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cause_n	ecclesiastical_a	jurisdiction_n	king_n	2,975	5	4.2912	3	true

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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

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 Preacher for medling with any of those poynts Not that her Maiestie made her selfe Iudge of the Doctrines but that nothing not formerly declared to be so ought to bee declared to be the Tenet and Doctrine of this Church her Maiestie not being acquainted nor suplicated to giue her gracious allowance for the publication thereof His sacred Maiestie then is herein vpon the steps of the Kings of Iudah of the Christian Emperors of the Kings of England of all the Kings of England that embraced the Reformation of Queene Elizabeth her selfe and he is vpon his owne steps too For it is a seditious calumny to apply this which is done now to any occasion that rises but now as though the King had done this now for satisfaction of any persons at this time For some yeares since when he was pleased to call the Heads of Houses from the Vniuersity and intimate to them the inconueniences that arose from the Preaching of such men as were not at all conuersant in the Fathers in the Schoole nor in the Ecclesiasticall Storie but had shut vp themselues in a few later Writers and gaue order to those Gouernours for remedy herein Then he began then he laid the foundation for that in which hee hath proceeded thus much further now to reduce Preaching neerer to the manner of those Primitiue times when God gaue

FIVE 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 LONDON Printed for THOMAS IONES and are to bee sold at the Signe of the Blacke Rauen in the Strand 1626. IVDGES 5.20 De coelo dimicatum est contra eos stellae manentes in Ordine cursu suo aduersus Siseram pugnauerunt They fought from Heauen The stars in their courses fought against Sisera ALl the words of God are alwayes sweete in themselues sayes Dauid but sweeter in the mouth and in the pen of some of the Prophets and some of the Apostles then of others as they differed in their naturall gifts or in their education but sweetest of all where the Holy Ghost hath beene pleased to set the word of God to Musique and to conuay it into a Song and this Text is of that kind part of the Song which Deborah Barak sung after their great victory vpon Sisera Sisera who was Iabin the King of Canaans Generall against Israel God himselfe made Moses a Song Deut. 31.19 and expressed his reason why The children of Israel sayes God will forget my Law but this song they will not forget and whensoeuer they sing this song this song shall testifie against them what I haue done for them how they haue forsaken me And to such a purpose hath God left this Song of Deborah and Barak in the Scriptures that all Murmurers and all that stray into a diffidence of Gods power or of his purpose to sustaine his owne cause and destroy his owne Enemies might run and read might read and sing the wonderfull deliuerances that God hath giuen to his people by weake and vnexpected meanes This world begun with a Song if the Chalde Paraphrasts vpon Salomons Song of Songs haue taken a true tradition That assoone as Adams sinne was forgiuen him he expressed as he cals it in that Song Sabbatum suum his Sabboth his peace of conscience in a Song of which we haue the entrance in that Paraphrase This world begun so and so did the next world too if wee count the beginning of that as it is a good computation to doe so from the comming of Christ Iesus for that was expressed on Earth in diuers Songs in the blessed Virgins Magnificat My soule doth magnifie the Lord In Zacharies Benedictus Blessed be the Lord God of Israel and in Simeons Nunc dimittis Lord now lettest thou thy seruant depart in peace This world began so and the other and when both shall ioyne and make vp one world without end it shall continue so in heauen in that Song of the Lamb Apoc. 3. Great and marueilous are thy workes Lord God Almighty iust and true are thy wayes thou King of Saints And to Tune vs to Compose and giue vs a Harmonie and Concord of affections in all perturbations and passions and discords in the passages of this life if we had no more of the same Musique in the Scriptures as we haue the Song of Moses at the Red Sea and many Psalmes of Dauid to the same purpose this Song of Deborah were enough abundantly enough to slumber any storme to becalme any tempest to rectifie any scruple of Gods slacknesse in the defence of his cause when in the History and occasion of this Song expressed in the Chapter before this we see That Israel had done euill in the sight of the Lord againe and yet againe God came to them That God himselfe had sold Israel into the hands of Iabin King of Canaan and yet he repented the bargaine and came to them That in twenty yeeres oppression he came not and yet he came That when Sisera came against them with nine hundred Chariots of Iron and all preparations proportionable to that and God cald vp a woman a Prophetesse a Deborah against him because Deborah had a zeale to the cause and consequently an enmity to the enemie God would effect his purpose by so weake an instrument by a woman but by a woman which had no such interest nor zeale to the cause by Jael And in Iaels hand by such an instrument as with that scarce any man could doe it if it were to be done againe with a hammer she driues a nayle through his temples and nayles him to the ground as he lay sleeping in her tent And then the end of all was the end of all not one man of his army left aliue O my Soule why art thou so sad why art thou so disquieted within me Sing vnto the Lord an old song the song of Deborah and Barak That God by weake meanes doth mighty workes That all Gods creatures fight in his behalfe They fought from heauen the starres in their Order fought against Sisera You shal haue but two parts out of these words And to make these two parts Diuision I consider the Text as the two Hemispheres of the world laid open in a flat in a plaine Map All those parts of the world which the Ancients haue vsed to consider are in one of those Hemispheres All Europe is in that and in that is all Asia and Afrike too So that when we haue seene that Hemisphere done with that we might seeme to haue seene all done with all the world but yet the other Hemisphere that of America is as big as it though but by occasion of new and late discoueries we had 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

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 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 reputatation 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

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 Encania Euen in those things which a●…e vnto God and become his 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 spiritual 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 ouerseeing 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 that you speaking of the whole Societie together of the publike stock the publike treasury the publike reuenue you gaue more then the widow who gaue all for you gaue more then all A stranger shall not entermeddle with our ioy as Salomon saies strangers shall not know how ill we were prouided for such a work when we begun it nor with what difficulties we haue wrastled in the way but strangers shall know to Gods glory that you haue perfected a work of full three times as much charge as you proposed for it at beginning so bountifully doth God blesse and prosper intentions to his glory with enlarging your hearts within and opening the hearts of others abroad And this is your Dedication and that which without preiudice and for distinction wee call a Lay Dedication though from religious hearts and hands There is another Dedication Ecclesiastica that we haue call'd Ecclesiasticall appointed by God so as God speaks in the ordinances and in the practise of his Church Haereditary Kings are begotten conceiu'd the naturall way but that body which is so begotten of the blood of Kings is not a King no nor a man till there bee a Soule infused by God Here is a House a Child conceiu'd wee may say borne of Christian parents of persons religiously disposed to Gods glory but

not euery entrance of such a Iudge as thou thinkest insufficient a corrupt entrance nor euery Iudgement which hee enters and thou vnderstandest not or likest not a corrupt Iudgement As in Naturall things it is a weakenesse to thinke that euery thing that I knowe not how it is done is done by Witch-craft So is it also in Ciuill things if I know not why it is done to thinke it is done for Money Let the Law bee sacred to thee and the Dispensers of the Law reuerend Keepe the Lawe and the Lawe shall keepe thee And so Foundations being neuer destroyed the Righteous shall doe still as they haue done enioy their Possessions and Honours and themselues by the ouershadowing of the Lawe which is the Foundation of the second House the State For those things which concerne the Foundations of the third House Domus Domicilium the Family Call not light faults by heauie Names Call not all sociablenesse and Conuersation Disloyaltie in thy Wife Nor all leuitie or pleasurablenesse Incorrigiblenesse in thy Sonne nor all negligence or forgetfulnesse Perfidiousnesse in thy Seruant Nor let euery light disorder within doores shut thee out of doores or make thee a stranger in thine owne House In a smoakie roome it may bee enough to open a Windowe without leauing the place In Domestique vnkindnesses and discontents it may bee wholesomer to giue them a Concoction at home in a discreete patience or to giue them a vent at home in a moderate rebuke then to thinke to ease them or put them off with false diuertions abroad As States subsist in part by keeping their weakenesses from being knowen so is it the quiet of Families to haue their Chauncerie and their Parliament within doores and to compose and determine all emergent differences there for so also Foundations beeing kept vndestroyed the righteous shall doe as they should doe enioy a Religious Vnitie and a Ciuill Vnitie the same Soule towards God the same heart towards one another in a holy and in a happy Peace and Peace is the foundation of this third House The Family Domus Dominus Lastly for those things which concerne the Foundations of the fourth House Our selues Mis-interprete not Gods former Corrections vpon thee how long how sharpe soeuer Call not his Phisicke poyson nor his Fish Scorpions nor his Bread Stone Accuse not God for that hee hath done nor suspect not God for that hee may doe as though God had made thee onely because hee lacked a man to damne In all scruples of Conscience say with Saint Peter Domine quo vadam Lord whither shall I goe thou hast the Word of eternall life And God will not leaue thee in the darke In all oppression from potent Aduersaries say with Dauid Tibi soli peccaui Against thee O Lord onely haue I sinned And God will not make the malice of another man his Executioner vpon thee Crie to him and if hee haue not heard thee crie lowder and crie oftner The first way that God admitted thee to him was by VVater the water of Baptisme Goe still the same way to him by Water by repentant Teares And remember still that when Ezechias wept Vidit lachrymam God saw his Teare His Teare in the Singular God sawe his first teare euery seuerall teare If thou thinke God haue not done so by thee Continue thy teares till thou finde hee doe The first way that Christ came to thee was in Blood when hee submitted himselfe to the Lawe in Circumcision And the last thing that hee bequeathed to thee was his Blood in the Institution of the Blessed Sacrament Refuse not to goe to him the same way too if his glorie require that Sacrifice If thou pray and hast an apprehension that thou hearest God say hee will not heare thy prayers doe not beleeue that it is hee that speakes If thou canst not chuse but beleeue that it is hee let mee say in a pious sense doe not beleeue him God would not bee beleeued in denouncing of Iudgements so absolutely so peremptorily as to bee thought to speake vnconditionally illimitedly God tooke it well at Dauids hands that when the Prophet had tolde him The childe shall surely die yet hee beleeued not the Prophet so peremptorily but that hee proceeded in Prayer to God for the life of the childe Say with Dauid Thou hast beene a strong Tower to mee Psal 61.4 I will abide in thy Tabernacle 62.7 Et non Emigrabo I will neuer goe out I know thou hast a Church I know I am in it and I will neuer depart from it and so Foundations beeing neuer destroyed the righteous shall doe as the righteous haue alwayes done enioy the Euidence and the Verdict and the Iudgement and the Possession of a good Conscience which is the Foundation of this fourth House First gouerne this first House Thy selfe well and as Christ sayde hee shall say againe Thou hast beene faithfull in a little take more Hee shall enlarge thee in the next House Thy Family and the next The State and the other The Church till hee say to thee as hee did to Ierusalem after all his other Blessings Et prosperata es in Regnum Now I haue brought thee vp to a Kingdome A Kingdome where not onely no Foundations can bee destroyed but no stone shaked and where the Righteous know alwayes what to doe to glorifie God in that incessant Acclamation Saluation to our God who sits vpon the Throne and to the Lambe And to this Lambe of God who hath taken away the sinnes of the world and but changed the Sunnes of the world who hath complicated two wondrous workes in one To make our Sunne to set at Noone and to make our Sunne to rise at Noone too That hath giuen him Glorie and not taken away our Peace That hath exalted him to Vpper-roomes and not shaked any Foundations of ours To this Lambe of God the glorious Sonne of God and the most Almightie Father and the Blessed Spirit of Comfort three Persons and one God bee ascribed by vs and the whole Church the Triumphant Church where the Father of blessed Memorie raignes with God and the Militant Church where the Sonne of blessed Assurance raignes for God All Power Praise Might Maiestie Glory and Dominion now and for euer Amen FINIS Errat Pag. 12. l. 17. for Cause read Lawes pa 43. l. 20. for Syllagismus r. Syllogismus A SERMON PREACHED TO THE KINGS M tie AT WHITEHALL 24. Febr. 1625. By IOHN DONNE Deane of Saint Pauls London And now by his Maiestes commandment Published LONDON Printed for THOMAS IONES dwelling at the Blacke Rauen in the Strand 1626. TO HIS SACRED MAIESTIE MOST GRATIOVS SOVERAIGNE AMongst the many comforts of my Ministery to the embracing wherof Almightie God was pleased to mooue the heart of your Maiesties blessed Father of holy memory to mooue mine this is a great one That your Maiesty is pleasd some times not only to receiue into your selfe but to returne vnto