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day_n	call_v	sabbath_n	saturday_n	7,103	5	12.4602	5	false

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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

Sabbath and the Christians Satterday and Sunday too because the Sabboth is called Pactum sempiternum Exod. 31. for to that any of Saint Augustines Answeres will serue either that it is called euerlasting because it signified an euerlasting rest where be pleased to note by the way that Holy dayes Sabbaths are not onely instituted for Order but they haue their Mystery and their Signification for Holy dayes Col. 2.16 as the Text calls them there and New Moones and the Sabboth were but shadowes of things to come or else the Sabboth was called euerlasting to them because it bound them euerlastingly and they might neuer intermit it as some other ceremonies they might But their Sabboths bind not vs we depart from them who thinke so and so we doe from them who think we are bound to no Festiualls at all or at least to none but the Sabboth For God requires as much seruice from vs as from the Iewes and to them hee enlarged his Sabboths and made them diuers But those were of Gods immediat institution but all that the Iewes obserued were not so and that 's our next consideration Festiualls instituted by the Church Sine Mandato At first when God was alone it is but Faciamus let vs vs the Trinity make man This was when God was as we may say in Coelibatu But after God hath taken his spouse maried the Church then it is Capite nobis vulpes Cant. 2.15 doe you take the little Foxes you the Church for our vines haue grapes the vines are ours yours and mine sayes Christ to the Church and therfore do you looke to them as well as I. The Tables of the law God himselfe writ and gaue them written to Moses he left none of that to him not a power to make other Lawes like those lawes but for the Tabernacle which concern'd the outward worship of God that was to be made by Moses Exod. 25.9 Iuxta similitudinem according to the paterne which God had shewed him God hath giuen the Church a paterne of Holy dayes in those Sabboths which hee himselfe instituted and according to the paterne the Church hath instituted more and Recte festa Ecclesiae colunt Aug. qui se Ecclesiae filios recognoscunt They who disdaine not the name of sonnes of the Church refuse not to celebrate the daies which are of the Churches institution There was no immediate commandement of God for that Holy day which Mordechai by his letters establish'd Ester 9.23 but yet the Iewes vndertooke to do as Mordechai had written to them There was no such commandement for this Holy day in the Text and yet that was obserued as long as they had any beeing And where the reason remaines the practise may The Iewes did we may institute new Holy dayes And not onely transitory daies for a present thanks giuing for a present benefit but Anniuersaries perpetuall memorials of Gods deliuerances And that 's our next step Anniuersaria Both the Holy dayes which we named before which were instituted with out speciall Commaundement from God were so That of Mordechai he commanded to be kept euery yeare for two dayes and this in the Text Iudas Maccabeus commanded to be kept yearely for eight dayes which was more then was appoynted to any of the Holy dayes instituted by God himselfe for the Festiuall alone According to which paterne Felix one Bishop of Rome ordained that the Festiuals of the Dedication of Churches should bee yearely celebrated in those places Greg. and another extended the Festiuall to eight dayes at least at the first dedication thereof if not euery yeare that God might not onely be put into the possession of the place but setled in it God by Moses made the children of Israel a Song because as hee sayes Deut. 31.19 howsoeuer they did by the Law they would neuer forget that Song that Song should be his witnesse against them Therefore would God haue vs institute solemne memorialls of his great deliuerances that if when those dayes come about we doe not glorifie him that might aggrauate our condemnation Euery fift of August the Lord rises vp to hearken whether we meet to glorifie him for his great deliuerance of his Maiesty before he blest vs with his presence in this Kingdome and when he finds vs zealous in our thankes for that he giues vs farther blessings Certainly he is vp as early euery fift of Nouember to hearken if we meet to glorifie him for that deliuerance still and if hee should finde our zeale lesse then heretofore hee would wonder why Gods principall his radicall Holy day the Sabboth had a weekly returne his other Sabbaths instituted by himselfe and those which were instituted by those paternes that of Mordechai that of the Maccabees those of the Christian Church They all return once a yeare God would keepe his Courts once a yeare and see whether wee make our apparances as heeretofore that if not hee may know it Feastes in generall Feastes instituted by the Church alone Feasts in their yearely returne and obseruation haue their vse and particularly those Feasts of the Dedication of Churches which was properly and literally the Feast of this Text. It was the Feast of Dedication Encania As it diminishes not preiudices not Gods Eternitie that wee giue him his Quando certaine times of Inuocation God is not the lesse yesterday Temple and to day and the same for euer because wee meet here to day and not yesterday so it diminishes not preiudices not Gods Vliquitie and Omnipresence that wee giue him his Vbi certaine places for Inuocation That 's not the lesse true that the most High dwells not in Temples made with handes Acts 7.48 though God accept at our hands our dedication of certaine places to his seruice manifest his working more effectually more energetically in those places then in any other for when we pray Our Father which art in Heauen Chrysostome It is not sayes Saint Chrysostome that wee deny him to bee heere where wee kneele when we say that Prayer but it is that we acknowledge him to be there where he can graunt and accomplish our prayer It is as Origen hath very well expressed it Origen Vt in melioribus mundi requiramus Deum That still wee looke for God in the best places looke for him as he heares our petitions here in the best places of this world in his House in the Church looke for him as he graunts our petition in the best place of the next world at the right hand and in the bosome of the Father Deut. 30.13 When Moses sayes that the word of God is not beyond Sea he addes It is not so beyond Sea as that thou must not haue it without sending thither When he sayes there it is not in heauen he adds not so in heauen as that one must goe vp before hee can haue it The word of

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

notes that Iohn Baptist was not bid to beare witnesse in Ierusalem Jerusalem in the Citie but in the Wildernesse hee and none but hee there were but few men to witnesse to there and those few that were came thither with a good disposition to be wrought vpon there and there there were few Witnesses to oppose Iohns Testimonie few Tentations few worldly Allurements few worldly Businesses One was enough for the Wildernesse but for Ierusalem for the Citie where all the excuses in the Gospell doe alwayes meete they haue bought Commodities and they must vtter them they haue duchased Lands and they must state them they haue married Wiues and they must studie them to the Citie to Ierusalem Christ sends all his Apostles and all little enough Hee hath sent a great many Apostles Preachers to this Citie more then to any other that I know Religious persons as they call them Cloistered Friars are not sent to the Citie by their first Canons they should not preach abroad but for those who are to doe that seruice there are more in this Citie then in others for there are more Parish Churches heere then in others Now beloued if in this Citie you haue taken away a great part of the reuenue of the Preacher to your selues take thus much of his labour vpon your selues too as to preach to one another by a holy and exemplar life and a religious conuersation Let those of the Citie who haue interest in the Gouernment of this Plantation be Witnesses of Christ who is Truth it selfe to all other Gouernours of Companies in all true and iust proceedings That as CHRIST said to them who thought themselues greatest Except you become as this little Child so wee may say to the Gouernours of the greatest Companies Except you proceed with the integrity with the iustice with the clearenesse of your little Sister this Plantation you doe not take you doe not follow a good example This is to beare witnesse of Christ in Ierusalem in the Citie to bee examples of Truth and Iustice and Clearenesse to others in and of this Citie Iudaea The Apostles were to doe this in Iudaea too their seruice lay in the Countrey as well as in the Citie Birds that are kept in Cages may learne some Notes which they should neuer haue sung in the Woods or Fields but yet they may forget their naturall Notes too Preachers that binde themselues alwayes to Cities and Courts and great Auditories may learne new Notes they may become occasionall Preachers and make the emergent affaires of the time their Text and the humors of the hearers their Bible but they may lose their Naturall Notes both the simplicitie and the boldnesse that belongs to the Preaching of the Gospel both their power vpon lowe Vnderstandings to rayse them and vpon high Affections to humble them They may thinke that their Errand is but to knocke at the doore to delight the eare and not to search the House to ransacke the Conscience Christ left the Ninetie and nine for one Sheepe populous Cities are for the most part best prouided remoter parts need our labour more and wee should not make such differences Yeoman and Labourer and Spinster are distinctions vpon Earth in the Earth in the Graue there is no distinction The Angell that shall call vs out of that Dust will not stand to suruay who lyes naked who in a Coffin who in Wood who in Lead who in a fine who in a courser Sheet In that one day of the Resurrection there is not a fore-noone for Lords to rise first and an after-noone for meaner persons to rise after Christ was not whipp'd to saue Beggars and crown'd with Thornes to saue Kings hee dyed hee suffered all for all and wee whose bearing witnesse of him is to doe as hee did must conferre our Labours vpon all vpon Ierusalem and vpon Iudaea too vpon the Citie and vpon the Countrey too You who are his Witnesses too must doe so too Preach in your iust actions as to the Citie to the Countrey too Not to seale vp the secrets and the mysteries of your businesse within the bosome of Merchants and exclude all others to nourish an incompatibilitie betweene Merchants Gentlemen that Merchants shall say to them in reproach You haue playd the Gentlemen and they in equall reproach You haue playd the Merchant but as Merchants grow vp into worshipfull Families and worshipfull Families let fall Branches amongst Merchants againe so for this particular Plantation you may consider Citie and Countrey to be one Body and as you giue example of a iust Gouernment to other Companies in the Citie that 's your bearing witnesse in Ierusalem so you may be content to giue Reasons of your Proceedings and Account of Moneyes leuied ouer the Countrey for that 's your bearing witnesse in Iudaea But the Apostles Dioces is enlarged farther then Ierusalem farther then Iudaea Samaria they are carried into Samaria you must beare witnesse of me in Samaria Beloued when I haue remembred you who the Samaritans were Men that had not renounced GOD but mingled other gods with him Men that had not burned the Law of GOD but made Traditions of Men equall to it you will easily guesse to whom I apply the name of Samaritans now A Iesuit hath told vs an ill Intelligencer I confesse but euen his Intelligencer the Deuill himselfe sayes true sometimes Maldonate sayes the Samaritans were odious to the Iewes vpon the same grounds as Heretiques and Schismatiques to vs and they we know were odious to them for mingling false gods and false worships with the true And if that be the Caracter of a Samaritan wee know who are the Samaritans who the Heretiques who the Schismatiques of our times In the highest reproach to Christ the Iewes said Samaritanus es Daemonium habes Thou art a Samaritan and hast a Deuill In our iust detestation of these Men we iustly fasten both those vpon them For as they delight in lyes and fill the world with weekely rumors Daemoniū habēt they haue a Deuill quia mendax est pater eius Iohn 8.44 As they multiply assassinats vpon Princes and Massacres vpon people Daemonium habent they haue a Deuill quia homicida ab initio as they tosse and tumble and dispose kingdomes Daemonium habent they haue a Deuill Math. 4.10 Omnia haec dabo was the Deuils complement but as they mingle truthes and falshoods together in Religion as they carry the word of GOD and the Traditions of Men in an euen balance Samaritani sunt they are Samaritanes At first Christ forbad his Apostles to goe into any Citie of the Samaritans after 10.5 they did preach in many of them Beare witnesse first in Ierusalem Acts 8.25 and in Iudaea giue good satisfaction especially to those of the household of the Faithfull in the Citie and Countrey but yet satisfie euen those Samaritans too They would be satisfied what Miracles you work in Virginia

Virgin and the Apostles at Masse I presume hee meanes no more then that they were mett at such publique Prayer as at those times they might make Sure Pope Clemens and Pope Hyginus meane the same thing when one sayes Missa consecretur and the other Diuinis Precibus One sayes Let the Consecration bee with a Masse the other with Diuine Seruice the Liturgie the Diuine Seruice was then the Masse In a word a constant forme of Consecrations wee finde none that goes through our Ritualls the Ceremonies were still more or lesse as they were more or lesse obnoxious or might bee subiect to scandalize or to be mis-interpreted And therefore I am not heere either to direct or so much as to remember that which appertaines to the manner of these Consecrations onely in concurring in that which is the Soule of all humble and heartie prayer that God will heare his Seruants in this place I shall not offend to say that I am sure my zeale is inferiour to none And more I say not of the first Part The Holy place and but a little more of the other though at first it were proposed for an equall part The Holy Person That at the Feast of the Dedication Iesus walked in the Temple in Salomons Porch 2. Part. In this second part wee did not spread the words nor shed our considerations vpon many particulars the first was Jesus in Temple that euen Iesus himselfe had recourse to this Holy place In the new Ierusalem in Heauen there is no Temple Apo. 21.22 I saw no Temple there sayes Saint Iohn for the Lord God Almightie and the Lambe are the Temple of it In Heauen where there is no danger of falling there is no need of assistance Heere the Temple is called Gnazar 2. Paral. 4.9 that is Auxilium A Helper the strongest that is needs the helpe of the Church And it is called Sanctificium by Saint Hierom Psal 78.69 a place that is not onely made holy by Consecration but that makes others holy by GOD in it And therefore Christ himselfe whose person and presence might consecrate the Sanctum Sanctorum would yet make his often repayre to this Holy place not that hee needed this subsidie of Locall holinesse in himselfe but that his example might bring others who did neede it and those who did not and that euen his owne Preaching might haue the benefite and the blessing of Gods Ordinance in that place hee sayes of himselfe Math. 26. Quotidie apud vos sedebam docens in Templo and Semper docui in Synagoga in Templo as in the Actes the Angell that had deliuered the Apostles out of prison sends them to Church Actes 5. Stantes in Templo loquimini plebi The Apostles were sent to preach but to preach in the Temple in the place appropriated and consecrated for that holy vse and employment Tempus He came to this place and he came at those times which no immediate command of God but the Church had instituted Facta sunt Encaenia sayes the Text It was the Feast of the Dedication Wee know what Dedication this was That of Salomon was much greater A Temple built where none was before That of Esdras at the returne was much greater then this An intire reedification of that demolished Temple where it was before This was but a zealous restoring of an Altar in the Temple which hauing beene prophaned by the Gentiles the Iewes themselues threw downe and erected a new and dedicated that Salomons Dedication is called a Feast 2 Chr. 5.3 a Holy day by the very same name that the Feast of vnleauened bread and the Feast of the Tabernacle is called so often in Scripture which is Kag The Dedication of Ezra Ezra 6.16 is sufficiently declared to bee a solemne Feast too But neither of these Feastes though of farre greater Dedications were Anniuersarie neither commanded to be kept euery yeare and yet this which was so much lesser then the others the Church had put vnder that Obligation to bee kept euery yeare and Christ himselfe contemnes not condemnes not disputes not the institution of the Church But as for matter of doctrine hee sends euen his owne Disciples to them who sate in Moses Chayre so for matter of Ceremony he brings euen his owne person to the celebrating to the authorizing to the countenancing of the Institutions of the Church and rests in that Now it was Winter sayes the Text Etsi Hyems Christ came etsi Hyems though it were Winter so small an inconuenience kept him not off Beloued it is not alway colder vpon Sunday then vpon Satterday nor at any time colder in the Chappell then in Westminster Hall A thrust keepes some off in Summer and colde in Winter and there are more of both these in other places where for all that they are more content to be Remember that Peter was warming himselfe and hee denyed Christ They who loue a warme bed let it bee a warme Studie let it bee a warme profit better then this place they deny CHRIST in his Institution That therefore which CHRIST sayes Pray that your flight bee not in the Winter Mat. 24.20 nor vpon the Sabboth we may apply thus Pray that vpon the Sabboth I tolde you at first what were Sabboths the Winter make you not flie not abstaine from this place Put off thy shooes Exod. 35. sayes God to Moses for the place is holy ground When Gods ordinance by his Church call you to this holy place put off those shoes all those earthly respects of ease or profit Christ came Etsi Hyems But then Quia Hyems Quia Hyems Because it was Winter Hee did walke in Salomons Porch which was couered not in Atrio in that part of the Temple which was open and expos'd to the weather We doe not say that infirme and weak men may not fauour themselues in a due care of their health in these places That he who is not able to raise himselfe must alwayes stand at the Gospell or bow the knee at the name of Iesus or stay some whole houres altogether vncouered heere if that increase infirmities of that kinde And yet Courts of Princes are strange Bethesdaes how quickly they recouer any man that is brought into that Poole How much a little change of ayre does and how well they can stand and stand bare many houres in the Priuy Chamber that would melt and flowe out into Rhumes and Catarrs in a long Gospell heere But Citra Scandalum a man may fauour himselfe in these places but yet this excuses not the irreuerent manner which hath ouertaken vs in all these places That any Master may thinke himselfe to haue the same libertie heere as in his owne house or that that Seruant that neuer puts on his hat in his Masters presence all the weeke on Sunday when hee and his Master are in Gods presence should haue his hat on perchance before his Masters

foundation But there are sinnes which in their nature preclude repentance batter the Conscience deuastate depopulate exterminate annihilate the Conscience and leaue no sense at all or but a sense of Desperation And then the case being reduc'd to that Sap. 17.11 That wickednes condemned by her owne wickednes becomes very timerous so as the Conscience growes afrayd that the promises of the Gospell belong not to her And as it is added there beeing pressed with Conscience alwayes forecasteth grieuous things that whatsoeuer God layes vpon him heere all that is but his earnest of future worse torments when it comes to such a Feare as as it is added in the next verse Betrayes the succours that Reason offers him ver 12. That whereas in reason a man might argue God hath pardoned greater sinnes and greater sinners yet hee can finde no hope for himselfe this is a shrinking a sinking an vndermining a destroying of this Foundation of this fourth House the Conscience And farther wee proceed not in this Suruay Wee are now vpon that which we proposed for our last Consideration 3. Part. Till foundations are shaked the righteous stirres not In some cases some foundations may be shaked if they be what can the righteous doe The holy Ghost neuer askes the question what the vnrighteous the wicked can doe They doe well enough best of all in such cases Demolitions and Ruines are their raisings Troubles are their peace Tempests are their calmes Fires and combustions are their refreshings Massacres are their haruest and Destruction is their Vintage All their Riuers runne in Eddies and all their Centers are in wheeles and in perpetuall motions the wicked do well enough best of all then but what shall the righteous do The first entrance of the Psalme in the first verse seemes to giue an answere The righteous may flie to the Mountaine as a Bird he may retire withdraw himselfe But then the generall scope of the Psalme giues a Reply to the Answere for all Expositors take the whole Psalme to bee an answere from Dauid and giuen with some indignation against them who perswaded him to flie or retire himselfe Not that Dauid would constitute a Rule in his Example that it was vnlawfull to flie in a time of danger or persecution for it would not bee hard to obserue at least nine or ten seuerall flights of Dauid but that in some cases such circumstances of Time and Place and Person may accompany and inuest the action as that it may bee inconuenient for that Man at that Time to retire himselfe As oft as the retyring amounts to the forsaking of a Calling it will become a very disputable thing how farre a retyring may bee lawfull Saint Peters vehement zeale in disswading Christ from going vp to Ierusalem Mat. 16.21 in a time of danger was so farre from retarding Christ in that purpose as that it drew a more bitter increpation from Christ vpon Peter then at any other time So then in the Text we haue a Rule implyed Something is left to the righteous to doe though some Foundations bee destroyed for the words are words of Consultation and consultation with God when Man can afford no Counsayle God can and will direct those that are his the righteous what to doe The words giue vs the Rule and Christ giues vs the Example in himselfe First hee continues his Innocencie and auowes that the destroying of Foundations does not destroy his Foundation Innocence still hee is able to confound his aduersaries Ioh. 8.46 with that Which of you can conuince mee of sinne And then hee prayes for the remoouing of the persecution Transeat Calix let this Cup passe When that might not bee hee prayes euen for them who inflicted this persecution Pater ignosce Father forgiue them And when all is done hee suffers all that can bee done vnto him And hee calls his whole Passion Horam suam it spent nights and dayes his whole life was a continuall Passion yet how long soeuer he calls it but an Houre and how much soeuer it were their act the act of their malignitie that did it yet hee calls it his because it was the act of his owne Predestination as God vpon himselfe as Man And hee calles it by a more acceptable Name then that hee calles his Passion Calicem suum his Cup because hee brought not onely a patience to it but a delight and a ioy in it for for the ioy that was set before him Hebr. 12.2 hee endured the Crosse All this then the righteous can doe though Foundations bee destroyed Hee can withdrawe himselfe if the duties of his place make not his residence necessarie If it doe hee can pray and then hee can suffer and then hee can reioyce in his sufferings and hee can make that protestation Our God is able to deliuer vs Dan. 3.17 and hee will deliuer vs but if not wee will serue no other Gods For the righteous hath euermore this refuge this assurance that though some Foundations bee destroyed all cannot bee for first The foundation of God stands sure 2 Tim. 2.19 and hee knowes who are his Hee is safe in God and then he is safe in his owne Conscience Pro. 10.25 for The Righteous is an euerlasting foundation not onely that he hath one but is one and not a temporary but an euerlasting Foundation So that foundations can neuer bee so destroyed but that hee is safe in God and safe in himselfe Domus Ecclesia For such things then as concerne the foundation of the first House the Church Bee not apt to call Super-Edifications Foundations Collaterall Diuinitie Fundamentall Diuinitie Problematicall Disputable Controuertible poynts poynts Essentiall and Articles of Faith Call not Super-Edifications Foundations nor call not the furniture of the House Foundations Call not Ceremoniall and Rituall things Essentiall parts of Religion and of the worship of God otherwise then as they imply Disobedience for Obedience to lawfull Authoritie is alwayes an Essentiall part of Religion Doe not Anti-date Miserie doe not Prophesie Ruine doe not Concurre with Mischiefe nor Contribute to Mischiefe so farre as to ouer-feare it before nor to mis-interprete their wayes whose Ends you cannot knowe And doe not call the cracking of a pane of glasse a Destroying of foundations But euery man doing the particular duties of his distinct Calling for the preseruation of Foundations Praying and Preaching and Doing and Counsailing and Contributing too Foundations beeing neuer destroyed the Righteous shall doe still as they haue done enioy God manifested in Christ and Christ applyed in the Scriptures which is the foundation of the first House the Church For things concerning the Foundation of the second House Respub Domus the Common-wealth which is the Lawe Dispute not Lawes but obey them when they are made In those Councells where Lawes are made or reformed dispute but there also without particular interest without priuate affection without personall relations Call

dye show the bill of Diuorce sayes he which makes your case so desperate and see if I haue not left you wayes of returning to me show the bill of Sale which makes your state so irrecouerable and see if I haue not left my selfe wayes of redeeming you And in these few branches of these two parts I shall exercise your Deuotion and holy patience at this time Part. 1. Ecce First then for the first branch of the first part the Ecce Behold this will fall vpon you Vpon those words of Dauid Ecce intenderunt Ecce parauerunt Behold the wicked haue bent ther bow Psal 11 2. and Behold they haue made ready their arrow Origen Origen saies Ecce antequam vulneremur monemur Before our Enemies hit vs God giues vs warning that they meane to doe so When God himselfe is so far incensd against vs That he is turned to be our enemy and to fight against vs It was come to that Esay 63,10 in this Prophet when he hath bent his how against vs as an Enemy It was come to that in the Prophet Ieremy yet still he giues vs warning before hand Lam. 2.4 and still there comes a lightning before his thunder God comes seldome to that dispatch a word and a blow but to a blow without a word to an execution without a warning neuer Cain tooke offence at his brother Abel The quarrell was Gods because he had accepted Abels Sacrifice Therefore God ioynes himselfe to Abels partie and so the party being too strong for Cain to subsist GOD would not surprise Cain but he tells him his danger Why is thy Countenance cast downe Gen 4.10 If thou doest not well sinne lyes at thy dore you may proceed if you will but if you will needs you will loose by it at last Saul persecutes Christ in the Christians Christ meets him vpon the way speakes to him strikes him to the ground telles him vocally and tels him actually That he hath vndertaken too hard aworke in opposing him This which GOD did to Saul reduces him that which God did to Cain wrought not vpon him but still GOD went his owne way in both to speake before hee strikes to lighten before he thunders to warne before he wounds Numb 16. In Dathan and Abirams case God may seeme to proceede apace towards Execution but yet it had all these pauses in arrest of iudgement these reprieues before Execution First when Moses had information evidence of their factious Proceeding vers 4. hee falls not vpon them but he falls vpon his face before GOD and laments and deprecates in their behalfe Hee calls them to a faire tryall verse 5. and examination the next day To morrow the Lord will show who are his and are holy verse 12. And they sayd we will not come And againe verse 14. which implies that Moses cited them againe we will not come Then GOD vpon their contumacy when they would stand mute and not plead takes a resolution verse 21 to consume them in a Moment And then Moses Aaron returne to petition for thē O God the God of the spirits of all flesh verse 25 shall one Man sinne and wilt thou bee wroth with the whole Congregation And Moses went vp to them againe And the Elders of Israel followed and all preuaild not And then Moses comes to pronounce Iudgement verse 29. These men shall not dye a common death and after and yet not presently after that he gaue iudgement Execution followd The earth opened and swallowd them verse 31 but God begun not there God opened his Mouth and Moses his and Aaron his and the Elders theirs before the Earth opened hers It is our case in the Text For whether this Iudgement wrapt vp in the text This selling away and this putting away haue relation to the Captiuitie of the Iewes in Babylon before Christ or to the Dispertion of the Iewes since Christ some Expositors take it one some the other way still it is of a future thing The Prophecie came before the Calamitie whersoeuer you pitch it wheresoeuer you pitch it stil there was a lightning before the thunder a word before the blow a warning before the wound In which as we see that God alwaies leaues a latitude between his Sentence and the Execution for that Interim is Sphaera actiuitatis the Spheare in which our Repentance and his Mercy moue and direct themselues in a benigne aspect towards one another so where this repentance is deferd and this Mercie neglected the execution is so certaine so infallible as that though this in the Text be intended for a future Iudgement a future Captiuitie a future Dispersion yet in the Text it is presented as present nay more then so as past and executed alreadie it is venditi estis you are sold sold alreadie and Dimissa Mater your Mother is put away put away already All gathers and con-centers it selfe in this Gods Iudgements and executions are not sodaine there is alwayes roome for Repentance and Mercie but his Iudgements and Executions are certaine there is no roome for Presumption nor Collusion Venditi ab Adam To pursue then the Holy Ghosts two Metaphors of selling away and putting away First venditi estis sayes our Prophet to the Iewes and to all Behold you are sold And so they were sold thrice ouer sold by Adam first sold by themselues euery day and at last sold by God For the first generall sale by Adam wee complaine now that Land will not sell that 20. is come to 15. yeares purchase but doe wee not take too late a Medium too low a time to reckon by How cheape was Land at first how cheape were we what was Paradise sold for What was Heauen what was Mankinde sold for Immortalitie was sold and what yeares Purchase was that worth Immortalitie is our Eternitie God hath another manner of eternitie in him He hath a whole eternall day an eternall afternoone and an eternall forenoone too for as he shall haue no end so hee neuer had beginning we haue an eternall afternoone in our immortalitie we shall no more see an end then God hath seene a beginning and Millions of yeares multiplied by Millions make not vp a Minute to this Eternitie this Immortalitie When Diues values a droppe of water at so high a price what would he giue for a Riuer How poore a Clod of of Earth is a Mannor how poore an inch a Shire how poore a spanne a Kingdome how poore a pace the whole World and yet how prodigally we sell Paradise Heauen Soules Consciences Immortalitie Eternitie for a few Graines of this Dust What had Eue for Heauen so little as that the Holy Ghost wil not let vs know what she had not what kinde of Fruite yet something Eue had What had Adam for Heauen but a satisfaction that hee had pleasd an Ill wife as St. Hierome states his fault that he