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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	efficient_a	end_n	final_a	2,172	5	9.9792	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19625	XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command	Andrewes, Lancelot, 1555-1626.; Buckeridge, John, 1562?-1631.; Laud, William, 1573-1645.	1629 (1629)	STC 606; ESTC S106830	1,716,763	1,226

then fructifie in the hand els it will not clense the whole man Now God onely is good and the universall good of all things and goodnesse it selfe If there be any good in man it is particular not universall and it is participatum Man is not good in himselfe but onely by participation Goodnesse in God is Essentia essence and being and he is so goodnesse that he cannot be but goodnesse good in himselfe and good of himselfe In man goodnesse is Accidens an Accident and such an accident as most commonly he is devoid of it but onely by the grace and likenesse of GOD So that man is good solâ similitudine bonitatis divinae onely by the similitude and imitation of the divine good the neerer to God the neerer to goodnesse and the further from God the more removed from all goodnesse So that as in every good the greatest good is most desired so in doing good that is ever best that joynes us most to our greatest good All Creatures are said to be good by the goodnesse of God Vt principio as the principle and efficient cause of all good 2. Vt Exemplari the patterne and exemplar and Idea according to which all good things are fashioned 3. Vt fine as the end and finall cause for which all things were made And the like is in this beneficence and doing of good For first it must be good à causa in regard of the first and efficient cause which is God as the good fruit proceeds from the good tree and the tree owes his goodnesse to God that transplants and waters it 2. It must be good in fundamento in respect of the foundation as the house and the living stones and spirituall buildings are therefore good because they are built upon the immoveable foundation the Rock Christ. And 3. it must be good à fine from the end to which it is referred it takes beginning from the Holy Ghost and the riches of grace and it must be directed onely to the supreame and grand end of all things God's glory and the reliefe of the poore members of Christ. And these two Beneficence and Communication the eminent and imperated Acts of true Religion the Mother of all vertues they are also the Acts of many other particular vertues For first they are the Acts of Charity because they proceed from the love of GOD 2. they are the acts of Iustice because Reliefe and sustentation is the due debt that is owing to the poore 3. they are the acts of Liberality and Bounty because the free gift of men not the merit of the needy 4. they are the acts of Mercy because they participate with the wants and miseries of the afflicted So that as impendere is Bonitatis to do good and distribute and bestow is the act of goodnesse so likewise rependere to pay them where we owe them is Iustitiae the worke of justice And therefore our goods they are not properly ours in such sort that we can carry them with us when we go hence but they are bona pa●perum so our goods that they are also the goods of the poore whereof we are rather Stewards then Proprietaries and Lords and he that so keepes and boords them that he doth not expend them to buy the kingdome of heaven with them at the hands of the poore Apsorum est Regnum he doth indeed detinere ●lienum he de frauds the poore and deteines that which is anothers And therefore the Psalme saith Dispersit dedit pauperibus Iustitia Ejus manet in eternum Psalme 112.9 He hath dispersed and given to the 〈◊〉 his righteousnesse endures for eve● not his mercy onely but his Iustice also Where by the way observe that there i● i● first Dispersit dedit he dispersed and gave to the poore heer in the text that ly●s before me this day it is Dedit dispersit He gave it and then he dispersed it to the poore in such sort that he did as it were study how to disperse it to all sorts of poore even as many kinds of poore as he could devise and find sit to receive it learned old men widowes children and prisoners and the like And this goodnesse whither we understand it plainely as the Intention of the heart that ●oth the good and the works of the hand that distributes and divides it or whither we understand it as some do that there is Beneficentia in ijs quae dantur beneficence in those ●●●ngs that are given and Communicatio in ijs quae servantur Communication 〈◊〉 those things that we give not because in these times Omnia erant communia 〈◊〉 things were in common and so they did communicate even those things which ●●ey did not communicate and distribute This goodnesse I say hath two proper●●es of true goodnesse First it is diffusivum sui diffusive of it selfe it imparts it self to ●s many as it can it heapes not all upon one as those do that robbe all others that they may enrich their heire Secondly it is unitivum Deo et proximo it is unitive and unites us to God for whose sake we do it and to our Neighbour to whom we doe it And surely as in civill States Quid leges sine moribus vanae proficiant what will the best lawes profit us if there be no obedience no manners are they not altogether vaine of lesse force then Spider's webbs and in Christianitie Quid fides sine operibus what will faith and knowledge profit us if it fructifie not in life and works what can Devotion and Iustice profit if Almes follow not He that will send an Embassage to GOD that shall surely speed he must send sighes from his heart teares from his eyes prayers from his mouth and also almes from his hands and they will prove of that force that GOD cannot denie them And if we will take with us the resolution of the learned out of the forme of the last Iudgement it will amount to thus much that not onely Peccata commissionis sinnes of commission or sinnes committed will condemne us but also Peccata omissionis sinnes of omission or omission of doing good as not feeding and clothing the poore will cast us into hell and auferre aliena non dare sua to take other men's goods from them either by force or fraud and not to give our owne to the poore both are damnable though not in same degree And therefore our Saviour's counsayle is well worth the learning Luke XVl. Make you friends of unrighteous Mammon that when you shall faile they may receive you into everlasting Tabernacles And these externall gifts they are the viaticum or viands to carry us to heaven for though Non hîc Coelum heaven be not heer in this life yet Hîc quaeritur Coelum heer in this life heaven is to be sought and heer it is either found or lost So then shall we fast from meat and not from sinne shall we pray and robbe the poore shall our

man is come ye know not what manner of spirit ye are of The spirit of Elias was good till the Sonne of man came but now He is come the da●● of that spirit is expired When the Sonne of man is come the spirit of ●l●as must be gone Now specially for Moses and he resigned lately in the mount Now no Law-giver no Prophet but CHRIST CHRIST now and His spirit to take place You move out of time will ye be of Elias's spirit and the Sonne of man is come A plaine Nescitis 6. The Fathers work out another Nescitis out of the Emphasis Vos Cuius spiritus Vos Vos is no idle word it makes a plaine separation betweene them and Elias Vos You why you are my Disciples I trow you must answer to Cujus spiritus vos cujus spiritus Tu. CHRIST 's Disciples and Elias's spirit that cannot be Choose ye now for of whose spirit ye are his Disciples ye must be If you be hi● what doe you heere with me gett you to his Tabernacle If ye be mine of with Elias's mantle and spirit both The Disciple and the Master are of one spirit To make a Disciple is nothing but to doe as GOD did at the doore of the Tabernacle Deut. 31.14 take of the Master's spirit and put it on the Disciples But if ye be of my spirit Ioh. 1.32 my spirit is in specie Columbae not Aquilae not of the Eagle that carrieth Iupiter's thunder-bolt but of the Dove that brings the olive-branch in her bill the signe of Non perdere sed salvare Gen. 8.11 If this spirit be in you let all your motions smell of the olive branch not of the thunder-bolt come from saving grace and not from consuming zeale 7. But yet the worst Nescitis is behinde For worse it is to be mistaken in CHRIST then in our selves And Him they mistooke in that they would move Him to that whose comming was contrarie quite contrarie to that they would have Him do This is a Nescitis indeed Verè nescitis qui petitis à Magistro mansuetudinis licentiam crudelitatis A nescitis to seeke at the hands of Him that is the Master of all meekenesse a licence to commit such crueltie The very title of the Sonne of man is enough for this For whatsoever as the Sonne of GOD He may doe it is kindly for Him as the Sonne of man to save the sonnes of men Specially being the Sonne of such men as He was the Sonne of Abraham Gen. 18.24 who entreated hard that even Sodome might not be destroyed The Sonne of Iacob who much misliked yea even cursed the wrath of his two sonnes in destroying Sichem Gen. 44 7· The Sonne of David who complained much of the sonnes of Zervia that they were too hard for him 2. Sam. 3.39 As CHRIST doth heere of the sonnes of Zebedee who as if indeed they had beene borne of a thunder-cloud and not of a man were so readie to make havock of the lives of men It cost the Sonne of man more to redeeme men Psal. 49.8 then to have them blowen up so lightly And if Iames and Iohn were to pay for them at His price they would not be so evill advised as to make such quick riddance of the lives of men CHRIST doth heere warrant us that to tell cujus spiritus the way is by ad quid venit what spirit is he of by to what end comes he whither blowes it which way is his face to salvare or to perdere For to the end of his comming GOD hath framed his spirit You may know it by His first Text. The Spirit of the LORD is upon me to heale the broken to deliver the captive to save that was lost He sent me Luk 4.18 therefore He was sent and therefore He came You may know it by His name IESVS a SAVIOVR you may know it by his Simile's no destroying creatures a a Ioh. 1.29 Lamb no Wolfe a b Matt. 23.37 Henn no Kite a c Io. 15.1 Vine no bramble d Iud. 9.15 out of which came fire to burne up all the trees in the forrest Of His comming cleane contrarie to this speakes the Prophet e Psal. 72.6 He shall come downe like the raine speakes the Apostle f 1 Ioh. 5.6 Hic est ille IESVS qui venit in aquâ that came in water to quench not in fire to consume Againe that He doth not this non perdere sed salvare by accident as it hitts but on sett purpose It was the cause the finall cause the very end GOD sent Him and He came for In which point to take away Nescitis cleane for ever he setts it downe positively and privatively both wherefore He came not and wherefore He came Came not to destroy but came to save this is plaine dealing But first not to destroy that they which cannot save may yet be sure not to destroy any but if they can not onely not destroy but save too as CHRIST doth But of these CHRIST came 〈…〉 ●ne end hath but one office came not to the other and this would be 〈◊〉 The Cardinall beginnes his booke to the Pope Duplex Petri officium Pascere ●ccîdere CHRIST had but one to feed to save Another there is Ioh 8.44 was 〈◊〉 ab initio But if Saint Peter have gotten two offices he hath one more then ●HRIST CHRIST came to save onely with a flatt exclusive of the other And where they move him in specie for a destruction by fire He not content 〈◊〉 ●enie that alone denieth it in genere not to destroy at all neither by fire nor any other way Heere we have a case of fire will ye have another of the sword Shall 〈…〉 it by fire say Iames and Iohn here Domine si percatimus gladio saith S. Peter Chap. 22 49. 〈◊〉 in a greater quarrell farre then this when they layd hands on Him to carrie Him to H●s passion That He denieth too and in that quarrell and saith Sinite let alone your sword Out with your fire Iames and Iohn up with your sword Peter So that ●either by fire heer nor by sword there neither by miracle as heer nor without miracle as there doth Christ like of these motions What then shall not Christ be received yes He is most worthy so to be I add they that refuse it are worthie any punishment but that every man is to be dealt with as he is worthie would prove but a hard peece of Divinitie hard for all and even for themselves too If so oft as Christ suffers indignitie fire should come downe from heaven Domine quis sustinebit Psal. 129.3 we were all in hard case Iewes and Samaritans and all yea Disciples yea this Iames and Iohn and all The Samaritans they received not CHRIST they were gone burnt all For Ierusalem's sake because his face was that way heere He was not received When he came

rectum videbatur hoc faciebat Jn those dayes there was no King in Jsraël But every man did that which was good in his owne eyes THis Chapter the XVII of Iudges is the Chapter which by the course of the Kalendar is proper to this very day Not as now it is For now by reason this day GOD sent us a King in Israel it hath a select Service both of Psalmes and of Chapters But by order of the Church-service this Chapter is for this day and so it was this time foure years I am sure we all that then heard it have good cause to remember it And though we have got us a new it will not be amisse to call our selves back to our old Chapter being this day come hither to render our thanks even for this very thing that In these dayes it is not with us as In those dayes it was with them but that to the joy and comfort of us all there is a King in Israël This how great a benefit it is it is not it may be the best way simply to enforme our selves by Non erat Rex Not simply but sure to us as our nature is to us I say there is no way better It is an old observation but experience daily reneweth it that of Carendo magis quàm fruendo What it is to have no better way to make us truly to value then by feeling a while how great a plague it is to be without Our nature surely is more sensible that way and never taketh perfect impression of that we enjoy but by the privation or want nor understandeth throughly i● hijs di●bus est now there is one but by those in illis non erat And that is our Verse Of which this is the occasion The Booke of the Iudges and the ●state of the Iudges now growing to an end the Holy Ghost heere beginneth to make a passage to the estate and Bookes of the Kings To which state this Chapter and so to the end of the booke is a preparative or introduction to shew that now the time was at hand That there should be Kings of his race GOD first told a Gen. 17.6 Abraham by way of promise That those Kings should come of Iuda and the b Gen. 49.10 scepter be his Iacob foretold by way of prophecie The dutie of those Kings against the time came was set downe by c Deut 17. Moses by way of prevision long before This shewed Kings there should be But all things have a time saith d Eccle. 3.1 Salomon and time hath a fullnesse saith e Gal. 4.4 Saint Paul And till that time it is not onely a folly but a fault to presse things out of season We see offer was twise made to Iudg. 8.22 Gedeon to take it by g 9.2 Abimelech to get it both came to nothing the time was not yet come But still as the time drew neer every thing did co-operate every thing made way and gave occasion to the purpose of GOD. The Summe And now heere in this Chapter is set downe the very first occasion on which GOD first misseth Kings that for all the Iudges one Mica a private man of Mount Ephraim Ver. 2. he and his old mother it tooke them in the heads they would have a new Religion by themselves and that was plaine Idolatrie Ver. 5. and up with an Idoll they went And because they lacked a Priest it came into Mica's head to give Orders and so he did Why could he be suffered It was and then commeth in this Verse This was all for want of a King And when he had done with this he goeth to another and when with that to a third disorder upon disorder And still Chap. 18.1.21.25.1.19 at the end of every one this commeth in All th●se because there was no King Which all is nothing els but a Preparative against the time came that GOD should give Kings that they might with joy receive that his gift and with thankes celebrate it from yeare to yeer doe as we doe now And this is the Summe Three points there are in it Two 〈◊〉 oculum apparent The Division the thri● by necessarie inference 1. The want of a King 2. For want of a King what mischiefe ensued Every man did what he thought good this in generall 3. And thirdly Every man but namely Mica he went up with Idolls For Mica's fact it was begat this Verse and so of necessitie falleth into it Those two both generall and particular disorder are linked to the first as to the efficient cause or rather deficient For evill it is Malum non habet efficientem sed deficientem causam Evill hath a deficient but no efficient cause Ever the want of some notable good as heere a King is the cause of some notorious evill as greater evill cannot possibly come to a people then to be in this case every one to doe what he lists For the handling of these though in nature the cause be first and so standeth it ever to us the effect first offereth it selfe and through it as through the veile we enter into the cause and so erunt novissimi primi the last shall be first 1. First then of Fecit quisque 2. And then of Non erat Rex In the former of these we have two parts 1 The Eye Rectum in oculis 1 The Hand Fecit quisque 3 And then togither that what seemed to the eye the hand did and that was mischiefe enough In the latter likewise three 1 There was no King in opposition to other estates they had Iudges and Priests but there was no King 2 No King in Israel with reference to other Nations Not in Canaan nor in Edom but not in Israel Even there it is a want to want a King 3 And then out of these Quid faciat nobis Rex what a King hath to performe To represse all insolencies not onely in generall but particularly this of Mica Where will fall in that the good or evill estate of Religion doth much depend on the having or Not having a King For it is as if he should say Had there beene a King this of Mica had never beene endured Now because there was not Religion first and after it all went to wrack And last we shall see how farr all this doth touch us in matter of our bounden duery of thankes to GOD for this day I. Of the effect fecit quisque c IN Those d●●es when c. What dayes were those were they good or evill 〈◊〉 And this whole Verse is it set downe by way of liking or 〈◊〉 At the first one would thinke that it were a merry world if ●●ery man might doe what he listed that there were no harme in the world they be faire words all Right and doing right and the Eye the fairest member not an evill word amongst them But yet sure those dayes were evill This a complaint