Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	lie_v	mean_v	speak_n	48	3	15.8323	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17310	The anatomy of melancholy vvhat it is. VVith all the kindes, causes, symptomes, prognostickes, and seuerall cures of it. In three maine partitions with their seuerall sections, members, and subsections. Philosophically, medicinally, historically, opened and cut vp. By Democritus Iunior. With a satyricall preface, conducing to the following discourse.	Burton, Robert, 1577-1640.	1621 (1621)	STC 4159; ESTC S122275	978,571	899

of it For those things help wonderfully in the putting of it away Secondly this may serve for great reproofe of many that professe the feare of God who daily shame themselves by discovering this vice in themselves This was it the Apostle complained of in the Corinthians and shewed that it is a vice which not only holds down a Christian from growing but it makes him looke like a carnall man 1 Cor. 3.3 Thirdly for consolation if we finde our selves freed from this vice And we may know that we are not envious 1. If we love the good things in others and can rejoyce in their prosperity and mourne for their miseries 2. If we be vile in our owne eyes and lowly minded 3. If we enjoy contentation in our owne estate and are well pleased to be that which God will have us to be 4. If in giving honour we can heartily goe one before another Thus much of Envy Evill speaking This is the fift sin to be avoided If wee would profit by Gods word wee must looke to our owne words c. Evill speaking generally taken comprehends all the faults of the tongue in speaking and so it is true that a man can never be soundly profited by the word till he makes conscience of evill words as well as evill works But I thinke it is taken more restrainedly here There are many kindes of evill speaking that are to be avoided Lying is evill speaking and it is true that he who is false to man will never be true to God But I thinke Lying is not here meant Flattering is evill speaking for he that praiseth his friend with a loud voice it shall be counted to him as a curse It is a curse to bee troubled with a flatterer and it is a kinde of cursed speaking to flatter But I thinke this is not meant here neither But I thinke the sins here meant are Back-biting judging ●landering and complaining one of another and all bitternesse of speech between man and man These hinder charity and provoke God and let the growth of piety in the hearts and lives of men And therefore these kindes of evill speaking should be detested of Christians and altogether laid aside These sins as they are hatefull in themselves and in the least degree or in any kinde so evill speaking is made more vile in the aggravations of it It is evill to speake evill any way or of any But it is much more vile First when wee speake evill of the absent that cannot defend themselves Back-biting is a hatefull degree of evill speaking 2 Cor. 12.10 Psalme 140.11 Secondly when we speake evill of such as God hath humbled or afflicted Lev. 19.14 Obad. 12. Prov. 16.28 Thirdly when we shall speake evill of such as are in authority Eccl. 10. ult Jud. 8. Lev. 19. Fourthly when we speake evill of the godly especially before the wicked or for things indifferent or without cause Iames 4.9 Rom. 14. Psal. 31. 18. or for lesser failings Mat. 7.1 2. but especially their good conversation 1 Pet. 3.16 Fiftly when wee speake evill of our professed friends Psal. 5.6.13 Lament 1.2 Sixtly when we speake evill of Gods messengers taxing their persons as their cariage especially when they labour and take paines watching over us for our good Ier. 26.8 9. 18.28 Amos 5.10 2 Cor. 3.6.16 1 Tim. 4.10 Ier. ●5 10 1 Cor. 4.3 5. Seventhly when we speake evill of father and mother or such as are neerly knit unto us so it is also monstrous uncomely to see the wife speake evill of the husband or contrariwise Prov. 20.20 Lev. 20.9 Mich. 7.6 Eighthly when we speak evill of godlinesse even of the good way of God calling sweet sowre and good evill Esay 5.20 scorning the Lords day and deriding sanctification and reformation of life 1 Cor. 15.32 33. Acts 19.9 especially when we doe it out of an inward hatred of holy duties Let such take heed of despighting the Spirit of grace Heb. 10.29 Ninthly when men speake evill of God himselfe as doth the swearer and for-swearer the murmurer and such as reason Atheistically against the nature counsels or providence of God Comm. 3 Psal. 73.9 And as evill speaking may be aggravated by the persons against whom so may it be by the maner For if it be evill to speak evill in any fashion then it is much more evill First to raile 1 Cor. 6.10 mouth full of cursing Psalme 10.7 Rom. 3.14 Secondly to complaine in all places for slight occasions or trespasses Thirdly to hide hatred with lying lips Psal. 62.4 Prov. 10.18 Psal. 41.6 Fourthly to goe about to cary tales and slanders Lev. 19. Fiftly to speake evill of others when we are guilty of the same offences our selves or greater Rom. 2.1 2 3. Mat. 7.1 3. Sixtly to reveal● secrets this is slander Prov. 11.13 Neither are men free from this vice or guilt when they are whisperers and doe it secretly and as many doe with charge that they speake not of it againe yet themselves in the very next company will tell it out againe 2 Cor. 12.20 Nor when they joyne with their evill speaking the acknowledgement of their praises of whom they speake For many times their but tends to a greater defamation and by praising them they onely save themselves from blame and intend thereby to inforce their defamation the more Nor is it an extenuation when they revile their inferiors For Masters must not threaten their servants Ephes. 6.9 nor parents must not pr●voke their children to wrath Ephes. 6.4 nor husbands be bitter to their wives Col. 3.9 Nor great men may Lord it over their poore tenants or people Prov. 13.8 Nor men that excell in gifts be masterly in their words to their inferiors in gifts Iames 3.1 Nor when men revile being reviled For this is also prohibited unto Christians 1 Pet. 3.9 There are also many reasons why we should put away evill speaking First from commandement Men are streightly charged by God to refraine their tongues from evill Psal. 34. and not to speake evill one of another James 4.9 to speake evill of no man Tit. 3.1 nor to render reviling for reviling 1 Pet. 3.9 we must blesse and not curse Rom. 12.14 Secondly from the consideration of our owne persons and estates in Christ. We are called to blessing and are the heires of blessing and therefore it is monstrous uncomely for us that are free borne to use such servile and base language 1 Pet. 3.9 Thirdly from example Michael the Archangell when he contended with the devill durst ●●t bring against him any railing accusation Iude 9. The Apostle sheweth their practice herein blesse● Cor. 4.12 When Shemei cursed David and called him a Sonne of Beliall and a bloody man he said Let him curse because the Lord hath said unto him curse David It may be the Lord will looke upon my affliction and the Lord will requite me good for his cursing this day Thus he bore it though he continued cursing

restlesnesse by the grievous distempers of the body or failing of their senses being for the time as Iob saith brought under the king of terrours Iob 18.14 What a wofull case Belshazzar was in you may reade Dan. 5.9 These terrours are the fansies the Gentiles so much dreamed of The fourth is desperation An evill Conscience in sinne many times brings them to hellish despaire of all mercy and pardon thus Cain rageth and blasphemeth like a frantick man And these effects of an evill Conscience are so mu●h the more great 1. Because the Conscience can lash a man without noise it can secretly inflict torments when no eyes shall pity him 2. Because there is no escape from Conscience a man can neither drive it away nor run from it it cleaves to the offender inseparably From a tyrant or ill master some men run away but from an ill Conscience there is no flying 3. Because Conscience it selfe is a thousand witnesses to prove the fault though never so secret and the offender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himselfe and goes up and downe with a heavie sentence upon him in his bosome though all the world should account him innocent 4. Because an evill Conscience is such a damnable disease and the griefe raised by Conscience is such and so lasting that the grieved dies before the griefe can be removed yea so violent is the confusion which despaire bringeth into the thoughts that out of the grievous mistaking and impatience many times the offender makes away himselfe as Saul Achitophel and Iudas did and many in our times doe 5. Because death it selfe doth not abate the torments of an evill Conscience but the living worme gnawes them even in hell for ever and with so much strength and power there that one said wittily Hell were not hell if it were not for the gnawing of this never-dying and never-ceasing worme 6. Because unto the making up of the compleat misery of the impenitent sinner the sentence of Conscience and the testimony of it shall be heard and admitted at the last day before the Tribunall of Christ. For though an evill conscience shall never disgrace for some effects as for that of working despaire of mercy yet for the maine body of the proceedings of Conscience it shall be not only allowed but justified by the voice of Christ to the eternall shame and confusion of the offender And though it be true that the worst of the effects before mentioned arise from a stirring Conscience yet is not the man safe that hath a still Conscience if it bee evill For first hee is in continuall danger of the awaking of that conscience of his that now is asleep What ease can that mans heart be at if he had all pleasures round about him if he were tied to a Beare or Lion or mad Dog though he were then asleep for hee may awake every moment and then where is hee The stilnesse of an ill conscience is but like the sleep of a frantick man Secondly there can be no true peace unto the man that lieth in sinne without repentance Isa. 57. There is no peace to the wicked saith my God Though hee bee friends with himselfe for a time yet God is not friends with him nor is sinne and Satan at peace with him though there be an uncertaine truce for a time Thirdly the danger of a still conscience is the greater for the terrours of a troubled conscience may prepare a man for Christ and compell a man to seeke helpe from Christ but in the case of a still conscience there are these two usuall miseries the one that men take a still conscience to be a good conscience and the other is that a man runnes onely blindefolded so long till death and hell may seaze upon him Thus of the effects of an evill conscience the meanes how conscience may be made good follow That an evill conscience may be made good two things must bee looked into first that wee get a right medicine to heale it secondly that we take a right course in application of the medicine First the medicine for the curing of an ill conscience is onely the bloud of Christ the disease of conscience is of so high a nature as all the medicines in the world are insufficient nothing but sprinkling it with bloud will serve the turne and it must be no other bloud than the bloud of the immaculate Lambe of God as the Apostle shews Heb. 9.14 The reason of this is because conscience will never be quiet till it see a way how Gods anger may be pacified and sinne abolished which cannot be done any way but by the bloud of Christ which was powred out as a sacrifice for sinne Now unto the right application of this medicine foure things are requisite First the light of knowledge Secondly the washing of regeneration Thirdly the assurance of faith Fourthly the warmth of love First knowledge a man must have both Legall and Evangelicall for they must know by the law what sinnes lie upon the conscience and trouble it and they must know by the Gospel what a propitiation is made by Christ for sinnes And for the second an evill conscience will never bee gotten off unlesse our hearts be sprinkled and washed from the filth and power of the sinnes which did lie upon the conscience Heb. 10.22 1 Tim. 1.5 Now unto such removing of such sinnes from the heart two things are requisite First that by particular confession wee doe as it were scratch off the filth of those sinnes that soule the heart and trouble the conscience Secondly and then that wee wash our hearts and daily rinse them with the teares of true repentance and humiliation before God for those sinnes Thirdly assurance of faith is necessary to the cure of an ill conscience because faith is the hand that layes on the medicine A man must apply the sufferings of Christ to himselfe and beleeve that Christ did satisfie for those sinnes that lie upon the conscience and must accordingly all to besprinkle the conscience with that bloud of Christ and then of an evill conscience it will presently become good but men must looke to one thing and that is that their faith be unfained For conscience will not be satisfied with the profession of faith they must beleeve indeed and with their hearts and with sound application of the promises of the Gospel concerning the bloud of Christ or else conscience will not be answered Heb. 10.22 1 Tim 1.5 Fourthly the heat of love must be added a man must so apply the bloud of Christ as that his owne bloud be heated in him affection with both towards God and Christ and Christians Christian love doth put as it were naturall heat into the conscience and makes it now receiving life by faith to bestirre it selfe in all the workes either of service to God or duty to men 1 Tim. 1.5 Heb. 9.24 knowledge bringing it light mortification making it cleane faith