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A20656
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Two sermons preached before King Charles, upon the xxvi verse of the first chapter of Genesis. By Dr. Donne Dean of Pauls
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Donne, John, 1572-1631.
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1634
(1634)
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STC 7058; ESTC S110040
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53,420
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110
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many gods as men that beleeved in them and I am got out of that throng and out of that noise when I am come into the knowledge of one God but I am got above stairs got into the bed-chamber when I am come to see the Trinitie and to apprehend not onely that I am in the care of a great powerfull God but that there is a Father that made me a Sonne that redeemed me a holy Ghost that applies this good purpose of the Father and Sonne upon me to me The root of all is God But it is not the way to receive fruits to dig to the root but to reach to the boughs I reach for my creation to the Father for my redemption to the Sonne for my sanctification to the holy Ghost and so I make the knowledge of God a tree of life unto me and not otherwise Truely it is a sad contemplation to see Christians scratch and wound and teare one another with the ignominious invectives and uncharitable names of Heretick and Schismatick about ceremoniall and problematicall and indeed but criticall verball controversies and in the mean time the foundation of all the Trinitie undermined by those numerous those multitudinous ant-hills of Socinians that overflow some parts of the Christian world and multiply every where And therefore the adversaries of the Reformation were wise in their generation when to supplant the credit of both those great assistants of the Reformation Luther Calvin they impute to Calvin fundamentall errour in the divinitie of the second person of the Trinitie the Sonne And they impute to Luther a detestation of the word Trinitie and an expunction thereof in all places of the Liturgie where the Church had received that word They knew well if that slander could prevail against those persons nothing that they could say could prevail upon any good Christians But though in our Doctrine we keep up the Trinitie aright yet God knows in our Practise we do not I hope it cannot be said of any of us that he beleeves not the Trinitie but who amongst us thinks of the Trinitie considers of the Trinitie Father and Sonne do naturally imply and induce one another therefore they fall oftener into our consideration but for the holy Ghost who feels him when he feels him who takes knowledge of his working when he works Indeed our Fathers provided not well enough for the worship of the whole Trinitie nor of the holy Ghost in particular in the endowments of the Church and consecrations of the Churches and possessions in their names what a spirituall dominion in the Prayers worship of the people what a temporall dominion in the possessions of the world had the Virgin Marie Queen of heaven and Queen of earth too She was made joynt-purchaser of the Church with the Sonne and had asmuch of the worship thereof as he though she paid her Fine in milk and he in bloud And till a new sect came in her Sonnes name and in his name the name of Jesus took the Regencie so farre out of that Queen-mothers hands and sued out her sonnes liverie so farre as that though her name be used the Virgin Marie is but a Feofee in trust for them all was hers And if God oppose not these new usurpers of the world posteritie will soon see S. Ignatius worth all the Trinitie in possessions and endowments and that sumptuous and splendid foundation of his first Temple at Rome may well create a conjecture and suspicion Travell no farther Survey but this Citie and of their not one hundred Churches the Virgin Marie hath a dozen The Trinitie hath but one Christ hath but one the holy Ghost hath none But not to go into the Citie nor out of our selves which of us doth truely considerately ascribe the comforts that he receives in dangers or in distresses to that God of all comfort the Comforter the holy Ghost We know who procured us our presentation and our dispensation you know who procured you your offices and your honours Shall I ever forget who gave me my comfort in sicknesse who gave me my comfort in the troubles and perplexities and diffidencies of my conscience The holy Ghost the holy Ghost brought you hither The holy Ghost opens your eares and your hearts here Till in all your distresses you say Veni Creator Spiritus Come holy Ghost and that you feel a comfort in his coming you can never say Veni Domine Jesu Come Lord Jesus come to judgement Never to consider the day of judgement is a fearfull thing but to consider the day of judgement without the holy Ghost is a thousand times more fearfull This seal then this impression this notion of the Trinitie being set upon us in this first plurall word of our Text Faciamus Let us for Father Sonne and holy Ghost made man and this seal being reimprinted upon us in our second Creation or Regeneration in Baptisme man is baptized in the name of the Father and of the Sonne and of the holy Ghost this notion of the Trinitie being our distinctive character from Jew and Gentile this being our specificall form why doth not this our form this soul of our Religion denominate us why are we not called Trinitarians a name that would embrace the profession of all the persons but onely Christians which limits and determines us upon one The first Christians amongst whose manifold persecutions scorn and contempt was not the least in contempt and scorn were called Nazaraei Nazarites in the mouth of the vulgar and Galilaei Galileans in the mouth of Julian Judaei Jews in the mouth of Nero when he imputed the burning of Rome his own art to them and Christiani Christians so that as Tertullian sayes they could accuse Christians of nothing but the name of Christians and yet they could not call them by their right name of Christians which was gentle quiet easie patient men made to be troden upon but they gave them divers names in scorn yet never called them Trinitarians Christians themselves amongst themselves were called by divers names in the Primitive Church for distinction Fideles the Faithfull and Fratres the Brethren and Discipuli Disciples after by common custome at Antioch Christians and after that they say by a councell which the Apostles held at the same Citie at Antioch there passed an expresse Canon of the Church that they should be called so Christians And before they had this name at Antioch first by common usage after by a determinate Canon to be called Christians from Christ at Alexandria they were called most likely from the name of Jesus Jesseans And so Philo Judaeus in that book which he writes de Jessaeis intends by his Jesseans Christians And in divers parts of the world into which Christians travell now they finde some elements some fragments some reliques of the Christian religion in the practise of some religious men whom those Countreys call Jesseans doubtlesly derived and continued from the name of
TWO SERMONS PREACHED BEFORE KING CHARLES Upon the xxvi verse of the first Chapter of GENESIS By Dr. DONNE DEAN OF PAVLS ¶ Printed by the Printers to the Vniversitie of CAMBRIDGE MDCXXXIIII Genesis 1.26 And God said Let us make man in our image after our likenesse NEver such a frame so soon set up as this in this chapter For for the thing it self there is no other thing to compare it with for it is all it is the whole world And for the time there was no other time to compare it with for this was the beginning of time In the beginning God created heaven and earth That earth which in some thousands of yeares men could not look over nor discern what form it had for neither Lactantius almost three hundred yeares after Christ nor S. Augustine more then a hundred yeares after him would beleeve the earth to be round That earth which no man in his person is ever said to have compassed till our age That earth which is too much for man yet for as yet a very great part of the earth is unpeopled That earth which if we will cast it all but into a Map costs many moneths labour to grave it nay if we will but cast a piece of an acre of it into a garden costs many yeares labour to fashion and furnish it all that earth And then that heaven which spreads so farre as that subtill men have with some appearance of probabilitie imagined that in that heaven in those manifold Spheres of the Planets and the Starres there are many earths many worlds as big as this which we inhabit That earth and that heaven which spent God himself Almightie God six dayes in finishing Moses sets up in a few syllables in one line In principio In the beginning God created heaven and earth If a Livie or a Guicciardine or such extensive and voluminous authours had had this story in hand God must have made another world to have made them a library to hold their books of the making of this world Into what wire would they have drawn out this earth Into what leaf-gold would they have beat out these heavens It may assist our conjecture herein to cōsider that amongst those men who proceed with a sober modestie and limitation in their writing make a conscience not to clog the world with unnecessary books yet the volumes which are written by them upon the beginning of Genesis are scarce lesse then infinite God did no more but say Let this this be done and Moses doth no more but say that upon Gods saying it was done God required not Nature to help him to do it Moses required not Reason to help him to beleeve The holy Ghost hovered upon the waters and so God wrought The holy Ghost hovered upon Moses too and so he wrote And we beleeve these things to be so by the same Spirit in the mouth of Moses by which they were made so in Gods hand Onely Beloved remember that a frame may be thrown down in much lesse time then it was set up A childe an ape can give fire to a cannon and a vapour can shake the earth and when Christ said Throw down this Temple and in three dayes I will raise it they never stood upon the consideration of throwing it down they knew that might be soon done but they wondered at the speedy raising of it Now if all this earth were made in that minute may not all come to the generall dissolution in this minute Or may not thy acres thy miles thy shires shrink into feet and so few feet as shall but make up thy grave when he who was a great lord must be but a cottager not so wel for a cottager must have so many acres to his cottage but in this case a little piece of an acre five foot is become the house it self the house and the land the grave is all lower then that the grave is the land and the tenement the tenant too He that lies in it becomes the same earth that he lies in they all make but one earth and but a little of it But then raise thy self to a higher hope again God hath made better land the land of promise a stronger citie the new Jerusalem inhabitants for that everlasting citie us whom he made not by saying Let there be men but by consultation by deliberation God said Let us make man c. We shall pursue our great examples Divisio God in doing Moses in saying and so make haste in applying the parts But first receive them and since we have the whole world in contemplation consider in these words the foure quarters of the world by application by fair and just accommodations of the words First in the first word that God speaks here Faciamus Let Vs in the plurall a denotation of divers persons in the Godhead we consider our East where we must begin at the knowledge and confession of the Trinity for though in the way to heaven we have travelled beyond the Gentiles when we come to confesse but one God the Gentiles could not do that yet we are still among the Jews if we think that one God to be but one person Zech. 6.12 Christs name is Oriens the East if we will be named by him called Christians we must look to this East the confession of the Trinitie there is then our East in the Faciamus Let Vs Vs make man And then our West is in the next word Faciamus hominem Though we be thus made made by the councell made by the concurrence made by the hand of the whole Trinity yet we are made but men and man but in the appellation in this Text and man there is but Adam and Adam is but earth but red earth died red in bloud in bloud in soul the bloud of our own souls To that West we must all come to the earth The sunne knoweth his going down Psal 104.19 even the sunne for all his glory and height hath a going down and he knows it The highest cannot devest mortality nor the discomfort of mortality Luc. 12.54 When you see a cloud rise out of the west straightway you say There cometh a storm sayes Christ When out of the region of your West that is your latter dayes there comes a cloud a sicknesse you feel a storm even the best morall constancie is shaken But this cloud and this storm and this West there must be and that is our second consideration But then the next word designes a North a strong and powerfull North to scatter and dissipate these clouds Ad imaginem similitudinem that we are made according to a pattern to an image to a likenesse which God proposed to himself for the making of man This consideration that God did not rest in that preexistent matter out of which he made all other creatures and produced their forms out of their matter for the making of man