Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	church_n	reason_n	1,519	5	4.9993	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03425	The king's request: or, Dauid's desire A sermon preached at the last generall fast holden at Yorke, the 21. of Aprill last. By Phinees Hodson Doctour of Diuinity, and Chancellour of the Metropoliticall Church of St. Peter-Yorke.	Hodson, Phineas, d. 1646.	1628 (1628)	STC 13551; ESTC S104137	19,311	38

heauen but thee and I desire nothing in the earth with thee Ps 73. Not onely nothing aboue him but nothing with him His flesh may faile so may his heart yet so long as he may looke vpon this beauty Thou art saith he to God the strengh of my heart and my portion for euer the 26. verse Yea from the sight of this beauty was it that the Apostles flesh did in a sort faile that it did not faile for he desired to be dissolued and to be with Christ and the Church in the Cant. was so farre rapt in this contemplation of this admirable heauenly beauty which she saw in our blessed Sauiour that impatient of delay and as she after professeth sick of loue Cant. 2. she requests in the first of Cant. Let him kisse me with the kisses of his mouth And now saith Saint Augustine Aliud desidera si maius si melius si suavius inveneris if hauing felt such pleasure such delight if hauing seene such comelinesse such beauty as the good pleasure of the Lord manifested vnto thee in the forme of a Sauiour and bringing saluation vnto thy soule doth represent vnto thee goe to and loue something else if any thing be greater be better be sweeter Yet all this while we doe not see him face to face but once we shall and know him as wee are knowne In the meane time this is our comfort that as S. Augustine saith though we cannot so see him though there be not here Potestas videndi yet here there is Gratia promerendi ut videre possimus and though we see him not here in glory yet here wee see him in grace and no man beholds him face to face in the next world that by grace beholds not his beauty in this therefore our Prophet desires of God in the ninth verse of this Psalme that since he would so gladly behold his beauty it would please God not to hide his face from him Onely let me exhort you that while you seeke this beauty and make it your Primum you neglect not deceiuing your selues as a way to it to promooue the beauty of the Church and Common wealth which principally consists in order and vnitie For these two make decency which is beauty for that which is beautifull is decent and that which is decent is beautifull and neither of these can be without order and vnitie Hence the Apostle as if all beauty were in order Let all things be done decently and in order 1 Cor. 14. and last And indeed order and vnity which is nothing but explicite order are the outward beauty the beauty of the body of the Church the inward beauty or the soules is holinesse that 's it makes her all glorious within But that beauty wee cannot so well discerne as beleeue it 's onely seene of God because the residence of it is in the heart and vnlesse we in some measure pertake of that beauty and bee gracious by it in the eyes of God by being holy as he is holy he will neuer shew vs his owne beauty for they must be beautifull themselues in some measure that enioy such a beauty as his is therefore the spouse in the Cant. 8.6 would be set as a seale on Christs heart that if it were possible the print might not more resemble the seale then shee her Sauiour And indeed this is the prime feature that takes him this is that beauty that wounds his heart Cant. 4.9 when we thus looke vpon our Sauiour wee ouercome him Cant. 6.4 for this aboue all things makes his desire towards vs Cant. 7.10 and there 's no surer possession we can haue no greater conquest we can make then by possessing and speeding by the desire of those wee conquer and possesse Feare keepes good quarter but it 's onely by the rod remoue that and we recoile but desire yeelds all and alwaies If his desire be to vs we doe ouercome him and all his by that conquest all his blessings all his pleasures all his graces all his ioyes are enfeofed and estated vpon vs. Then get holinesse the beautie of holinesse 1 Chr. 16.29 for that 's it is so attractiue so strong so preualent But whilest you labour for this inward beautie you must take care likewise for the outward For though holinesse make her glorious within yet if we neglect vnity and order her cloathing will not not be as is fit for the Kings daughter and for his Spouse that is the chiefest of ten thousand of wrought gold and Needle-worke She may be beautifull and yet want her ornaments wherewith she should be dressed And I doubt not but when our Sauiour in the fourth of the Canticles brake out into that admiration of her Behold thou art faire my loue behold thou art faire thine eyes are like the Doues and so passeth to her haires and her teeth and her lips and her necke and her breasts hee tooke pleasure euen in these outward ornaments of Order and Vnity which are nothing else but vnanimity and vniformity And in expresse tearmes we haue order which is vniformity when he compares her teeth to a flocke of sheepe in good order the second verse of that Chapter there 's vniformity And when a multitude of men like haires on a Virgins head are well set the first verse and are all like one entire body there 's vnanimity When the Churches lips are like a thread of Scarlet there 's vniformity And when her talk is comly both in the third verse there 's vnanimity for where it 's crossing there 's no vnity This is her necke built for defence Let the holy Church of God be beautified and guarded with vnanimity and vniformity and they will be to her as a thousand Shields and as all the Targets of the strong men Cantic 4.4 I must confesse that of late whatsoeuer our inward beauty hath beene we haue wanted the outward both in Church and state And surely I see no great cause to hope for amends in the Church at least in these parts where with many nothing but singularity is accounted sanctity whilest men hold of this man and of that man of this Church and of that Church and yet by no reason by no authority can be brought to see that they are carnall though the Apostle concludes against them strongly as conuinced when one saith I am Pauls and another I am Apolloes 1 Corinth 3. are ye not carnall And for the State we cannot but acknowledge the diuisions in it whilest by the practises of some louers of themselues the Prince hath beene rent from the people and the people from the Prince as hath appeared by those distractions in the highest Court the onely meanes to ingratiate Prince and people one to another When the bed entertaines iarres betweene man and wife what shall reconcile them when the mercies of men are cruell what can soften them and when the house of Vnity and Order the Fountaine from whence it should flow and streame