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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20641	Fiue 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. 5. A sermon preached to his Maiestie at White-hall, 24. Febr. 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; Donne, John, 1572-1631. Sermon, preached to the Kings Mtie. at Whitehall, 24 Febr. 1625. aut	1626 (1626)	STC 7041; ESTC S109970	94,733	348

not himselfe to measures All that you shall haue you haue not yet GOD bindes not himselfe to times but something you shall haue nay you haue alreadie some great things and of those that in the Text is The Holy Ghost shall come vpon you Wee finde the Holy Ghost to haue come vpon men foure times in this Booke First vpon the Apostles Acts 2,1 at Pentecost Then when the whole Congregation was in prayer for the imprisonment of Peter and Iohn 4,31 Againe when Peter preached in Cornelius his house 10,44 the Holy Ghost fell vpon all them that heard him And fourthly when Saint Paul laid his hands vpon them 19,6 who had beene formerly baptized at Ephesus At the three latter times it is euident that the Holy Ghost fell vpon whole and promiscuous Congregations and not vpon the Apostles onely and in the first at Pentecost the contrarie is not euident nay the Fathers for the most part that handle that concurre in that that the Holy Ghost fell then vpon the whole Congregation men and women The Holy Ghost fell vpon Peter before hee preach'd and it fell vpon the hearers when hee preach'd and it hath fallen vpon euery one of them who haue found motions in themselues to propagate the Gospell of Christ Iesus by this meanes The Sonne of GOD did not abhorre the Virgins Wombe when hee would be made man when hee was man hee did not disdaine to ride vpon an Asse into Ierusalem the third Person of the Trinitie the Holy Ghost is as humble as the second hee refuses Nullum vehiculum no conueyance no doore of entrance into you whether the example and precedent of other good men or a probable imagination of future profit or a willingnesse to concurre to the vexation of the Enemie what collaterall respect soeuer drew thee in if now thou art in thy principall respect be the glorie of God that occasion whatsoeuer it was was vehiculum Spiritus Sancti that was the Petard that broke open thy Iron Gate that was the Chariot by which he entred into thee and now hee is fallen vpon thee if thou doe not Depose lay aside all consideration of profit for euer neuer to looke for returne No not Sopose leaue out the consideration of profit for a time for that and Religion may well consist together but if thou doe but Post-pose the consideration of Temporall gayne and studie first the aduancement of the Gospell of Christ Iesus the Holy Ghost is fallen vpon you for by that you receiue Power sayes the Text. There is a Power rooted in Nature and a Power rooted in Grace Potestatem a Power issuing from the Law of Nations and a Power growing out of the Gospell In the Law of Nature and Nations A Land neuer inhabited by any or vtterly derelicted and immemorially abandoned by the former Inhabitants becomes theirs that will possesse it So also is it if the inhabitants doe not in some measure fill the Land so as the Land may bring foorth her encrease for the vse of men for as a man does not become proprietarie of the Sea because hee hath two or three Boats fishing in it so neyther does a man become Lord of a maine Continent because hee hath two or three Cottages in the Skirts thereof That Rule which passes through all Municipall Lawes in particular States Interest Reipublicae vt quis re sua bene vtatur The State must take order that euerie man improoue that which he hath for the best aduantage of that State passes also through the Law of Nations which is to all the World as the Municipall Law is to a particular State Interest Mundo The whole World all Mankinde must take care that all places be emprou'd as farre as may be to the best aduantage of Mankind in generall Againe if the Land be peopled and cultiuated by the people and that Land produce in abundance such things for want whereof their neighbours or others being not enemyes perish the Law of Nations may iustifie some force in seeking by permutation of other Commodities which they neede to come to some of theirs Many cases may be put when not onely Commerce and Trade but Plantations in Lands not formerly our owne may be lawfull And for that Accepistis potestatem you haue your Commission your Patents your Charters your Seales from Him vpon whose Acts any priuate Subiect in Ciuill matters may safely relye But then Accipietis potestatem You shall receiue power sayes the Text you shall when the Holy Ghost is come vpon you that is when the instinct the influence the motions of the Holy Ghost enables your Conscience to say That your principall end is not Gaine nor Glory but to gaine Soules to the glory of GOD this seales the Great Scale this iustifies Iustice it selfe this authorises Authoritie and giues power to Strength it selfe Let the Conscience be vpright and then Seales and Patents and Commissions are Wings they assist him to flye the faster Let the Conscience be lame and distorted and hee that goes vpon Seales and Patents and Commissions goes vpon weake and feeble Crutches When the Holy Ghost is come vpon you your Conscience rectified you shall haue Power a new power out of that what to doe that followes to bee Witnesses vnto Christ Testes Infamie is one of the highest punishments that the Law inflicts vpon man for it lyes vpon him euen after death Infamie is the worst punishment and Intestabilitie to be made intestable is one of the deepest wounds of Infamie and then the worst degree of Intestabilitie is not to be beleeued not to be admitted to be a Witnesse of any other Hee is Intestable that cannot make a Testament not giue his owne goods and hee Intestable that can receiue nothing by the Testament of another hee is Intestable in whose behalfe no testimonie may be accepted but he is the most miserably Intestable of all the most detestably intestable that discredites another man by speaking well of him and makes him the more suspitious by his commendations A Christian in profession that is not a Christian in life is so intestable hee discredites Christ and hardens others against him Iohn Baptist was more then a Prophet because hee was a Witnesse of Christ and hee was a Witnesse because hee was like him hee did as hee did hee lead a holy and a religious life so hee was a Witnesse That great and glorious name of Martyr is but a Witnesse Saint Stephen was Proto-martyr Christs first Witnesse because hee was the first that did as hee did that put on his Colours that drunke of his Cup that was baptised with his Baptisme with his owne Bloud so hee was a Witnesse To be Witnesses for Christ is to be like Christ to conforme your selues to Christ and they in the Text and you are to be Witnesses of Christ in Ierusalem and in all Iudaea and in Samaria and vnto the vttermost parts of the Earth Saint Hierome

last shall commend our Spirits into the hands of God God hath commended our Spirits not onely our ciuill peace but our Religion too into the hand of the Magistrate And therefore when the Apostle sayes Studie to bee quiet it is not quiet in the blindnesse of the Eye nor quiet in the Deafenesse of the Eare nor quiet in the Lamenesse of the Hand the iust discharge of the dueties of our seuerall places is no disquieting to any man But when priuate men will spend all their thoughts vpon their Superiours actions this must necessarily disquiet them for they are off of their owne Center and they are extra Sphaeram Actiuitatis out of their owne Distance and Compasse and they cannot possibly discerne the Ende to which their Superiours goe And to such a iealous man when his iealousie is not a tendernesse towards his owne actions which is a holy and a wholesome iealousie but a suspition of his Superiours actions to this Man euery Wheele is a Drumme and euery Drumme a Thunder and euery Thunder-clapp a dissolution of the whole frame of the VVorld If there fall a broken tyle from the house hee thinkes Foundations are destroyed if a crazie woman or a disobedient childe or a needie seruant fall from our Religion from our Church hee thinkes the whole Church must necessarily fall when all this while there are no Foundations destroyed and till foundations bee destroyed the righteous should be quiet Hence haue wee iust occasion first to condole amongst our selues who for matters of Foundations professe one and the same Religion and then to complaine of our Aduersaries who are of another First that amongst our selues for matters not Doctrinall or if Doctrinall yet not Fundamentall onely because wee are sub-diuided in diuers Names there should bee such Exasperations such Exacerbations such Vociferations such Eiulations such Defamations of one another as if all Foundations were destroyed VVho would not tremble to heare those Infernall words spoken by men to men of one and the same Religion fundamentally as Indiabolificata Perdiabolificata and Superdiabolificata that the Deuill and all the Deuills in Hell and worse then the Deuill is in their Doctrine and in their Diuinitie when God in heauen knowes if their owne vncharitablenesse did not exclude him there were roome enough for the Holy Ghost on both and on either side in those Fundamentall things which are vnanimely professed by both And yet euery Mart wee see more Bookes written by these men against one another then by them both for Christ But yet though this Torrent of vncharitablenesse amongst them bee too violent yet it is within some bankes though it bee a Sea and too tempestuous it is limitted within some bounds The poynts are certaine knowen limitted and doe not grow vpon vs euery yeare and day But the vncharitablenesse of the Church of Rome towards vs all is not a Torrent nor it is not a Sea but a generall Flood an vniuersall Deluge that swallowes all the world but that Church and Church-yard that Towne and Suburbes themselues and those that depend vpon them and will not allowe possibilitie of Saluation to the whole Arke the whole Christian Church but to one Cabin in that Arke the Church of Rome and then denie vs this Saluation not for any Positiue Errour that euer they charged vs to affirme not because wee affirme any thing that they denie but because wee denie some things which they in their afternoone are come to affirme If they were Iusti Righteous right and iust dealing men they would not raise such dustes and then blind● mens eyes with this dust of their own raysing in things that concerne no Foundations It is true that all Heresie does concerne Foundations there is no Heresie to bee called little Great Heresies proceeded from things in apparance small at first and seem'd to looke but towards small matters There were great Heresies that were but Verball Heresies in some Word That great Storme that shaked the State and the Church in the Councell of Ephesus and came to Factions and Commotions in the Secular part and to Exautorations and Excommunications amongst the Bishops so farre as that the Emperour came to declare both sides to bee Heretiques All this was for an Errour in a Word in the word Deipara whether the Blessed Virgine Marie were to bee called the Mother of God or no. There haue beene Verball Heresies and Heresies that were but Syllabicall little Praepositions made Heresies not onely State-praepositions Precedencies and Prerogatiues of Church aboue Church occasioned great Schismes but Literall Praepositions Praepositions in Grammar occasioned great Heresies That great Heresie of the Acepbali against which Damascene bendes himselfe in his Booke De Natura Composita was grounded in the Praeposition In They would confesse Ex but not In That Christ was made of two Natures but that hee did not consist in two Natures And wee all know what differences haue beene raysed in the Church in that one poynt of the Sacrament by these three Prepositions Trans Con and Sub. There haue beene great Heresies but Verhall but Syllabicall and as great but Litterall The greatest Heresie that euer was that of the Arrians was but in one Letter So then in Heresie there is nothing to bee called little nothing to bee suffered It was excellently sayde of Heretiques though by one who though not then declared Nestorius was then an Heretique in his heart Condolere Hereticis crimen est It is a fault not onely to bee too indulgent to an Heretique but to bee too compassionate of an Heretique too sorrie for an Heretique It is a fault to say Alas let him alone hee is but an Heretique but to say Alas hope well of him till you bee better sure that hee is an Heretique is charitably spoken God knowes the sharpe and sowre Name of Heretique was too soone let loose and too fast spread in many places of the world VVee see that in some of the first Catalogues that were made of Heretiques men were Registred for Heretiques that had but expounded a place of Scripture otherwise then that place had beene formerly expounded though there were no harme in that newe Exposition And then when once that infamous Name of Heretique was fastened vpon a man nothing was too heauie for any thing was beleeued of that man And from thence it is without question that wee finde so many so absurd so senselesse Opinions imputed to those men who were then called Heretiques as could not in trueth with any possibilitie fall into the imagination or fancie of any man much lesse bee Doctrinally or Dogmatically deliuered And then vpon this there issued Lawes from particular States against particular Heresies that troubled those States then as namely against the Arrians or Macedonians and such and in a short time these Lawes came to bee extended to all such Opinions as the passion of succeeding times called Heresie And at last the Romane Church hauing constituted that Monopolie That Shee onely

so euident and so remarkable blessings to mens Preaching Consider more particularly that which he hath done now His Maiestie hath accompanied his most gracious Letter to the most Reuerend Father in God my Lords Grace of Canterbury with certaine Directions how Preachers ought to behaue themselues in the exercise of that part of their Ministerie These being deriued from his Grace in due course to his reuerend Brethren the other Bishops our worthy Diocesan euer vigilant for the Peace and vnitie of the Church gaue a speedy very speedy intimation thereof to the Clergie of his Iurisdiction so did others to whom it appertain'd so to doe in theirs Since that his Maiestie who alwayes taking good workes in hand loues to perfect his owne works hath vouchsafed to giue some Reasons of this his proceeding which being signified by him to whom the State and Church owes much The right Reuerend Father in God the Bishop of Lincolne Lord Keeper of the great Seale and after by him also who began at first his Maiesties pleasure appearing thereby as he is too Great and too Good a King to seeke corners or disguises for his actions that these proceedings should be made publique I was not willing only but glad to haue my part therein that as in the feare of God I haue alwaies preached to you the Gospell of Christ Iesus who is the God of your Saluation So in the testimony of a good Conscience I might now preach to you the Gospel of the Holy ghost who is the God of peace of vnitie and concord These Directions then and the Reasons of them by his Maiesties particular care euery man in the Ministery may see write out in the seuerall Registers Offices with his owne hand for nothing and for very little if hee vse the hand of another Perchance you haue at your conuenience you may see them When you do you shall see That his Maiesties generall intention therein is to put a difference between graue and solid from light and humerous preaching Origen does so when vpon the Epistle to the Romanes he sayes There is a great difference Inter praedicare docere A man may teach an Auditory that is make them know something that they knew not before and yet not Preach for Preaching is to make them know things appertaining to their saluation But when men doe neither neither Teach nor Preach but as his Maiestie obserues the manner to bee To soare in poynts too deepe To muster vp their owne Reading To display their owne Wit or Ignorance in medling with Ciuill matters or as his Maiestie addes in rude and vndecent reuiling of persons this is that which hath drawen downe his Maiesties piercing Eye to see it and his Royall care to correct it Hee corrects it by Christs owne way Quid ab initio by considering how it was at first for as himselfe to right purpose cites Tertullian Id verum quod primum That is best which was first Hee would therefore haue vs conuersant in Antiquitie For Nazianzen askes that question with some scorne Quis est qui veritatis propugnatorem vnius diei spatio velut e luto statuam fingit Can any man hope to make a good Preacher as soone as a good Picture In three or foure dayes or with three or foure Books His Maiesty therfore cals vs to look Quid primum what was first in the whole Church And againe Quid primum when we receiued the Reformation in this Kingdom by what meanes as his Maiestie expresseth it Papistry was driuen out and Puritanisme kept out and wee deliuered from the Superstition of the Papist and the madnesse of the Anabaptists as before hee expresseth it and his religious and iudicious eye sees clearly That all that Doctrine which wrought this great cure vpon vs in the Reformation is contained in the two Catechismes in the 39. Articles and in the 2. Bookes of Homilies And to these as to Heads and Abundaries from whence all knowledge necessarie to saluation may abundantly be deriu'd hee directs the meditations of Preachers Are these new wayes No way new for they were our first way in receiuing Christianity and our first way in receiuing the Reformation Take a short view of them all as it is in the Catechismes as it is in the Articles as it is in the Homilies First you are called backe to the practise of Catechising Remember what Catechising is it is Institutio viua voce And in the Primitiue Church when those persons who comming from the Gentiles to the Christian Religion might haue beene scandalized with the outward Ceremoniall and Rituall worship of God in the Church for Ceremonies are stumbling blockes to them who looke vpon them without their Signification and without the reason of their Institution to auoyd that daunger though they were not admitted to see the Sacraments administred nor the other Seruice of God performed in the Church yet in the Church they receiued Instruction Institution by word of mouth in the fundamentall Articles of the Christian Religion and that was Catechising The Christians had it from the beginning and the Iewes had it too for their word Chanach is of that signification Initiare to enter Traine vp a child in the way he should goe Pro. 22.6 and when he is olde hee will not depart from it Traine vp sayes our Translation in the Text Catechise say our Translators in the Margin according to the naturall force of the Hebrew word And Sepher Chinnuch which is Liber Institutionum that is of Catechisme is a Booke well knowne amongst the Iewes euery where where they are now Their Institution is their Catechisme And if wee should tell some men That Caluins Institutions were a Catechisme would they not loue Catechising the better for that name And would they not loue it the better if they gaue me leaue to tell them that of which I had the experience An Artificer of this Citie brought his Childe to mee to admire as truly there was much reason the capacitie the memory especially of the child It was but a Girle and not aboue nine yeares of age her Parents said lesse some yeares lesse wee could scarfe propose any Verse of any Booke or Chapter of the Bible but that that childe would goe forward without Booke I began to Catechise this child and truly shee vnderstood nothing of the Trinitie nothing of any of those fundamentall poynts which must saue vs and the wonder was doubled how she knew so much how so little The Primitiue Church discerned this necessitie of Catechising And therefore they instituted a particular Office a Calling in the Church of Catechisers Which Office as wee see in Saint Cyprians 42. Epistle that great man Optatus exercised at Carthage and Origen at Alexandria When S. Augustine tooke the Epistle and the Gospell and the Psalme of the day for his Text to one Sermon did he thinke you much more then paraphrase then Catechise When Athanasius makes one Sermon and God knowes a

booke that thou mightst not vexe thy soule with mistaken sentences but relie vpon the establishment of Gods purpose in the whole booke which is that he hates putting away If the euidence pressed by thine owne pressures heighthned by thine owne deiections exalted by thine owne sinking grow strong against thee that thou canst not quench the iealousie nor deuest the scruple of such a Diuorce doe but consider who should occasion who should enduce it It must be God or thy selfe Though the Iewes put away their wiues not onely for the wiues fault but for the husbands frowardnesse thou hast had too good experience of Gods patience to charge him with that If it be done it is thy fault and if thou acknowledge that i● is not done for it is neuer done so irreuocably but the confessing of the fault cancels and auoydes it Releeue thy selfe by reflecting vpon some of those circumstances Essentiall circumstances which were required in their bills of Diuorce and without which those bills were voyde and see if those be in thine for though wee haue not these circumstances in that place of Scripture Deut. 24. where Diuorce is permitted yet in the ordinarie practise of the Iewes abroad and in the bookes of formes and precedents which their Rabbins haue collected wee haue them expressed They are many and many impertinent wee will but name and but a few such as best admit application and most conduce to the triall of thy case First a man might not produce a bill written in priuate in the husbands bed-chamber but he must goe to a Scribe to a publique Notary to an authorizd Officer Vbi iste libellus Where is this bill of thy Diuorce Thou must not looke for it in Gods bed-chamber in his vnreueal'd Decrees in heauen but in his publique Records his Scriptures If from thence thou pretend to produce any thing that conuince thy sad soule goe to them to whom God hath committed the dispensation thereof and there thou mayest receiue consolation when thine owne priuate misinterpretation might misleade thee Againe the wife how guilty so euer in her owne conscience might not take her selfe to be put away except the husband had expresly giuen her a Bill of Diuorce Hath thy Husband thy God done so Vbi est libellus Consider the bill that is the booke of God and see if it be not full of such protestations Viuo ego As I liue saith the Lord I would not the death of any sinner nor the departing of any soule So also these bills must be well testified with vnreproachable witnesses Vbi iste libellus Hath thy bill such witnesses who be they Inordinate deiection of spirit irreligious sadnesse Iealousie of the anger distrustfulnesse of the mercy diffidence in the promises of the Gospell Are these witnesses to be heard against God God calls heauen and earth to witnesse that hee hath offered thee thy choise of life or death but that he hath thrust death vpon thee there is no witnesse Thy conscience is a thousand witnesses It is that thou hast committed a thousand sinnes and it is that thou hast receiued a thousand blessings but of an eternall decree of thy diuorce thy conscience thus misinformd can be no witnesse for thou wast not call'd to the making of those decrees Those Bills were also to be authentically seald Vbi iste Libellus Hath thy imaginary Bill of Diuorce and euerlasting seperation from GOD any Seale from him GOD hath giuen thee Seales of his Mercie in both his Sacraments Seales in White and Seales in Redde Waxe Seales in the participation of the candor and innocencie of his Sonne in thy Baptisme and Seales in the participation of his Body and Bloud in the other But Seales of Reprobation at first or of irreuocable Separation now there are none from GOD No Calamitie not Temporall no not Spirituall No Darkenesse in the Vnderstanding no Scruple in the Conscience no Perplexitie in the resolution Not a Sodaine Death not a Shamefull Death not a stupide not a raging Death must bee to thy selfe by the way or may bee to vs who may see thine Ende an Euidence a Seale of Eternall Reprobation or of finall Seperation Almightie God blesse vs all from all these in our selues but his blessed Spirit blesse vs to from making any of these when hee in his vnsearchable wayes to his vnsearchable endes shall suffer them to fall vpon any other seales of such Seperation in them Though wee may not enlardge our selues to far in these Circumstances another was That the Names of the Parties must bee set downe and of both the Parties Parents and those to the third Generation The Sonne and Daughter of such and such and such Vbi iste Libellus Findst thou in thy Bill the three Descents the three Generations if we may so say of thy God A Holy Ghost proceeding from a Sonne And a Sonne begotten by a Father Findest thou the God of thy Consolation the God of thy Redemption the God of thy Creation and canst thou produce a God of Diuorce of Separation out of these Findest thou thine own three Descents as thou wast the Son of Dust of Nothing And the Sonne of Adam reduced to nothing And then the Sonne of God in Christ in whom thou art all things and canst thou thinke that that GOD who married thee in the house of dust and marryed thee in the house of infirmitie and Diuorcd thee not then hee made thee not no Creature nor hee made thee not no Man hauing now marryed thee in the House of Power and of Peace in the body of his Sonne the Church will now Diuorce thee Lastly to ende this consideration of Diuorces If the Bill were interlinde or blotted or dropt the Bill was voyd Vbi Libellus What place of Scripture soeuer thou pretend that place is enterlinde enterlinde by the Spirit of God himselfe with Conditions and Limitations and Prouisions If thou repent If thou returne and that enterlining destroies the Bill Looke also if this Bill be not dropt vpon and blotted The venim of the Serpent is dropt vpon it The Wormwood of thy Desperation is dropt vpon it The Gall of thy Melancholly is dropt vpon it and that voydes the Bill If thou canst not discerne these drops before drop vpon it nowe Drop the teares of true compunction drop the bloud of thy Sauiour and that voyds the Bill And through that Spectacle the bloud of thy Sauiour looke vpon that Bill and thou shalt see that that Bill was nayld to the Crosse when he was naylde and torne when his body was torne and that hath cancelld the bill Oppresse not thy selfe with what GOD may doe of his absolute power God hath no where told thee that hee hath done any such thing as an ouertender Conscience may mis-imagine from this Metaphore of Diuorcing nor from the other which beggs leaue for one word by way of Conclusion Selling away Which of my Creditors is it to whom I haue sold you Quis