Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	whole_a	zeal_n	zealous_a	12	3	7.8203	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00593	Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.	Featley, Daniel, 1582-1645.	1636 (1636)	STC 10730; ESTC S121363	1,100,105	949

the Indians and in some countryes themselves as among the Americans yet for all this their throwing themselves into or causing others to passe through the fire to their Moloch or Saturne or Abaddon they are not to bee accounted zealously affected in religion because what they doe in this kinde is not done by Gods commandement nor intended to his honour but in obedience and to the honour of an Idoll or Devill whom they worship in stead of the true God 3 The Jesuite or Jesuited Romanist is a kinde of zealot for hee will compasse sea and land to make a proselyte hee will sticke at nothing for the advantage of the catholike cause no not the sticking or stabbing of Kings and Princes his zeale is so hot that it will kindle a fire to blow up whole Parliaments for an Holocaust to the Romane Moloch yet is hee not zealous because hee is hot and fervent not for Christ but for Antichrist and hee useth not sanctified but execrable and damnable meanes to promote the catholike cause as he termeth it and enlarge the territories of the Man of sinne The last condition of true zeale is that it keepe within the walke of mens speciall calling which they who confound for the most part bring confusion upon themselves as did King Uzziah who would bee thought out of zeale to burne incense unto the Lord but because hee tooke upon him to doe that which i 2 Chron. 26.18 appertained not to him but to the Priests of the Lord the sonnes of Aaron that were consecrated thereunto his incense stanke in the nostrils of God ver 19. and himselfe also for a leprosie rose up in his forehead before the Priests in the house of the Lord from beside the incense altar and Azariah the chiefe Priest thrust him out of the Temple ver 20. yea himselfe hasted also to goe out because the Lord had smitten him Nothing is more necessary or usefull than fire if it bee kept within the furnace oven or tunnell of the chimney yea or within the barrell of the piece and from thence orderly issue out but nothing so dangerous if it bee not contained within the hearth or breake out of it selfe and flye abroad so nothing is more commendable or profitable than well guided nothing more incommodious and perillous than exorbitant zeale when the Prince medleth with the censer or the Priest with the scepter when private men take the sword out of the Magistrates hand or the Magistrate mis-applyeth the publike sword of justice to revenge his private wrongs Thus have I at length defined zeale and confined it within the limits of every mans lawfull and speciall calling Which limits shall be the bounds of my speech and your attention at this present The best k Plin. nat hist l. 12. c. ult Optimum quod est odoratissimum è semine ac maximum ponderosissimum mo●dens in gustu est fervensque in ore balsamum and most soveraigne is that which is biting in the taste and burning in the mouth such have beene the observations upon this text biting in the taste and hot in the mouth God grant that like true balsamum they may prove a savour of life unto life to all that have heard me this day I am come with our Saviours Commission to put fire among you and what is my desire but that forthwith it be kindled to purge out all your drosse to purifie the sons of Levi like l Mal. 3.2 silver to burne up all hay and stubble built upon the foundation of our most holy faith and lastly to consume all our spirituall sacrifices But non opis est nostrae non opus est nostrum alas it is not my breath will doe it it must bee the blast of Gods holy Spirit that can first kindle and after keepe this sacred fire in the hearth of our hearts To him therefore who descended in the m Act. 2.3 similitude of fiery cloven tongues let us lift up our hearts hands and voices beseeching him to tind and preserve this spirituall fire in our 1 Hearts 2 Eares 3 Tongues 4 Hands that wee may bee zealously affected to Godward in meditating on him in hearing from him in praying to him in doing and suffering for him To knit up all in a word His grace make us sincerely entirely discreetly and constantly zealous 1 Of his gifts 2 In his service 3 For his honour to whom bee ascribed all honour glory c. THE SEASONING OF ALL SPIRITUALL SACRIFICES OR The Salters Text. A Sermon preached before the Company of the Salters at S. Maries Church in Bread-street THE FIFTEENTH SERMON MARKE 9.49 For every one shall bee salted with fire and every sacrifice shall bee salted with salt Right Honourable Right Worshipfull c. THat I may not entertaine your religious attention with a cold or unseasonable discourse I have made choice of a text wherein I finde both fire and salt fire to heat it and salt to season it And if any parcell of Scripture may be appropriated to any of the Worshipfull Societies or Companies of this Honourable City certainly you may challenge a peculiar interest in this For here is both salt and salting from whence you take your name both of men sacrifices The best of all creatures on earth are men and the best of all gifts of men are sacrifices both are made savory and acceptable to God by seasoning they with fire these with salt In relation to the former me thinks as Christ said to Andrew and Peter a Matth. 4.19 Follow me I will make you fishers of men so I heare the holy spirit say to mee Observe this text well and apply it and I will make thee a salter of men for every man must bee salted with fire and as it followeth Every sacrifice must bee salted with salt b Lev. 2.13 Every obla●ion of the meat offering shalt thou season with salt neither shalt thou suffer the covenant of thy God to bee lacking from thy meat offering With all thine offerings thou shalt offer salt saith Moses from God Every sacrifice shall bee salted with salt saith Christ from Moses whose drift in this place is somewhat obscure because the sense is covered under the vaile of an Allegory which wee cannot draw without looking up higher into the chapter and touching upon the precedent verses Wherein our Lord threatneth unquenchable fire and an immortall worme to all that for want of the fire of zeale grow cold in religion and for lacke of the salt of grace putrefie in their sins If saith he that person or thing that causes thee to offend either in want of courage for God or of zeale and Christian resolution against thy bosome sinnes and naturall corruptions bee as deare to thee as thine eye or as necessary as thy right hand part with them thou must if it be an eye plucke it out if an hand cut it off and cast it away from thee better

seemeth more secure than sitting in a chaire yet Judge e Aug de civit Dei l. 22. c. 22. Quid videtur sedente securius de sella cecidit Eli mortuus est Ely fell out of his chaire and brake his necke Wherefore since Judges themselves are as subject to the lawes of humane frailty as other men since for ought they know they are as neere death as the prisoner whom they have newly condemned to dye let them look above them not about them let them feare God not man let them deliver nothing at the bench which they are not assured in their consciences that they are able to make good before the Judge of quicke and dead from whose face heaven and earth fled away and their place could no where be found Judges may be considered either as of a particular circuit of the earth and so they must receive instruction from the King or Lord of that land or as Judges of the earth at large and in that regard must take their Commission and receive Instruction from the Lord of the whole earth who requireth in his Judges 1 Religion f Exod. 18.21 thou shalt provide out of all the people able men such as feare God 2 Moderation g Gal. 6.1 to restore such as are overtaken in a fault in the Spirit of meeknesse 3 Learning and knowledge in the lawes of which before 4 Integrity they must h Num. 11.24 hate covetousnesse i Exod. 18.21 Deut. 16.19 they may not take a gift c. 5 Indifferency they k Deut. 1.17 must not respect persons in judgement but heare the small c. 6 Attention and diligent enquiry they l Deut. 1.16 13.14 19.18 must heare causes and make search c. 7 Expedition m Zech. 7.9 to execute true judgement and not delay justice 8 Resolution and courage not to n Deut. 1.17 feare the face of man 9 Equity to o Deut. 1.16 Joh. 7.24 judge equally and righteously betweene every man and his brother 1 Want of Religion makes a prophane Judge 2 Want of Moderation an unmercifull Judge 3 Want of Learning an unsufficient Judge 4 Want of Integrity a corrupt Judge 5 Want of Indifferency a partiall Judge 6 Want of Attention a rash Judge 7 Want of Expedition a tedious Judge 8 Want of Resolution a timorous Judge 9 Want of Equity an unrighteous Judge Lastly Want of any of these an Incompetent Judge want of all these an unsufferable and execrable Judge 1 Religion is required in a Judge without which there will be no conscience of doing justice where injustice may be borne out and because even religious men are subject to passion to religion a Judge must adde 2 Moderation and governement of his passions and because a man of temper fit for a Judge may mistake his marke if he be not expert in the Law to moderation he must adde 3 Learning and knowledge in the Law according to which he is to give sentence and because bribes blinde the p Deut. 16.19 eyes of the wisest and learnedst Judges to learning he must adde 4 Integritie and incorruption a sincere heart and cleere hands and because where bribes cannot open the hand yet favour may enter at the eye to his Integrity he must adde 5 Indifferencie free from all kinde of partiality and because a Judge though never so religious temperate learned incorrupt and impartiall cannot yet give right judgement without a full hearing and exact discussing of the cause before him to indifferencie he must adde 6 Patient Attention and diligent q Deut. 19.18 inquisition and because the plaintife or defendant are nothing benefited by the Judges hearing of or searching into the cause if after examination there follow not a sentence to Attentition he must adde 7 Expedition for delayed justice oftentimes as much wrongeth the plaintife as injustice and because after enquiry and hearing though the Judge be expert and readie yet judgement may be stopped if a great person appeare in the cause to Expedition he must adde 8 Courage and Resolution and because if a Judge strike too hard with the sword of justice he may breake it as also because the sentence of the law may be just in generall yet in regard of difference in circumstances may wring and wrong a man in particular to all the former vertues a compleat Judge must adde 9 r Levit. 19.15 In equity shalt thou judgethy neighbour Equity and stayed discretion which holdeth steedily the gold weights of justice and addeth or taketh away a graine or more to make the piece and weight perfectly agree 1. Religion Alvares reporteth that the Aethiopians place many chaires about the Judges seat not out of State but out of Religion supposing that their Gods fit there with their Judges That which they suppose we certainely know that God and his Angels are present at the Assises and that he judgeth among the ſ Psal 82.1.7 gods that is the Judges or Princes How religious then ought Judges to be who are Almighty Gods Assessours So neere is the affinity betweene Justice and Religion that as Priests are called Judices sacrorum Judges of Religion and causes Ecclesiasticall so Judges are by Ulpian stiled Sacerdotes justitiae Priests of justice And not only the high Priests among the Jewes but also the Archontes of the Athenians the Archiflamines and t Cic prò domo suâ ad Pontifices Cum multa divinitus Pon●ifices a majoribus nostris in venta atque instituta sunt tum nihil praeclarius quam quod vos cosdem religionibus deorum immortalium summae reipublicae prae esse voluerunt Pontifices of the Romanes the Muphteyes of the Turkes the Brameres of the Indians the Druides of the ancient Brittaines were trusted with Justice as well as Religion and that for important considerations For sith mortall men cannot prescribe against God nor dispence with his commandements sith the divine law is the supreme law to which lyeth an appeale from all humane statutes and ordinances they who by their calling are Interpreters of that law might well be thought fit Umpires in all controversies concerning the equity of lawes and conformity to the divine especially in such points wherein the lawes trench upon holy things But I list not in the heat of modern oppositions to drink of the waters of strife let that question passe whether sacred persons expert in the divine law are not fittest to judge in secular causes of greatest moment this I am sure Judges must be if not in orders yet eminently religious and skilfull in the law of God for the judgement they are to give is u Deut. 1.17 Gods If a Judge be not religious he will never be zealous for Gods honour nor severely punish the breaches of the first Table If a Judge feare not God hee will feare the face of man and flye backe when he should stand out for a poore

where divers candles or torches in a roome concurre to enlighten the place the light of them remaineth impermixt as the Optickes demonstrate by their severall shadowes so all the divine graces conjoyne their lustre and vertue to adorne and beautifie the inward man yet their nature remaines distinct as their speciall effects make it evident to a single and sharp-sighted eye God was in the bush that burned and consumed not yet God was not the bush The holy Ghost was in the fiery cloven tongues yet the holy Ghost was not the tongues The spirits runne along in the arteries with the purer and refined blood yet the spirits are not the blood The fire insinuateth it selfe into all the parts of melted metall and to the eye nothing appeareth but a torrent of fire yet the fire is not the metall in like manner zeale shineth and flameth in devotion love godly jealousie indignation and other sanctified desires and affections it enflameth them as fire doth metall it stirreth and quickeneth them as the spirits doe the blood yet zeale is not those passions neither are all or any of them zeale howsoever the schooles rather out of zeale of knowledge than knowledge of zeale have determined the contrary 2 Secondly zeale is defined to bee not a morall vertue but a divine gift or grace of the Spirit the Spirit of God is the efficient cause and the Spirit of man is the subject which the Apostle intimates in that phrase i Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being fervent or zealous in Spirit This fire like that of the Vestals is kindled from heaven by the beames of the Sunne of righteousnesse not from any kitchen on earth much lesse from hell They therefore qui irae suae stimulum zelum putant they who imagine the flashes of naturall choler are flames of spirituall zeale toto coelo errant are as farre from the marke as heaven is distant from the earth No naturall or morall temper much lesse any unnaturall and vitious distemper can commend us or our best actions to God and men as zeale doth The fire of zeale like the fire that consumed Solomons sacrifice commeth downe from heaven and true zealots are not those Salamanders or Pyrausts that alwayes live in the fire of hatred and contention but Seraphims burning with the spirituall fire of divine love who as Saint Bernard well noteth kept their ranke and station in heaven when the other Angels of Lucifers band that have their names from light fell from theirs Lucifer cecidit Seraphim stant to teach us that zeale is a more excellent grace than knowledge even in Angels that excell in both Howbeit though zeale as farre surpasse knowledge as the sunne-beame doth a glow-worme yet zeale must not be without knowledge Wherefore God commandeth the Priest when hee k Exod. 30.8 lighteth the lamps to burne incense though the fire bee quicke and the incense sweet yet God accepteth not of the burning it to him in the darke The Jewes had a zeale as the l Rom. 10.2 Apostle acknowledgeth and the Apostle himselfe before his conversion yet because it wanted knowledge it did them and the Church of God great hurt No man can bee ignorant of the direfull effects of blind zeale when an unskilfull Phaeton takes upon him to drive the chariot of the sunne hee sets the whole world in a combustion What a mettled horse is without a bridle or a hot-spurred rider without an eye or a ship in a high winde and swelling saile without a rudder that is zeale without knowledge which is like the eye in the rider to choose the way or like the bridle in the hand to moderate the pace or like the rudder in the ship to steere safely the course thereof Saint m Inser 22. in Cant. Bernard hits full on this point Discretion without zeale is slow paced and zeale without discretion is heady let therefore zeale spurre on discretion and discretion reyne zeale fervor discretionem erigat discretio fervorem regat Discretion must guide zeale as it is guided by spirituall wisedome not worldly policy and therefore Thirdly I adde in the definition of zeale that it quickeneth and enflameth all our holy desires and affections according to the direction of spirituall wisdome For wisdome must prescribe zeale when and where and how far and in what order to proceede in reforming all abuses in Church and State and performing all duties of religious piety and eminent charity What Isocrates spake sometime of valour or strength is as true of zeale viz. n Isoc ad Dem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that zeale and resolution with wisedome doth much good but without it doth much mischiefe to our selves and others like granadoes and other fire-works which if they be not well looked to and ordered when they breake do more hurt to them that cast them than to the enemie Yet that we be not deceived in mistaking worldly policy for wisdome I adde spirituall to difference it from carnall morall or civill wisedome for they are too great coolers they will never let zeale exceed the middle temper of that * Vibius Statesman in Tiberius Court who was noted to bee a wise and grave Counseller of a faire carriage and untainted reputation but hee would o Juven sat 4. Ille igitur nunquam direxit brachia contra torrentem never strike a stroake against the streame hee would never owne any mans quarrell hee would bee sure to save one Such is the worldly wise man hee will move no stone though never so needfull to bee removed if hee apprehend the least feare that any part of the wall will fall upon himselfe The p Cic. de orat l. 1. Tempus omne post consulatum objecimus iis fluctibus qui per nos à communi peste depulsi in nosmetipsos redundarunt Romane Consul and incomparable Oratour shall bee no president for him who imployed all his force and strength to keepe off those waves from the great vessel of the State which rebounded backe againe and had neere drowned the cocke-boate of his private fortune Hee will never ingage himselfe so farre in any hot service no not though Gods honour and the safety of the Church lye at stake but that he will be sure to come off without hazzard of his life or estate Hee hath his conscience in that awe that it shall not clamour against him for not stickling in any businesse that may peradventure reflect upon his state honour or security In a word peradventure he may bee brought with much adoe to doe something for God but never to suffer any thing for him This luke-warme Laodicean disposition the lesse offensive it is to men the more odious it is to God who is a jealous God and affecteth none but those that are zealous for his glory he loveth none but those that will bee content to expose themselves to the hatred of all men for his names sake Hee q