Selected quad for the lemma: cause_n
Text snippets containing the quad
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A29287
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The break-neck of presumptuousnesse in sinning applyable unto the occasions of these times.
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1644
(1644)
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Wing B4338; ESTC R20115
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14,349
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33
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precipitation The second consequence remaineth As the devil tempted to presumption by instigating to dangerous ends in neglect of ordinary meanes so did he by a Scriptum est tempt thereunto by pretence of a good and holy end of honouring God thereby as hath been said notwithstanding Christ giveth him a shamefull repulse by this his Scriptum est Thou shalt not tempt c. The full Theorem in this is given by the Apostle not to do evil that good may come thereby which drawes me to a doctrine then which none is more necessary for these times when our pretences for violent rapines our Sic volumus imprisonments our thirsting after wounds and bloodsheds as ingendred fomented fosterd and inforced by that which is called a Cause were it never so godly yet sure we know that be as much as can be said for a good intent of glorifying God by unjust meanes it cannot but be to the dishonouring of him whilst it wanteth Gods own warrant and Scriptum est as hath been plainely shewn Onely we cannot conceale that this Theorem doth draw from us another inference as our last conclusion The ends of all actions morally according as the learned know are the principall formes like the formes of creatures dant nomen esse making them good or il therefore will it directly follow that if ill actions for good ends be condemnable then good actions for wicked ends much more and that such actions may be devilish the devils themselves have shewne by their addresse to Christ which hath been alledged where they made that open and joynt confession of our fundamentall Article of Christian faith saying Thou art the Sonne of God and again The Sonne of the Highest which they did more then once Now none can deny but the confession it self severed from all evil circumstances had been divinely good but Christ never would endure to heare Devils preach though a truth concerning the Honour of his Godhead but he put them to silence knowing that the Devil speake he well or ill he will be the Devill still he either speaking a falsum a lye or if truth yet ad falsum to a false and wicked end Enough of this Doctrine I come to our citation of three parties which may appeare as they shall be summoned First are the Pharisaicall Hypocrites boasting of their fasts and prayers and just tythings but to what end The Gospell tells us to have applause of men onely their long prayers excepted which were to devoure Widowes Houses Behold their downfall Woe be unto you Woe be unto you Thus doth Christ multiply woes upon them 2. Romish Pharisees are the next who pride themselves in the merit of their works merits of condignity according to the exact justice of God which is an act of Excellence proper to the Sonne of God and against that Scriptum est Luke 17. 10. When you have done all that is commanded say you are unprofitable servants And their downefall is elegantly resembled by Pope Gregory the first and best of that name and therefore entituled a Saint who as he did disclayme all conceite of merit in himselfe so did he condemne it in all others His simile is this Eleazar the valiant man of warre killed an Elephant that was comming upon him but so that the beast having received his deadly wound in his downfall light upon Eleazar and crushed him to death even so they who glory in conquering their vices are therein conquered and subdued themselves through their opinion of merit 3. Lastly to reflect upon our English selves if it were that our fasts and prayers were not boasted of they might be better thought of But did never any so before us Yes in the Prophet Esay the Jewes did exprobate God we have fasted and thou seest not But let us see what God saith thereunto you fast to strife and debate is this a fast that I have chosen shewing that God did abhorre it Prayers we have and that extraordinary long beyond all examples of all times in whatsoever people of God whether some of them fish thereby for Widowes houses they themselves know best but questionlesse it is done in a singularity if not as Christ spake of the Pharisaicall thinking the rather to be heard of God As for Almes deeds I wish they were so visible as to deserve a questioning the end why The Acts which are most in sight are contributions against Rebellious Ireland and the Popery thereof and this we might be perswaded of if we saw not visibly the baite of their conditions for devouring not onely houses but all of those Papists possessions and livedomes within the Nation Besides the like faith here at home devouring in hope the use of money by publique faith or else if that should faile of delinquents lands The downfall is infallible for that if Goats which are at Christs left hand because unprofitable creatures are to receive a terrible doom much more Beares Wolves Tygers and all Ravenous birds and beasts of prey who have yeelded to the temptation of the Devil must be in association with them in Torment whereof we have that Scriptum est of Christ saying Depart from me ye wicked into Hell fire prepared for the Devill and his Angells from which Lord deliver us and every one of whom we have spoken by the merits of Jesus Christ FJNJS Matth. 4. 3. Adoc 12. 10. Apoc. 9. 11. Mark 3. 11. Heb. 12. 2. Jamâ—s 4. 7. Gen. 3. Bzovius lib. Pontificatus 2 Thes. 2. 3. Ribera Viega in Apoc. 14. 18. Rhemists Testam. Annot. in Apoc. 17. Psal. 91. 11. John 8. 4. 1 Kings 22. 21. 1 Pet. cap. 2. Rom 13 3 4. 1 Reg. 11. 1 Kings 11. 29. Judges 3. 12. Eph. 4. 14. Rom. 13. 5. 1 Cor. 11. 29. Gal. 5. 6. E ph. 2. 10. Calvinus advers. Anabapt. Qui se ab universa soc â—â—â—te Christians segregant ne contaminarentur coâ—um sordibus porro quid accidit Dominus cos cum tam arroganti caepto dissipavit Hinc ergo moneamur cum sub specie studii perfectionis imperfectionem nullam tole are possumus aut in corpore aut in membris Ecclesiae tum Diabolum nos tumefacere superbia Hypocrisi seducere ut ad deserendum christs gregem nos instiget certo scicus se victoriam obtinere cum nos inde â—bduxit Cum enim nusquam alibi sit aut remissio peccatorum aut salâ—…s tamet si vitae plusquam Angelicae speciem prae nobis seramus tamen si tali audacia nos sepaâ—emus a Christiano coetu simus Diaboli