Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	place_n	zeal_n	zealous_a	20	3	8.4067	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

progeny The Devil sowed in man the first seeds of Lust and lust conceiving brought forth sin God had no hand therein at all more then in executing justice for the sinne committed and imposing death upon the sinner Therefore let no man say when he is tempted I was tempted of God for God cannot be tempted with evill neither tempteth he any man but every man is tempted when he is drawn away of his own lust and enticed So the Apostle hath resolved it And well it is that it is so resolved by the Apostle otherwise one might happily have met with some who not considering that whatsoever God made was good and that the Seed he soweth is also good would take upon them to make him guilty of all the sinne and mischief which lewd men commit Florinus taught so once in the primitive times one of the Scholars of Montanus and the Cataphrygians Thereupon Irenaeus published a Discourse with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God was not the Authour of sinne And he gave this Inscription to it as the Story tells us because Florinus with great violence and earnestnesse had taught the contrary opinion It seemes Florinus was an Heretick of no common aimes and would not satisfie himself with these vulgar follies which had been taken up before him but was resolved ponere os in coelum to strike at Heaven and plant his battery against the very Throne of Almighty God And therefore it is said of him by Irenaeus that he had spread abroad those blasphemous tenets which never any of the former Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had once dared to broach Yet bold and venturous though he were we do not finde that he became the head of any faction in the Church or that his followers if he had any ever attained unto the height of their Masters impudence Some therefore of the ensuing Hereticks who in their hearts had entertained the same opinions did in their writings recommend them to the world in a different habit for they had cloaked and clothed this blasphemy with the more plausible and specious titles of destiny and of the Starres the most inevitable decrees of the one and unresistible influence of the other necessitating men unto those foule actions which they had committed Thus are we told of Bardesanes Quòd fato conversationes hominum ascriberet that he ascribed all things to the power of fate And thus it is affirmed of Priscillianus fatalibus astris homines alliga●os esse that men were governed by the Starres which last St. Austin hath affirmed also of one Colarbas save that he gave this power and influence to the Planets only But these if pondered as they ought differ but little if at all from the impiety of Florinus before remembred only they were expressed and published in a better Language and seemed to savour somewhat of the Philosopher for if the Lord had passed such an unevitable and irreversible Law of Fate that these and these men should be guilty of those foul transgressions which they so frequently committed it were all one in the true sense and meaning of it as if he were proclaimed the Author of those sins which they had committed and then why might not every man take unto himself the excuse and plea of Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was not I that did it but the Gods and Destiny or if the Lord had given so irrefistible a power unto the Starres as to inforce men to be wickedly and lewdly given what differs this from making God the Author of those vicious actions to which by them we are inforced and then why might not every man return his sins upon the Lord and say as did some such in St. Austines time accusandum potiùs authorem syderum quàm commissorem scelerum which granted we might passe an Index Expurgatorius on the holy Creed and quite raze out the 7th Article that viz. of our Saviours comming unto judgement for how could God condemn his creatures to unquenchable flames in case the sins by them committed were not so properly and truly theirs as his in them or punish them for that whereof he is Author or unto which he doth inforce them So excellently true is that which Fulgentius tells us Deus non est eorum ultor quorum est autor But were Florinus and those other Hereticks in the former times the only men that broached these Doctrines and have these latter dayes think we been free from so great impiety certainly I could wish they were though I dare not hope it finding the same blasphemous follies charged upon the Libertines a late brood of Sectaries These taught as did Florinus in the dayes of old Quicquid ego et tu facimus Deus efficit nam in nobis est and so made God the Author of those wicked actions which themselves committed The founders of the Sect Coppinus and Quintinus Flemmings both and these Prateolus affirms for certain to be the Progenie of Calvin and other leading men of the Protestant Churches Bellarmine somewhat more remissely Omnino probabile esteos ex Calvinianis promanasse and makes it only probable that it might be so but neither rightly for Staphylus reckoning up the Sects that sprung from Luther however that in other things he flies out too farre yet makes no mention of these fellows Paraus on the other side in his corrections on the Cardinal assures us that they both were Papists acquaints us with the place of their nativity and the proceedings had against them Calvin who writ a tract against them makes one Franciscus Poquinus a Franciscan Frier a principal stickler in the cause And we may adde ex abundanti that the said Sect did take beginning Anno 529. when Calvin yet was very young and of no credit in the world no not amongst those very men who have since admired him and made his word the touchstone of all Orthodox Doctrine So that for the reviving of this Heresie in these latter Ages so farre forth as it is delivered positively and in expresse termes which was the blasphemy of Florinus we are beholding for it to the Church of Rome or some that had been members of it how willingly soever they would charge it on the Protestant Doctors Yet true it is for magna veritas praevalebit that some and those of no small name in these forraign Churches which think themselves a pattern unto all the rest have given too just a ground for so great a scandall And well it were they had observed that caution in their publick writings which Caesar looked for from his Wife and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had been as free from the suspicion as the crime it selfe for howsoever they affirm it not in termes exprest which was the desperate boldness of Florinus yet can it hardly be denyed that they came too near it to a tantamont by way of necessary consequence and