Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	person_n	zeal_n	zealous_a	47	3	8.3045	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86299	The parable of the tares expounded & applyed, in ten sermons preached before his late Majesty King Charles the second monarch of Great Britain. / By Peter Heylin, D.D. To which are added three other sermons of the same author.	Heylyn, Peter, 1600-1662.	1659 (1659)	Wing H1729; Thomason E987_1	253,775	424

their Master liked it and to apply themselves to his resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Chrysostom They durst not trust saith he to their own opinion in a matter of so great concernment but referred all unto their Master Courage and zeal do never shew more amiably then when they are subordinate to good directions especially when they take direction from the right hand from their Master only not from the interest and passion of their fellow-servants Though it be imus colligimus in the plural number yet t is vis only in the singular One to command and many to obey makes the sweetest government 'T was prayse and commendation enough for them that they came fitted and prepared to pursue the action It was the Masters office to direct and theirs to execute Vobis arma animus mihi consilium virtutis vestrae regimen relinquite as he in Tacitus Nor were the two Brethren those Sonnes of Thunder which I spake of to be taught this lesson however they may seem transported with zeal or passion Though the Samaritans had incensed them in an high degree and that they long'd for nothing more then to inflict some grievous punishment upon them yet they submitted their affections to their Masters judgement They fell not presently on the affront to their imprecations nor called for fire from Heaven to consume them utterly as on the blasting of the breath of their displeasure As vehement as their zeal and displeasure was yet they proposed the business to their Master first It is not dicimus ut descendat ignis it is our pleasure to command that fire come down from Heaven to destroy these wretches but it is vis dicimus is it your pleasure that we shall Vis imus colligimus here vis dicimus there In both the Masters leave and liking is the thing most sought for And 't was no newes this in the Church of God that they who were in any publick place or Ministry should fit their zeal and courage to the will of God and to the guidance of such persons who under him and by his appointment had the chief ordering of the Church Isa●ah though both bold and zealous in the cause of God and that his lips were touched with a Coal from the Altar yet durst not meddle in Gods matters before he had both Mission and Commission too God had first said Vade dices huic populo Go and tell this people before he undertook the business or put himself upon the work of reformation And which is there of all the Prophets that went upon Gods errands without his consent and stood not more on dixit Dominus then on dicam populo I trow the times were then corrupt and the people sinful The whole contexture of their several Prophecies make that plain enough yet finde we none of them so hasty in rebuking either as not to take a speciall Warrant and Commission from the hand of God No imus colligimus in the dayes of old in point of extraordinary mission and employment but still there was a vis expressed some warrant looked for from the Lord to make way unto it So for the way of ordinary Reformation when the fabrick of the Church was out of order the whole worship of the Lord either defiled with superstitions or intermingled with Idolatries as it was too often did not Gods servants tarry and await his leisure till those who were supreme both in place and power were by him prompted and inflamed to a Reformation How many years had that whole people made an Idol of the Brazen Serpent and burnt incense to it before it was defaced by King Hezekiah How many more might it have longer stood undefaced untouched by any of the common people had not the King given order to demolish it How many Ages had the seduced Israelites adored before the Altar of Bethel before it was hewen down and cut in pieces by the good King Josiah Where can we finde that any of Gods faithful Servants any of those 7000 souls which had not bowed the knee to Baal did ever go about to destroy the same or that Elijah or Elisha two men as extraordinary for their Calling as their zeal and courage did excite them to it or told them it was lawful for them so to do without the Fiat of Authority to make good the work Where shall we read in the whole course and current of the Book of God that the common people in and by their own authority removed the high places or destroyed the Images or cut down the Groves those excellent Instruments of superstition and Idolatry that they appointed Fasts and ordained Festivals or that they did so much as attempt such matters without this vis the power and approbation of the supreme Magistrate This was the Doctrine and practise both of the former times so far forth as Gods Book directs us in the search thereof nor ever was it preached or printed till now of late that it should be otherwise or that the work of Reformation belonged unto the common people in what capacity soever they were clothed and vested Of late indeed I finde it to be so determined it being affirmed by Glesselius one of the Contra-Remonstrants of Roterdam that if the Prince and Clergy did neglect their duties in the reforming of the Church necesse esse tum id facere plebeios Israelitas that then it did belong to the common people And t is with a necesse if you mark it well they might not only do it but they must be doing Do it but how what in the way of treaty by mediation and petition and such humble meanes by which the dignity of the supreme Magistrate may be kept indemnified not so but even by force and violence licèt ad sanguinem usque pro eo pugnent even to the shedding of their own and their Brethrens blood In which it is most strange to see how soon this desperate Doctrine found as lewd an use how soon the people put in practise what the Preacher taught them but farre more strange to see and who can chuse but see it if he be not blinde how infinitely their Scholars in this Island both for the theory and the practise have out-gone their Masters And wonder t is in all this time they made it not an Article of their Christian Faith and put it not into the place of some one or other of the twelve which they think lesse necessary Here is a vis indeed they say true in that but no such vis as is intended in the Text. The servants of my Parable knew no other vis then that of Proposition only it being not their intent nor custom either to run before or against Authority And having made the Proposition they did with patience and humility attend the Answer of their Master which they were faithfully resolved to conform unto however it might crosse their own dear

hath it The Wolf and other enemies of the flock know this well enough and indeed labour all they can to destroy these Mastives Which when they could not do by violence they treated with the sheep as the Fable hath it to deliver them up into their hands but mark what followed thereupon Oves presidio Canum destitutas laniant the doggs being gone they fell upon the sheep and worried them and brought them to a swift destruction Lastly He hath supplied his Church from time to time with faithful Pastors for the defence and custody thereof from the common enemy such as have evermore exposed their persons to apparent dangers their good names to the calumnies of malicious tongues their fortunes many times to apparent ruine all for the safety of the flock for the defence of Christs and the Churches cause Witness those many sufferings of the Apostles as St. Paul describes them reviled yet blessing persecuted yet still suffering defamed and yet intreating and in a word ut mundi purgamenta facti accounted as the filth of the world and the off-scouring of all things to this very day And more then so in perils of waters in perils of robbers in perils by their own Countreymen in perils by the Heathen in perils in the City in perils in the Wilderness in perils by Sea in perils amongst false Brethren And to make up the total summe of their afflictions in stripes above measure in prisons more frequent in deaths oft The Devil knew how much the safety of the Flock depended on the care and vigilancy of the Shepherd and therefore he aims most at them Percutiam Pastorem dispergam gregem is the best Text in his Divinity This he hath practised in all times and ag●s upon the Prophets the Apostles Prelates Pastors the Shepherds of all ages many of all places some but upon none more visibly then our Saviour Christ who was not only il Pastor fido the faithful Shepherd whose eyes do neither sleep nor slumber that so his sheep might feed in safety on the Hills and Mountains but Pastor ille bonus the good Shepherd too even that good Shepherd of my Text. Not onely willing to expose his person to contempt a●d scorn as many of his followers since have done but also to lay down his● life to save his sheep which never any did in this world but he And so I come unto the eminent piety of our Saviour in the discharge of this imployment being not only ille Pastor that Shepherd but ille bonus Pastor that good Shepherd also my last particular and now in order to be handled Ego sum Pastor ille bonus I am the good Shepherd And first this goodness of the Lord though indivisible in it self hath been divided by the Schoolmen with good propriety both of words and meaning into two kindes or species The first they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplified Illa in Deo existens haec in creatur is expressa the first existing solely on the Lord our God the other copied out and manifested in his creatures That which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or original we may define to be an everlasting and unalterable quality in Almighty God qua modis omnibus summè bonus est whereby he is supremely and entirely good In which regard Plato hath said of God that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good only in and of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only saving good as others of the Heathen call'd him And he that knew him best our most gracious Saviour hath given this to us for a Maxime That there is none good but onely God So good that the most blessed Vision of the Almighty is the most excellent good the summum bonum which any of the Saints or Angels can aspire unto Philosophers may wrangle and dispute amongst themselves of mans chief felicity and may ascribe it if they please to pleasure or riches or as the wiser sort have done to the works of vertue But we that are the sheep of our Saviours Pasture look for this summum bonum only in the Lord our God and there we shall be sure to finde it The other kind of goodness call'd by the Schoolmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exemplified is that which God hath mani●ested on his creatures and imparted to them This they divide again into general and special that being extended unto all his Creatures this more particularly restrained to his chosen servants This generall goodness clearly manifested in the Creation of the World quid enim aliud est Mundus quam Deus explicatus said the old Philosopher and in preserving of the same created cloathing the Lillies and feeding the young Ravens when they call upon him making his Sun to shine as well upon the sinner as the righteous person and in a word opening his hand and filling all things living with his plentiousness In which respect David most truly tells us of him repleta est terra bonitate Domini the Earth is full of the goodness of the Lord. But that which most especially doth concern this business is his special goodness restrained unto his chosen servants to such as fear his name and observe his precepts The Lord is good to Israel saith the royal Psalmist his qui recto sunt corde even unto all such as are of a clean heart And the Book of Lamentations The Lord is good to them that wait for him to the soul that seeks him This goodness is manifested declared in delivering them from evil the evil both of sin and punishment and in accumulating on them his most sacred blessings both of grace and glory For if an earthly Father as our Saviour urgeth though full of evil in himself knoweth how to provide good things for his natural Children how much more shall our Father which is in Heaven bestow good things on those whom he hath adopted This is enough to make us sensible of Gods goodness to us And yet the way by which this goodness is procured for us is far more admirable the Lord not sparing his own Sonne but delivering him up for us all that with him he might also freely give us all things as St. Paul instructs us This is indeed the highest point of heavenly goodness And very hard it is to say whether deserve more of our admiration either that God the Father should appoint it so or God the Sonne considered in our flesh should act the Tragedy I shall no longer wonder at the strange Command which God once layd upon our Father Abraham Abraham take now thy Sonne thine only Sonne Isaac whom thou lovest and offer him for a burnt Offering to the Lord thy God Here finde we God the Father really performing what he imposed on Abraham tentandi causa only for triall of his faith and his obedience Nor shall I much admire at the zeal