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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	people_n	14,785	5	5.1891	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20642	Foure 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. 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	1625 (1625)	STC 7042; ESTC S114207	75,778	242

saile and make great voyages is none of the starres of the greatest magnitude but yet it is none of the least neither but a middle starre Those Preachers which must saue your soules are not ignorant vnlearned extemporall men but they are not ouer curious men neither Your children are you and your seruants are you and you doe not prouide for your saluation if you prouide not for them who are so much yours as that they are you No man is sau'd as a good man if he be not sau'd as a good Father and as a good Master too if God haue giuen him a family That so Priest and people the whole Congregation may by their religious obedience and fighting in this spirituall warfare in their Order minister occasion of ioy to that heart which hath beene grieued in that fulnesse of ioy Which Dauid expresseth Psal 21. The King shall reioyce in thy strength 〈…〉 Lord and in thy saluation how great●● 〈…〉 reioyce Thou hast giuen him his 〈…〉 ●nd thou hast not withholden the 〈…〉 his lipps for the King trusteth in the Lord and by the mercy of the most High he shall not bee mooued And with that Psalme a Psalme of Confidence in a good King and a Psalme of Thanksgiuing for that blessing I desire that this Congregation may be dissolued for this is all that I intended for the Explication which was our first and for the Application which was the other part proposed in these wordes FINIS A SERMON VPON THE EIGHTH VERSE OF THE FIRST CHAPTER OF THE ACTS OF THE APOSTLES Preached To the Honourable Company of the VIRGINIAN PLANTATION 13. Nouemb. 1622. BY IOHN DONNE Deane of Saint Pauls LONDON LONDON Printed for Thomas Iones 1624. TO THE HONOVRABLE COMPANIE OF THE VIRGINIAN PLANTATION BY your Fauours I had some place amongst you before but now I am an Aduenturer if not to VIRGINIA yet for VIRGINIA for euery man that Prints Aduentures For the Preaching of this Sermon I was but vnder your Inuitation my Time was mine owne and my Meditations mine owne and I had beene excusable towards you if I had turned that Time and those Meditations to GODS Seruice in any other place But for the Printing of this Sermon I am not onely vnder your Inuitation but vnder your Commandement for after it was preached it was not mine but yours And therefore if I gaue it at first I doe but restore it now The first was an act of Loue this of Iustice both which Vertues Almightie God euermore promoue and exalt in all your proceedings AMEN Your humble Seruant in Christ Iesus IOHN DONNE ACTS 1.8 But yee shall receiue power after that the HOLY GHOST is come vpon you and yee shall be witnesses vnto mee both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost part of the Earth THERE are reckoned in this Booke Two and Twentie Sermons of the Apostles and yet the Book is not called the Preaching but the Practise not the Words but the Acts of the Apostles and the Acts of the Apostles were to conuey that name of Christ Iesus and to propagate his Gospell ouer all the world Beloued you are Actors vpon the same Stage too the vttermost part of the Earth are your Scene Act ouer the Acts of the Apostles bee you a Light to the Gentiles that sit in darkenesse bee you content to carrie him ouer these Seas who dryed vp one Red Sea for his first people and hath powred out another Red Sea his owne Bloud for them and vs. When man was fallen God cloathed him made him a Leather Garment there God descended to one Occupation when the time of mans Redemption was come then God as it were to house him became a Carpenters Sonne there God descended to another Occupation Naturally without doubt man would haue beene his owne Taylor and his owne Carpenter something in these two kinds man would haue done of himselfe though hee had had no patterne from God but in preseruing man who was fallen to this redemption by which he was to be raisd in preseruing man from perishing in the Flood God descended to a third occupation to be his Shipwright to giue him the modell of a Ship an Arke and so to be the author of that which man himselfe in likelihood would neuer haue thought of a means to passe from Nation to Nation Now as GOD taught vs to make cloathes not onely to cloath our selues but to cloath him in his poore and naked members heere as God taught vs to build houses not to house our selues but to house him in erecting Churches to his glory So God taught vs to make Ships not to transport our selues but to transport him That when wee haue receiued power after that the Holy Ghost is come vpon vs we might be witnesses vnto him both in Ierusalem and in all Iudaea and in Samaria and vnto the vttermost parts of the Earth As I speake now principally to them who are concernd in this Plantation of Virginia yet there may be diuers in this Congregation who though they haue no interest in this Plantation yet they may haue benefit and edification by that which they heare me say so Christ spoke the words of this Text principally to the Apostles who were present and questioned him at his Ascention but they are in their iust extention and due accomodation appliable to our present occation of meeting heere As Christ himselfe is Alpha and Omega so first as that hee is last too so these wordes which he spoke in the East belong to vs who are to glorifie him in the West That we hauing receiued power after that the Holy Ghost is come vpon vs might be witnesses vnto him both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost parts of the Earth The first word of the Text is the Cardinall word the word the hinge vpon which the whole Text turnes The first word But is the But that all the rest shoots at First it is an exclusiue word something the Apostles had required which might not bee had not that And it is an inclusiue word somthing Christ was pleasd to affoord to the Apostles which they thought not of not that not that which you beat vpon But but yet something else something better then that you shall haue That which this but excludes is that which the Apostles expresse in the Verse immediatly before the Text a Temporall Kingdome Wilt thou restore againe the kingdome of Israel No not a temporall Kingdome let not the riches and commodities of this world be in your contemplation in your aduentures Or because they aske more Wilt thou now restore that not yet If I will giue you riches and commodities of this world yet if I doe it not at first if I doe it not yet be not you discouraged you shall not haue that that is not Gods first intention and though that be in Gods intention to giue it you hereafter you shall not

Psal 39.12 as that Dauid formes one Prayer thus Auribus percipe lachrimas meas O Lord heare my teares hee puts the office of the Eye too vpon the Eare. And then if the Magistrate stop his Eares with Wooll with staple bribes profitable bribes and with Cyuet in his wooll perfumes of pleasure and preferment in his bribes hee falsifies Gods Word who hath said they are Gods for they are Idoles and not Gods if they haue eares and heare not And so it is also of the hand too In all that Iob suffered he sayes no more but that the Hand of God had touched him but touched him in respect of that hee could haue done for when Iob sayes to men Why persecute you mee Iob 19.22 as God hee meanes as God could doe so vehemently so ruinously so destructiuely so irreparably There is no phrase oftner in the Scriptures then that God deliuered his people in the hand of Moses and the hand of Dauid and the hand of the Prophets all their Ministeriall office is called the Hand and therfore as Dauid prayes to God That hee would pull his hand out of his bosome and strike so must wee euer exhort the Magistrate That hee would plucke his hand out of his pocket and forget what is there and execute the Cause committed to him For as wee at 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 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 Acephali 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 Verball 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

wee need not extend this first Consideration The second is 2. Part. to Sur●ay some such Foundations as fall within the frayltie and suspition and possibilitie of this Text that they may bee destroyed for when the Prophet sayes If they bee they may bee Now Fundamentum proprie de aedificijs dicitur sayes the Lawe when wee speake of Foundations wee intend a house and heere wee extend this House to foure Considerations for in foure Houses haue euery one of vs a dwelling For first Ecclesia Domus the Church is a House it is Gods house and in that House wee are of the householde of the faithfull if as it is testified of Moses wee bee faithfull in all his House Hebr. 3.5 as Seruants You see there is a faithfulnesse required in euery man in all the house of God not in any one roome a disposition required to doe good to the whole Church of God euery where and not onely at home Secondly Respublica Domus The Commonwealth the State the Kingdome is a House and this is that which is called so often Domus Israel The house of Israel the State the Gouernment of the Iewes And in this House God dwells as well as in the other In the State as well as in the Church For these words The Lord hath chosen Sion hee hath desired it for a habitation Psa 132.13 are spoken of the whole Bodie Church and State Thirdly there is Domus Habitatio●is Domus quae Domi●liu● a House to dwell in and to dwell with a Family and in this House God dwells too for as Dauid sayes of the Building wee may say of the Dwelling ●●cept the Lord 〈◊〉 the House Psal 127.1 they labour in vaine So except the Lord dwell in the House it is a desolate Habitation And then lastly there is Domus quae Dominus a house which is the Master of the House for as euery Man is a little World so euery man is his owne House and dwels in himselfe And in this House God dwells too for the Apostle seemes so much to delight himselfe in that Metaphore as that hee repeats it almost in all his Epistles Habitat in nobis That the Holy Ghost dwells in vs. Now of all these foure Houses that house which hath no walles but is spread ouer the face of the whole Earth the Church And that House which with vs hath no other walls but the Sea the State the Kingdome And that house which is walled with drie Earth our dwelling house our family and this house which is wall'd with drie Earth this loame of flesh our selfe Of all these foure houses those three of which and in which we are and this fourth which wee our selfe are God is the Foundation and so foundations cannot bee destroyed But as though the common foundation of all buildings bee 〈◊〉 Earth yet wee make particular foundations for particular Buildings of Stone or Brick or Piles as the Soyle requires v●● shall wee also beene consider such particular Foundations of these foure houses as may fall within the frailtie and suspition within the possibilitie and danger of the Text of being destroyed Of the first House then Ecclesia Domus which is the Church the foundation is Christ Other foundation can no man lay 1 Cor. 3.11 then that which is 〈◊〉 which is Iesus Christ Non propterea dicinius sayes Saint Augustine De vnita Eccles C. 16. Wee doe not say that our Church is Catholique therefore because Optatus sayes so and because Ambrose sayes so and yet Optatus and Ambrose the Fathers are good Witnesses neither do we say it sayes he Quia Collegarum nostrorum Conciliis praedicata est Because some Synodes and Councells of men of our owne Religion haue said it is Catholique And yet a Harmony of Confessions is good Euidence Nec quia tanta f●unt in ea mirabilia sayes hee wee call it not Catholique because so many Myracles are wrought in it for wee oppose Gods many miraculous Deliuerances of this State and Church to all their imaginary miracles of Rome Non ideo manifestatur Catholica sayes still that Father All this does not make our Church Catholique nay non manifestatur all this does not declare it to bee Catholique all these are no infallible marks thereof but onely this one sayes hee Quia ipse Dominus I●su● c. because the Lord Iesus himselfe is the Foundation of this Church But may not this be subiect to reasoning to various Disputation Whether wee haue that foundation or no It may but that will goe farre in the clearing thereof which the same Father sayes in another Booke De Moribus Eccles Cat. C. 25. Nihil in Ecclesia catholica salubrius fit quam 〈◊〉 Rationem praecedat Autoritas Nothing is safer for the finding of the Catholique Church then to preferre Authoritie before my Reason to submit and captiuate my Reason to Authoritie This the Romane Church pretends to embrace but Apishly like an Ape it kills with embracing for it euacuates the right Authoritie The Authority that they obtrude is the Decretals of their owne Bishops The authoritie which Saint Augustine literally and expressely declares himselfe to ●eane is the authoritie of the Scriptures Christ then that is the Doctrine of Christ is the foundation of this first House the Church 2 Chro. 3.3 Haec sunt fundamenta quae ●ecit Salomon sayes the vulga●e Edition These are the foundations that Salomon layde and then our Translation hath it These are the things in which Salomon was instructed One calls it Foundations the other Instructions All 's one The Instructions of Christ the Doctrine of Christ the Word the Scriptures of Christ are the Foundation of this House For when the Apostle sayes Ephes 2.20 Christ Iesus himselfe is the chiefe corner Stone yet hee addes there Yee are built vpon the Prophets and Apostles for the Prophets and Apostles had their part in the foundation in the laying though not in the beeing of the Foundation The wall of the citie Apoc. 21.14 saye Saint Iohn had twelue Foundations and in them the Names of the twelue Apostles But still in that place they are Apostles of the Lambe still they haue relation to Christ For they who by inspiration of the Holy Ghost writt of Christ and so made vp the Bodie of the Scriptures haue their parts too in this Foundation Besides these it is sayd in the building of the Materiall Temple 2 Reg. 5.17 The King commaunded and they brought great Stones and costly Stones and hewed Stones to lay the foundations of the House The care of the King the labours of men conduce to the foundation And besides this in that place of the Reuelation The foundation of the Wall is sayde to bee garnished with all manner of precious stones Garnished but not made of that kinde of precious stones So then Salomons hewed Stones and costly stones may in a faire accomodation bee vnderstood to bee the

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-●ate 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 the Common-wealth Respub Domus 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 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 61.4.62.7 I will abide in thy Tabernacle 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