but hee would haue vs striue against this forgetfulnesse and then because wee should not forget but doe it hee vrgeth it with many reasons now then to forget this is it not a plaine contempt and neglect It followes To keepe it holy NOw the Lord shewes what is to bee done on the sabboth day namely wee must keepe it holy it is not inough to forbeare our owne worke and so to keepe it idly but wee must bee as carefull to doe Gods worke and so to keepe it holy Hence then wee learne this doctrine that the sabboth must bee imployed in holy exercises it must not bee a bare rest but a sanctified rest so ceasing from worldly things as that we be taken vp in heauenly things for idlenes is a sin euery day but much more on the sabboth No man hath alowance in gods word to spend any time idly but it is a damnable sin in the weeke daies much lesse are we warranted to spend Gods time vnprofitablie and idly of the twaine it were better leaue ones owne worke vndone vpon ones owne daies permitted for his labour then Gods worke on Gods daie appointed for his seruice Now the reasons why this must bee spent onely in holie exercises are taken from the ill effects that will follow if wee doe not spend it in these workes These ill effects wee shall see in Exod. 31. 12. Where God commands them that they should abstaine from all workes and keepe it an holy for if they doe worke euen in making garments and things for the temple which seemed to pertaine to god much more in things of their owne these two euils will follow first they shall die the death their life shall bee taken away they must die a naturall death and then secondly they must bee cut off from their people j. bee subject to the curse of God and bee cast off from the people of God by solemne excommunication These bee the punishments of polluting the Sabboth no small punishments and these God doth execute daily euen among vs for though the law of the land takes not hold on such persons to put them to death yet God giues them ouer to commit some sinne which mans law punisheth with death and the first cause of all and that at which God strikes and which their owne soule feeles most heauie as appeares by the daily complaints when they bee brought to execution is that they neuer regarded the sabboth had no care to heare Gods word to spend the day in duties of religion in prayer but followed after vanitie and their owne lust and therfore God meets with them And though the minister cannot by law excommunicate them and cast them out of the congregation yet God excommunicates them that in the