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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	church_n	great_a	2,167	5	3.1621	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20642	Foure sermons vpon speciall occasions. (Viz.) 1. A sermon preached at Pauls Crosse. 2. To the Honorable, the Virginia Company. 3. At the consecration of Lincolnes Inne Chappell. 4. The first sermon preached to K. Charles at St. Iames, 1625. By Iohn: Donne. Deane of Saint Pauls, London	Donne, John, 1572-1631.; Donne, John, 1572-1631. Sermon upon the xx. verse of the v. chapter of the booke of Judges. aut; Donne, John, 1572-1631. Sermon upon the viii. verse of the I. chapter of the Acts of the Apostles. aut; Donne, John, 1572-1631. Encaenia. aut; Donne, John, 1572-1631. First sermon preached to King Charles, at Saint James. aut	1625 (1625)	STC 7042; ESTC S114207	75,778	242

Orders When by his Maiesties leaue we meet in our Conuocations and being met haue his further leaue to treat of remedies for any disorders in the Church our Constitutions are Canons Canons are Rules Rules are Orders Parliaments determine in Lawes Iudges in Decrees wee in Orders And by our Seruice in this Mother Church we are Canonici Canons Regular Orderly men not Canonistae men that know Orders but Canonici men that keepe them where wee are also called Prebendaries rather à Praebendo then à Praebenda rather for giuing example of obedience to Orders then for any other respect In the Romane Church the most disorderly men are their men in Orders I speake not of the viciousnesse of their life I am no Iudge of that I know not that but they are so out of all Order that they are within rule of no temporall Law within iurisdiction of no Ciuill Magistrate no secular Iudge They may kill Kings and yet can be no Traytors they assigne their reason Because they are no Subiects He that kils one of them shall be really hang'd and if one of them kill hee shall be Metaphorically hang'd hee shall bee suspended Wee enioy gratefully and wee vse modestly the Priuiledges which godly Princes out of their pietie haue affoorded vs and which their godly Successours haue giuen vs againe by their gracious continuing of them to vs but our Profession of it selfe naturally though the very nature of it dispose Princes to a gracious disposition to vs exempts vs not from the tye of their Lawes All men are in deed we are in Deed and in name too Men of Orders and therefore ought to be most ready of all others to obey Now beloued Aquin. Ordo semper dicitur ratione principij Order alwayes presumes a head it alwayes implyes some by whom wee are to be ordered and it implyes our conformitie to him Who is that God certainly without all question God But betweene God Man we consider a two-fold Order One as all creatures depend vpon God as vpon their beginning for their very Being and so euery creature is wrought vpon immediately by God and whether hee discerne it or no does obey Gods order that is that which God hath ordained his purpose his prouidence is executed vpon him accomplishd in him But then the other Order is not as man depends vpon God as vpon his beginning but as he is to be reduced and brought back to God as to his end that is done by meanes in this world What is that meanes for those things which wee haue now in consideration the Church But the body speaks not the head does It is the Head of the Church that declares to vs those things whereby we are to be ordered This the Royall and religious Head of these Churches within his Dominions hath lately had occasion to do And in doing this doth he innouate any thing offer to doe any new thing Do we repent that Canon Constitution in which at his Maiesties first comming we declar'd with so much alacrity as that it was the second Canō we made That the King had the same authoritie in causes Ecclesiasticall that the godly Kings of Iudah and the Christian Emperors in the primatiue Church had Or are we ignorant what those Kings of Iudah and those Emperors did We are not wee know them well Take it where the power of the Empire may seem somwhat declind in Charls the great we see by those Capitularies of his that remain yet what orders he gaue in such causes there he saies in his entrance to them Nemo presumptuosum dicat Let no man call this that I doe an vsurpation to prescribe Orders in these cases Nam legimus quid Iosias fecerit We haue red what Iosiah did and we know that wee haue the same Authoritie that Iosiah had But that Emperor consulted with his Clergie before he published those Orders It is true he sayes he did But he from whom we haue receiued these Orders did more then so His Maiesty forbore til a representation of some inconueniēces by disorderly preaching was made to him by those in the highest place in our Clergie and other graue and reuerend Prelates of this Church they presented it to him and thereupon hee entred into the remedie But that Emperour did but declare things constituted by other Councells before but yet the giuing the life of execution to those Constitutions in his Dominions was introductorie and many of the things themselues were so Amongst them his 70. Capitularie is appliable to our present case there hee sayes Episcopi videant That the Bishops take care that all Preachers preach to the people the Exposition of the Lordes Prayer and he enioynes them too Ne quid nouum ne quid non Canonicum That no man preach any new opinion of his owne nay though it bee the opinion of other learned men in other places yet if it be Non Canonicum not declared in the vniuersall Church not declared in that Church in which he hath his station he may not preach it to the people And so he proceeds there to Catechistical Doctrine That is not new then which the Kings of Iudah did and which the Christian Emperours did But it is new to vs if the Kings of this kingdome haue not done it Haue they not done it How little the Kings of this kingdome did in Ecclesiasticall causes then when by their conniuence that power was deuold into a forraine Prelates hand it is pitie to consider pitie to remember pitie to bring into Contemplation And yet truly euen then our Kings did exercise more of that power then our aduersaries who oppose it will confesse But since the true iurisdiction was vindicated and reapplyed to the Crowne in what iust height Henrie the eight and those who gouerned his Sonnes minoritie Edward the sixt exercised that iurisdiction in Ecclesiasticall causes none that knowes their Story knowes not And because ordinarily wee settle our selues best in the Actions and Precedents of the late Queene of blessed and euerlasting memory I may haue leaue to remember them that know and to tell them that know not one act of her power and her wisedome to this purpose When some Articles concerning the falling away from iustifying grace and other poynts that beat vpon that haunt had been ventilated in Conuenticle and in Pulpits too and Preaching on both sides past and that some persons of great place and estimation in our Church together with him who was the greatest of all amongst our Clergy had vpon mature deliberation established a resolution what should bee thought and taught held and preached in those poynts and had thereupon sent down that resolution to be published in the Vniuersitie not vulgarly neither to the people but in a Sermon Ad Clerum onely yet her Maiestie being informed thereof declared her displeasure so as that scarce any houres before the Sermon was to haue been there was a Countermaund an Inhibition to the

is a Ship for euer if you repaire it So sayes hee Honour is Honour and so say wee A good Conscience is a good Conscience for euer if you repaire it But sayes he well Aliquid famae addendum ne putrescat Honour will putrifie and so will a good Conscience too if it be not repaired He that hath done Nothing must begin and hee that hath done something for Gods cause must doe more if hee will continue his name in the Booke of Life though God leaue no one particular action done for his glorie without glorie as those who assisted his glorie heere haue a glorious Commemoration in this Song In the fifteenth verse Princes haue their place The Princes of Issachar were with Deborah when the King goes to the field Many who are in other cases Priuiledged are by their Tenures bound to goe It is a high Tenure to hold by a Crowne And when God of whome and whome onely they hold that hold so goes into the field it becomes them to goe with him But as God sits in Heauen and yet goes into the field so they of whome God hath said Yee are Gods the Kings of the Earth may stay at home and yet goe too They goe in their assistance to the Warre They goe in their Mediation for Peace They goe in their Example when from their sweetnesse and moderation in their Gouernement at home their flowes out an instruction a perswasion to Princes abroad Kings goe many times and are not thanked because their wayes are not seene and Christ himselfe would not alwayes bee seene In the eight of Iohn he would not be seene When they tooke vp stones to stone him he withdrew himselfe inuisibly hee would not be seene When Princes find that open actions exasperate they doe best if they be not seene In the sixth of Iohn Christ would not bee seene When they would haue put vpon him that which was not fit for him to take when they would haue made him King he withdrew himselfe and was not seene When Princes are tempted to take Territories or possessions in to their hands to which other Princes haue iust pretences they doe best if they withdrawe themselues from engagements in vnnecessarie Warres for that 2. Reg. 23.29 that onely was Iosiahs ruine Kings cannot alwayes goe in the sight of Men and so they lose their thankes but they cannot goe out of the sight of God and there they neuer lose their reward For the Lord that sees them in secret shall reward them openly with peace in their owne States and Honour in their owne Chronicles as here for assisting his cause hee gaue the Princes of Issachar a roome a straine in Deborah and Barakes Song And in the ninth verse the Gouernors the great Officers haue their place in this praise My heart is towards the Gouernors of Israel that offered themselues willingly It is not themselues in person Great Officers cannot doe so They are Intelligences that moue great Spheares but they must not bee mou'd out of them But their glorie here is their willingnesse That before they were inquired into how they carried themselues in their Offices before they were intimidated or soupled with fines and ransomes voluntarily they assisted the cause of God Some in the Romane Church write that the Cardinalls of that Church are so incorporated into the Pope so much of his body and so bloud of his bloud that in a feuer they may not let bloud without his leaue Truly the great Persons and Gouernors in any state are so noble and neere parts of the King as that they may not bleed out in any subuentions and assistances of such causes vnder-hand as are not auowd by the King for it is not euident that that cause is Gods cause at least not euident that that way is an assistance of Gods cause But a good and tractable and ductile disposition in all courses which shall lawfully bee declared to bee for Gods glorie then not Contra but Praeter not against but besides not in opposing but in preuenting the Kings will before hee vrge before he presse to be willing and forward in such assistances this giues great Persons Gouernors and Officers a verse in Baraks and Deborahs Song and Deborah and Baraks Song is the Word of God The Merchants haue their place in that verse too For as wee said before those who ride vpon white Asses which was as honorable a transportation as Coaches are now are by Peter Martyr amongst ours and by Serarius the Jesuit amongst others well vnderstood to be the Merchants The greatnesse and the dignitie of the Merchants of the East is sufficiently expressed in those of Babylon Thy Merchants were the great Men of the Earth Apoc. 18.23 And for the Merchants of the West we know that in diuers forraine parts their Nobilitie is in their Merchants their Merchants are their Gentlemen And certainly no place of the world for Commodities and Situation better disposed then this Kingdome to make Merchants great You cannot shew your greatnesse more then in seruing God with part of it you did serue before you were free but here you do both at once for his seruice is perfect freedome I am not here to day to beg a Beneuolence for any particular cause on foot now there is none but my Errand in this first part is first to remoue iealousies and suspitions of Gods neglecting his businesse because he does it not at our appointment and then to promoue and aduance a disposition to assist his cause and his glory in all wayes which shall bee declar'd to conduce thereunto whether in his body by relieuing the poore or in his house by repairing these walls or in his honour in employments more publique And to assure you that you cannot haue a better debter a better pay-master then Christ Iesus for all your Entayles and all your perpetuities doe not so nayle so hoope in so riuet an estate in your posteritie as to make the Sonne of God your Sonne too and to giue Christ Iesus a Childes part with the rest of your Children It is noted perchaunce but out of leuity that your Children doe not keepe that which you get It is but a calumny or but a fascination of ill wishers We haue many happy instances to the contrarie many noble families deriued from you One enough to enoble a World Queene ELIZABETH was the great granchild of a Lord Maior of London Our blessed God blesse all your Estates and blesse your posteritie in a blessed enioying therof But truly it is a good way to that amongst all your purchases to purchase a place in Barak and Deborahs Song a testimonie of the Holy Ghost that you were forward in all due times in the assistance of Gods cause That testimonie in this Seruice in our Text haue the Iudges of the Land in the same verse too ye that sit in Iudgement Certainly Men exercised in Judgement are likeliest to thinke of the last Iudgement Men accustomed to

had nothing to say of America So the first part of our Text will bee as that first Hemisphere all which the ancient Expositors found occasion to note out of these words will be in that but by the new discoueries of some humors of men and rumors of men we shall haue occasion to say somewhat of a second part to The parts are first the Literall the Historicall sense of the words And then an emergent a collaterall an occasionall sense of them The explication of the wordes and the Application Quid tunc Quid nunc How the words were spoken then How they may be applied now will be our two parts And in passing through our first wee shall make these steps First God can and sometimes doth effect his purposes by himselfe intirely immediatly extraordinarily miraculously by himselfe But yet in a second place we shall see by this story That he lookes for assistance for concurrence of second causes and subordinate meanes And that therefore God in this Song of Deborah hath prouided an honourable commemoration of them who did assist his cause for the Princes haue their place Verse 15 The Princes of Issachar were with her And then the Gouernours The great Persons the great Officers of the State haue their place in this honour That they offered themselues willingly to that seruice And after them the Merchants Verse 9. for those who are said there Verse 10 to ride vpon white Asses to be well mounted according to the manner of those Nations are by Peter Martyr amongst our Expositors and by Serarius the Iesuite amongst the others fitly vnderstood to be intended of Merchants And in the same verse the Iudges are honorably remembred Those that sit in Iudgement And a farre vnlikelier sort of people then any of these in the same verse too Those that walked by the way Idle and discoursing men that were not much affected how businesse went so they might talke of them And lastly the whole people in generall Verse 2. how poore soeuer they haue euidence from this record That they offered themselues and what will they denie that offer themselues and willingly to this imploiment And then God hauing here afforded this honourable mention of them who did assist him he layes also a heauy note vpon such who for collaterall respects preuaricated or withdraw themselues from his seruice Verse 16. perticularly vpon Ruben who was diuided by greatnesse of heart And vpon Dan Verse 17. who remained in his ships And therefore to the encouragement of those who did assist him in any proportion though their assistance were no wayes competent against so potent an enemy God fought for himselfe too They fought from Heauen The starres in their order fought against Sisera And these will be the branches or circumstances of our first part for the particulars of the second we shall open them more commodiously for your memory and vse then when we come to handle them then now Now we proceed to those of the first part Part 1. And into those I passe with this protestation That in all which I shall say this day beeing to speake often of God in that Notion as he is Lord of Hostes and fights his owne battailes I am farre from giuing fire to them that desire warre Peace in this world is a pretious Earnest and a faire and louely Type of the euerlasting peace of the world to come And warre in this world is a shrewd and fearefull Embleme of the euerlasting discord and tumult and torment of the world to come And therefore our Blessed God blesse vs with this externall and this internall and make that lead vs to an eternall peace But I speake of this subiect especially to establish and settle them that suspect Gods power or Gods purpose to succour those who in forraine parts grone vnder heauie pressures in matter of Religion or to restore those who in forraine parts are deuested of their lawfull possessions and inheritance and because God hath not done these great workes yet nor yet raised vp meanes in apparance and in their apprehension likely to effect it That therefore God likes not the cause and therefore they begin to bee shaked in their owne Religion at home since they thinke that God neglects it abroad But beloued since God made all this world of nothing cannot hee recouer any one peece thereof or restore any one peece with a little In the Creation his production of specifique formes and seuerall Creatures in the seuerall dayes was much very much but not very much compared with that which he had done immediatly before when he made Heauen and Earth of nothing For for the particular Creatures God had then Praeiacentem Materiam he had stuffe before him enough to cut out Creatures of the largest sise his Elephants of the Earth his Whales and Leuiathans in the Sea In that matter there was Semen Creaturarum The Seed of all Creatures in that stuffe But for the stuffe it selfe the Heauen and Earth God had not Semen Coeli any such seed of Heauen as that he could say to it doe thou hatch a Heauen he had not any such Semen terrae as that hee could bid that grow vp into an Earth There was nothing at all and all that is was produced from that and then who shall doubt of his proceeding if by a little he will doe much He suffered his greater works to be paraleld or to be counterfeit by Pharaohs Magicians but in his least in the making of Lice hee brought them to confesse Digitum Dei the finger of God and that was enough The arme of God the hand of God needs not where he will worke his finger is enough It was not that imagination that dreame of the Rabbins that hindered the Magicians who say that the Deuill cannot make any Creature lesse then a Barley corne As it is with men they misconceiue it to be with the Deuill too harder to make a little clocke a little picture any thing in a little then in a larger forme That was no part of the reason in that case but since man ordinarily esteemes it so and ordinarily admires great workes in little forme why will he not be content to glorifie God that way in a faithfull confidence that hee can and will doe great workes by weake meanes Should God haue stayd to leuie and arme and traine and muster and present men enow to discomfit Sennacherib Hee tooke a neerer way he slew almost two hundreth thousand of them in one night by an Angell Esa 37.36 Should God haue troubled an Angell to satisfie Elisha his seruant Onely by apparition in the cloudes 2. Reg. 5.16 he brought him to acknowledge that there were more with them then with the Enemy when there was none He troubled not so much as a cloud he imployed no Creature at all against the Philistines when they came vp with thirty thousand Chariots 1. Sam. 23 5 but hee breathed a

That 's not the lesse true Acts 7.48 that the most High dwells not in Temples made with handes though God accept at our hands our dedication of certaine places to his seruice manifest his working more effectually more energetically in those places then in any other for when we pray Our Father which art in Heauen Chrysostome It is not sayes Saint Chrysostome that wee deny him to bee heere where wee kneele when we say that Prayer but it is that we acknowledge him to be there where he can graunt and accomplish our prayer It is as Origen hath very well expressed it Origen Vt in melioribus mundi requiramus Deum That still wee looke for God in the best places looke for him as he heares our petitions here in the best places of this world in his House in the Church looke for him as he graunts our petition in the best place of the next world at the right hand and in the bosome of the Father Deut. 30.13 When Moses sayes that the word of God is not beyond Sea he addes It is not so beyond Sea as that thou must not haue it without sending thither When he sayes there it is not in heauen he adds not so in heauen as that one must goe vp before hee can haue it The word of God is beyond Sea the true word truly preached in many true Churches there but yet we haue it here within these Seas too God is in Heauen but yet hee is here within these walles too And therefore the impietie of the Manicheans exceeded all the Gentiles who concluded the God of the Old Testament to be an impotent an vnperfect God because hee commaunded Moses first to make him a Tabernacle and then Salomon to make him a Temple as though he needed a House God does not need a house but man does need that God should haue a House And therefore the first question that Christs first Disciples asked of him was Magister vbi habitas they would know his standing house where he hath promised to bee alwaies within and where at the ringing of the Bell some body comes to answere you to take your errand to offer your Prayers to God to returne his pleasure in the preaching of his Word to you The many and heauy Lawes with which sacred and secular stories abound against the prophanation of places appropriated to Gods seruice and that religious custome that passed almost through all ciuill Nations that an oath which was the bond between man and man had the stronger Obligation if that were taken in the Church in the presence of God for such was the practise of Rome towards her enemies Tango aras mediosque ignes to make their vowes of hostility in the Church and at time of diuine Seruice and such is their practise still they seale their Treasons in the Sacrament such was Romes practise towards others and such was the practise of others towards Rome for so Anniball sayes that his father Amilcar swore him at the Altar that he should neuer bee reconciled to Rome And such is your practise still as often as you meet here you renew your band to God that you will neuer bee reconciled to the Superstitions of Rome all these and all such as these and such as these are infinite heap vp testimonies that euen in Nature there is a disposition to apply and appropriate certaine places to Gods seruice And this impression in nature is illustrated in the Law as the time so the place is distinguished Yee shall keepe my Sabboths Leui. 19.30 there is the time and you shall reuerence my Sanctuary there is the place But that they may be reuerenced that they may bee Sanctuaries they are to be sanctified and that 's the Encaenia the Dedication Euen in those things which accrue vnto God and become his Encaenia by another title then as he is Lord of all by Creation that is by appropriation by dedication to his vse and Seruice There is a Lay Dedication and an Ecclesiasticall Dedication I hope the distinction of Laytie and Clergie the words scandalize no man Luther and Caluin too might haue iust cause to decline the words as they did when so much was ouer-attributed to that Clergie which they intend as that they were so Sors Domini the Lords portion as that the world had no portion in them and yet they had the greatest portion of the world and howe little soeuer they had to doe with God yet no State no King might haue any thing to doe with them But as long as we declare that by the Layetie we intend the people glorifying God in their secular callings and by the Clergie persons seposed by his ordinance for spirituall functions The Layetie no farther remoou'd then the Clergie The Clergie no farther entitled then the Layetie in the blood of Christ Iesus neither in the effusion of that blood vpon the Crosse nor in the participation of that blood in the Sacrament and that an equall care in Clergie and Layetie of doing the duties of their seuerall callings giues them an equall interest in the ioyes and glory of heauen I hope no man is scandaliz'd with the names The Lay Dedication then is the voluntary surrendring of this piece of ground thus built to God For we must say as Saint Peter said to Ananias Acts 5.4 Whiles it remain'd was that not your owne and now when that is raised sauing that there was Dedicatio Intentionalis a purpose from the beginning to appropriate it to this holy vse might you not till this houre haue made this roome your Hall if you would But this is your Dedication that you haue cheerfully pursued your first holy purposes and deliuer now into the hands of this seruant of God the Right Reuerend Father the Bishop of this See a place to be presented to God for you by him not misbecomming the Maiestie of the great God who is pleased to dwell thus amongst vs. What was spent in Salomons Temple is not told vs. What was prepared before it was begun is such a summe as certainly if all the Christian Kings that are would send in all that they haue at once to any one seruice all would not equall that summe They gaue there till they who had the ouer-seeing therof complain'd of the abundance and proclaim'd an abstinence Yet there was one who gaue more then all they for Christ sayes the poore widdow gaue more then all the rest because she gaue all she had There is a way of giuing more then she gaue I who by your fauours was no strāger to the beginning of this work and an often refresher of it to your memories and a poore assistant in laying the first stone the materiall stone as I am now a poore assistant again in this laying of this first formall Stone the Word Sacrament and shall euer desire to be so in the seruice of this place I I say can truly testifie