Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	paul_n	zeal_n	zealous_a	58	3	9.2058	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68715	Christs politician, and Salomons puritan Deliuered in two sermons preached before the Kings Maiestie. By Thomas Scot Bachelour of Diuinitie and one of his Maiesties chapleines. These two sermons epitomiz'de. Beware of men; of hypocrites beware. Who likes not this, no friends but enemies are. Be not too iust; be not a puritan. Yet be as pure a Christian as you can.	Scott, Thomas, preacher at the Rolls Chapel.; Scott, Thomas, 1580?-1626, attributed name.	1616 (1616)	STC 22074; ESTC S100078	29,507	59

of indifferencie against the iudgement of other men wiser then himselfe And therefore old father Toby aduised his young sonne alwaies to aske counsell of the wise and the Wise-man faith Gonot from the doctrine of thine elders that are men of iudgement and vnderstanding And 22. Pro. Re●●●● not the ancient boundes which thy forefathers haue set the allegorie whereof doth teach vs neues rashly to innouate any thing in the Church or common wealth contrary to that which we haue receiued from godly antiquitie when the same also is commanded and confirmed by authority The fift is Ubi in rebus dubijs diuersae sunt iudicia diuers● opiniones humanior aequior est preferenda where in matter of doubt men are of diuers iudgements and diuers opinions that which inclimeth most to humanitie and equitie is to bee preferred as you may see in 5. Act. where the whole counsell of the Pharises and other learned men approued the opinion of G●●●●●ial alone touching the punishment of the Apostles These are the rules of equitie tending to the information and reformation of the errors of the conscience iniquestions of obedience all agreeing and concluding with that which Salomon saith here Be not too iust The fourth thing that we must not be too iust in is zeale which when it is in measure seasoned with vnderstanding and knowledge as the Apostle requireth and is desirous of the glory of God as it was in Elias and in Phineas 25. Numb then is it good and commendable in vs but when it is kindled in vs through the fire and furie of our passions and tendeth to the glory of our selues then though the cause and quarrell bee Gods yet is it not rightly to be tearmed zeale but passion indignation wrath and vengeance as it was in the Apostles when in the quarrell of their Master they were readie to desire that fire might come downe from heauen against the Samaritanes Quic quid lacerato animo quis dixerit punientis est impetus non charitas corrigentis whatsoeuer a man speaketh with an angrie and reuenging minde it is a violent passion desiring punishment and not a charitable affection seeking amendment For though sinne be to be hated and zealouslie reprooued both of vs that are Preachers and you that are professours of Christ yet must it be done with modestie and moderation of zeale and with due consideration of our selues and our owne fraile natures Aegros quos pot us fortis non cur auit ad salutem pristinam aqua tepens renocauit many sicke folkes which could not be cured with strong potions haue been recouered with warme water Wee therefore that are Preachers if we be zealous of the health and saluation of soules and desire to winne men to repentance we must carry our selues kindly to them but yet without flatterie improuing rebuking and exhorting them with all patience and long suffering Facilius penetrant mollia quàm asper a verba milde and gentle words doe easier peirce and perswade then bitter speeches The modest and milde zeale of Paul preaching Christ before Agrippa being a heathen man did by his owne confession some thing moue him to become a Christian It is good for vs that are Preachers to be zealous in God almighties cause but with modesty and mercie in meckenesse instructing them that are contrarie minded that by ones ministerie God may giue them repentance and bring them to the knowledge of his truth Be not therefore too iust The like also I may say to you that are professours of Christ it well beseemeth you to haue the zeale of God and his glory aswell as we that are his Ministers and your pastours but yet though you vnderstand more then others you must not for all that rashlie and vnder colour of zeale condemne all others that are not growen to that measure and height of knowledge that you are but you must beare with them that are weake and seeke to conforme them with loue lest the Lord God in his anger quench the zeale of his Spirit in you and kindle it in them that are contemned and condemned of you Remember that Christ will not haue the bruised reed to be broken nor the smoaking flaxe to be quenched When the Apostles in zeale of their Master were ready to call for vengeance against them that were his and their enemies Christ reprooued this their zeale and told them it came not of the Spirit of God For the sonne of man came not to condemn but to saue these Samaritans being then sauedby Christ from that destruction which the Apostles in the heat oftheir zeale desired against them within a few yeeres after were some of the first that receiued the faith of Christ by the preaching of the Apostles The wind bloweth where it will when it will the spirit of God worketh in the hearts of men to their conuersion when it will and not when we will If God in his iustice had destroyed the Samaritanes when the Apostles would haue had them destroyed how should they afterwards haue beene saued by the preaching of the Apostles If Dimas had beene hanged as a theefe as soone as euer hee playd the theefe how should hee haue beene conuerted to Christ on the crosse or how should Christ haue beene glorified by his confession on the crosse If God had taken away Paul when Paul begun first to persecute the Church how should the Church haue beene confirmed in the saith of Christ by the doctrine of Paul as now it is God is a gracious God iealous of his glory and yet mindefull of his mercy not desiring the death of sinners but rather that they should beconuerted and liue Let the same zeale bee in you that is in God who in his anger thinketh of his mercy and sheweth himselfe gracious to euery man Vbi pater familias largus est dispensator ●ius non debet esse tena●e Where the Master of the house is liberalls his steward should not be hold-fast and miserable Vbi Deus benignus est home non debet esse austerus Aug. where God is mercifull man should not be cruell Euen in the workes of vertue saith one which consist the mean to exceed the meane is to decline from the right hand and to fall into an extreame Be not too iust therefore no not in Iustice it selfe but iust in due measure of Iustice and vse a moderation in all things Be iust but without cruelty iust without ouer much seuerity iust with equity discretion and clemency Bee iust in your religion but bee not too iust leaning too much to the letter of the Scripture as though nothing were to bee allowed which is not found in the very letters and sillables of the Scripture but what soeuer is agreeing in sense to the meaning of the Scripture though it be not in the expresse words of the Scripture or is deduced from thence by necessary

of vs in such matters The causes inducing conscience to error are many In some it proceedeth from the malice of Satan who when he can not tempt them to great and grosse sinnes he seeketh many times to vexe them with scruples of conscience troubling them in their imaginations and sometime peruerting the iudgement of their mindes onelie through aboundance of melancholie humors that raigne in their bodies Mille surgunt apud aliquos scrupuli 〈…〉 oblatrantes lacerare minantes eos qui volunt ire per viam Dei A thousond doubts barking within them like Dogges do arise in the hearts of some and threaten to teare them in peeces that haue a desire to walke in the right way of God Berson Gregorie in this case doth resemble the Diuell to a Lion that scareth little beasts which are weak and fearefull at his owne pleasure but when he encountereth with great beasts is many times put to the worst himselfe euen so when the Diuell dealeth with those that are fearefull and weake hee putteth many intricate questions and doubts into their heades to the great disquiet and trouble of their consciences wherein notwithstandieg he doth seldome or neuer preuaile with men of iudgement and vnderstanding but they preuaile against him In some error of conscience proceedeth of meere negligence when a man standing doubtfull of any thing wherein he ought to be resolued or being ignorant of any thing hee ought to know neglecteth to take counsell in time of them that are able to informe and reforme him in his doubtfulnesse and ignorance and so it was with Nicodemus before hee came to Christ In other some it proceedeth of the proude conceite they haue of their owne learning and wit thinking scorne to humble their vnderstanding to men of greater iudgement and knowledge then they are themselues which Augustine in his confessions acknowledgeth to haue been his fault many yeares whereby he remained obstinate a long while and would neither be brought to baptisme nor beleife but being morallie learned in the seuen liberall sciences hee defended his errors against all men and would not be remoued till at last by hearing of Ambrose he was brought to change his minde content to subiect his reason and learning to the obedience of faith which as hee saith himselfe of himselfe if he had not done he had still liued and died in error and neuer beene saued In othersome it proceedeth from a certaine singularitie of minde a vice that delighteth to be opposite to authoritie and maketh a man to carrie himselfe different in opinion and iudgement from other men desiring to be noted and pointed at prae caeteris because as the Poet saith of such they thinke it a kinde of credit and glory to them notarier dicier hic est to be a noted man and to haue it said of them this is he which was a thing that the proude hipocriticall Pharises much delighted in wherein also they haue many followers euen at this day In othersome it proceedeth from a certaine inordinate affection and admiration of their persons from whom they haue receiued their opinions Nimius enim amor nimium odium in errorem inducunt peruertunt iudictum Senec. Extreame loue and extreame hatred lead men into error and peruert their iudgement as is to be seen in the Church of Corinth where some held of Paul some of Apollo and some of Cephas euery man as he fancied the man whom he followed which is likewise one of the greatest causes of schisme and contention in our Churches wherein some humerous persons delight to draw disciples after them and other some hauing itching eares do turne their hearing from the truth and delight to heare onely those that will preach nouelties and pleasing things vnto them whereby the Gospell is ill spoken of Et facta est fides Euangeliorū fides temporum faith of the Gospell is become the faith of time Nam aut scribuntur fides vt volumus aut vt volumus intelliguntur For either faithes are written as will or as will they are vnderstood Et cum secundum vnum Deum vnum Dominum vnum baptisma fides etiam vna esse debeat oò ponè ventum est vt nulla sit And whereas according as there is but one God one Lord one baptisme there ought to be but one faith also it is almost come to that passe now that there is none at all From these and such like causes proceede all errors in conscience for reformation whereof we are heere forbidden to be too iust in these extreames and bidden to suffer our consciences to be guided by those rules of Iustice which ought to direct our consciences whereof there are many One and the first is this In indifferentibus plus obligat praeceptum principis pralati quam propria conscientia quia in his conscientia habet suprà se principem praelatum Tho. Aquin. In matters of indifferency the commandement of a Prince and a prelate doth more binde man then his owne conscience because in these things the Prince and the Prelate hath preheminence aboue conscience The ground and foundation of this rule are Christs owne words when he saith Quaecunque dixcrint vobis facite whatsoeuer your Magistrates bid you obserue that obserue and do The second is this Conscientia nun quam obligat in virtute propria sed in virtute praecepti diuini conscience neuer bindeth in it selfe but by vertue of some commandement from God Quia conscientia non dictat aliquid esse faciendum aut non faciendum hac ratione quia sibi videtur vel non videtur sed sub hac conditione quia est à Deo praeceptum vel prohibitum Because the conscience telleth not a man that any thing is to be done or not to bee done in regard that it seemeth good or not good to it selfe but for that the same is either commanded or forbidden of God If a man maketh a conscience of any thing not commanded or forbidden and yet doth it he may seeme in some sort to do praeter conscientiam besides his conscience but not against his conscience Anton. part 1. tit 3. cap. 10. 4. The third is in things indifferent when a man doubteth of any thing commanded him whether it be bonum licitum good and lawfull obedire debet he is bound to obey it and to doe it Nam etsi reum fortassis faciat superiorem imper andi iniquitas innocontem tamen ostendit orde seruiendi inferiorem for although the iniquitie of commanding may make the Superiour guiltie yet order of obedience sheweth the inferior to be innocent The fourth is In dubijs bonorum vita alijs debet esse viuendi regula in things doubtfull the life of good men should be the rule of liuing to others For by the counsell of Salomon a man should neuer leane to much to his owne wit nor make a conscience to himselfe in matters