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	ecclesiastical_a	power_n	2,792	5	5.0447	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20654	A sermon vpon the XX. verse of the V. chapter of the booke of Ivdges wherein occasion was iustly taken for the publication of some reasons, which His Sacred Maiestie had been pleased to giue, of those directions for preachers, which hee had formerly sent foorth : preached at the Crosse the 15th. of September. 1622 / by Iohn Donne ..., ; and now by commandement of His Maiestie published, as it was then preached.	Donne, John, 1572-1631.	1622 (1622)	STC 7054; ESTC S1535	27,357	74

calling wee are said to take Orders Yours are called Trades and Occupations and Mysteries Law and Phisicke are called Sciences and Professions many others haue many other names ours is 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 enjoy 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 Ordo semper dicitur ratione Aquin. 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 Con emplation 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

in our Text haue the Iudges of the Land in the verse too ye that fit in Iudgement Certainly Men exercised in Judgement are likeliest to thinke of the last Iudgement Men accustomed to giue Iudgement likeliest to thinke of the Iudgement they are to receiue And at that last Iudgement the Malediction of the left hand falls vpon them that haue not harbored Christ not fed him not clothed him And when Christ comes to want those things in that degree that his Kingdome his Gospell himselfe cannot subsist where it did without such a sustentation an omission in such an assistance is much more heauie All Iudgements end in this Suum cuique to giue euery one his owne Giue God his owne and hee hath enough giue him his owne in his owne place and his cause will be preferred before any Ciuill or Naturall obligation But God requires not that pay euery other Man first owe nothing to any Man pay your Children apportion them conuenient portions Pay your estimation your reputation liue in that good fashion which your ranke and calling calls for when all this is done of your superfluities beginne to pay God and euen for that you shall haue your roome in Deborah and Baraks Song for Assistants and Coadiutors to him For a farre vnlikelier sort of people then any of these haue that in the same verse also Ambulantes super viam They that walke vp and downe idle discourcing Men Men of no Calling of no Profession of no sense of other Mens miseries and yet they assist this cause Men that sucke the sweet of the Earth and the sweat of other Men Men that pay the State nothing in doing the offices of mutuall societie and embracing particular vocations Men that make themselues but pipes to receiue and conuay and vent rumors but spunges to sucke in and powre out foule water Men that doe not spend time but weare time they trade not they plough not they preach not they plead not but walke and walke vpon the way till they haue walked out their sixe moneths for the renuing of bands euen these had some remorse in Gods cause euen these got into Deborah and Baraks Song for assisting there And lesse that is Poorer then these for in the Second verse the people are as forward as the Gouernors in the Ninth They offered themselues willingly They might offer themselues their persons It is likely they did and likely that many of them had nothing to offer but themselues And when Men of that pouertie offer part easily with that which was hardly got how acceptable to God that Sacrifice is we see in Christs testimonie of that Widdow who amongst many great giuers gaue her Mite That shee gaue more then all they because shee gaue all which testified not onely her Liberalitie to God but her Confidence in God that though shee left nothing shee should not lacke for that right vse doth Saint Augustine make of that example Diuites largiuntur securi de diuitijs pauper securus de Domino A rich man giues and feeles it not feares no want because hee is sure of a full Chest at home A poore man giues and feeles it as little because hee is sure of a bountifull God in Heauen God then can worke alone there wee set out yet he does require assistance that way wee went And to those that doe assist hee giues glory here so farre we are gone but yet this remaynes that hee layes notes of blame and reproach vpon them whom collaterall respects withdrew from this assistance For there is a kind of reproach and increpation laide vpon Reuben in that question Why abodest thou amongst the sheepfolds The diuisions of REVBEN were great Verse 16. thoughts of heart Ambition of precedencie in places of employment greatnes of heart and a lothnesse to be vnder the commaund of any other and so an incoherence not concurring in Counsailes and Executions retard oftentimes euen the cause of God So is there also a reproach and increpation Verse 17. vpon Dan in that question why did Dan remaine in his ships A confidence in their owne strength a sacrificing to their owne Nets an attributing of their securitie to their owne wisedome or power may also retard the cause of God that stayed Dan behinde Thus then they haue their thankes that doe thus their markes that doe not assist in Gods cause though God to encourage them that doe accomplish his worke himselfe They fought from heauen The Starres in their order fought against Sisera They fought sayes the Text but does not tell vs who least men should direct their thankes for that which is past or their prayers for future benefits to any other euen in heauen then to God himselfe The stars are nam'd It could not be feared that Men would pray to them sacrifice to them Angels Saints are not named Men might come to ascribe to them that which appertained to God onely Now these Stars sayes the text fought in their courses Manentes in Ordine they fought not disorderly It was no Enchantment no Sorcery no disordring of the frame or the powers or the influence of these heauenly bodies in fauor of the Israelites God would not be beholden to the Deuill or to Witches for his best friends It was no disorderly Enchantment nor it was no Miracle that disordered these Starres as in Iosuahs time the Sunne and Moone were disordred in their Motions But as Iosephus who relates this battaile more particularly sayes with whom all agree The naturall Influence of these heauenly bodies at this time had created and gathered such stormes and hayles as blowing vehemently in the Enemies face was the cause of this defeate for so wee might haue said in that deliuerance which God gaue vs at Sea They fought from heauen The Starres in their order fought against the Enemie Without coniuring without Miracle from heauen but yet by naturall meanes God preserued vs. For that is the force of that phrase and of that maner of expressing it Manentes in Ordine The Starres containing themselues in their Order fought And that phrase induces our second part the accommodation the occasionall application of these words God will not fight nor be fought for disorderly And therefore in illustration and confirmation of those words of the Apostle Let all things be done decently and in order Aquinas in his Commentaries vpon that place cites and applies this Text as words to the same purpose and of the same signification You sayes Saint Paul you who are Stars in the Church must proceede in your warfare decently and in order for the stars of heauen when they fight for the Lord they doe their seruice Manentes in Ordine containing themselues in their Order And so in our order we are come to our second part In which we owe you by promise made at first an Analysis a distribution of the steps and branches of this part now when wee are come to the handling thereof And thus wee