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world_n	day_n	rest_n	rest_v	2,554	5	9.3487	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

consecrated himselfe who is a Temple of the Holy Ghost before hee came to assist or to testifie the consecration of this place of the Seruice of God Bern. Ser. 1. Nostra festiuitas haec est quia de Ecclesia nostra sayes Saint Bernard This Festiuall belongs to vs because it is the consecration of that place which is ours Magis autem nostr●… quia de nobis ipsis But it is more properly our Festiuall because it is the consecration of our selues to Gods seruice For Sanctae Animae propter inhabitantem Spiritum your Soules are holy by the inhabitation of Gods holy spirit who dwells in them Sancta corpora propter inhabitantem animam Your Bodies are holy by the inhabitation of those sanctified Soules Sancti parietes propter Corpora Sanctorum These walles are holy because the Saints of God meet here within these walls to glorifie him But yet these places are not onely consecrated sanctified by your comming but to bee sanctified also for your comming that so as the Congregation sanctifies the place the place may sanctifie the Congregation too They must accompany one another holy persons and holy places If men would wash sheep in the Baptisterie in the Font those sheep were not christned If prophane men or idolatrous men pray here after their way their prayers are not sanctified by the place Neither if it be after polluted doth the place retain that sanctitie which is this day to be deriued vpon it and to bee imprinted in it Diuisio Our Text settles vs vpon both these considerations The holy place and the holy person It was the Feast of the Dedication there 's the holinesse of the place And the holy person was holinesse it selfe in the person of Christ Iesus who walked in the Temple in Salomons Porch These two will bee our two parts And the first of these wee shall make vp of these pieces First we shall see a lawfull vse of Feasts of Festiuall dayes And then of other Feasts then were instituted by God himselfe diuers were so this was not And thirdly not only a festiuall solemnizing of some one thing at some one time for the present but an Anniuersary returning to that solemnitie euery yeare And lastly in that first part this Festiuall in particular The Feast of the Dedication of the Temple that sanctified the place that shall determine that part In the second part The holinesse of the person we shall carry your thoughts no farther but vpon this That euen this holy person Iesus himselfe would haue recourse to this place thus dedicated thus sanctified And vpon this that hee would doe that especially at such times as hee might countenance and authorise the Ordinances and Institutions of the Church which had appointed this Festiuall And this sayes the Text he did in the Winter First Etsi Hiems though it were Winter hee came and walked in the Porch a little inconuenience kept him not off And Quia Hiems because it was Winter he walked in the Porch which was couered not in the Temple which was open So that heere with modestie and without scandall he condemned not the fauouring of a mans health euen in the Temple And it was at Ierusalem the Feast of the Dedication and it was Winter and Iesus walked in the Temple in Salomons Porch In our first part Holy places 1. Part. Festa wee looke first vpon the times of our meeting there Holy dayes The root of all those is the Sabboth that God planted himselfe euen in himselfe in his owne rest from the Creation But the root and those branches which grow from that root are of the same nature and the same name And therefore as well of the flower as of the root of a Rose or of a Violet we would say This is a Violet this is a Rose so as well to other Feasts of Gods institution as to the first Sabboth God giues that name hee cals those seuerall Feasts which he instituted Sabboths enioynes the same things to be done vpon them inflicts the same punishments vpon them that breake them Leuit. 23. So that there is one Moralitie that is the soule of all Sabboths of all Festiualls howsoeuer all Sabboths haue a ceremoniall part in them yet there is a Morall part that inanimates them all they are elemented of Ceremonie but they animated with Moralitie And that Moralitie is in them all Rest for if Adam could name creatures according to their nature God could name his Sabboth according to the nature of it and Sabboth is Rest It is a Rest of two kindes our rest and Gods rest Our rest is the cessation from labour on those dayes Gods rest is our sanctifying of the day for so in the religious sacrifice of Noah when hee was come out of the Arke Genes 8. God is said to haue smelt Odorem quietis the sauour of rest vpon those dayes we rest from seruing the world and God rests in our seruing of him And as God takes a tenth part of our goods in Tythes but yet he takes more too he takes Sacrifices so though he take a seuenth part of our time in the Sabboth yet he takes more too he appoints other Sabboths other Festiualls that he may haue more glory and we more Rest for all wherin those two concurre are Sabboths Vacate videte quoniam ego sum Dominus sayes God First vacate Psal 46.10 rest from your bodily labours distinguish the day and then videte come hither into the Lords presence and worship the Lord your God sanctifie the day And in all the Sabboths there is still a Cessate Leuit. 23. and a Humiliate animas bodily rest and spirituall sanctifying of the day Holy dayes then that is dayes seposed for holy vses and for the outward publike seruice of God are in Nature and in that Morall Law which is written in the heart of man That such dayes there must be is Morall and this is Morall too that all things in the seruice of God bee done in order and this also that obedience be giuen to Superiours in those things wherein they are Superiors And therfore it was to the Iewes as well Morall to obserue the certaine dayes which God had determined as to obserue any at all Not that Gods commandement limitting the dayes infused a Moralitie into those particular dayes for Moralitie is perpetuall and if that had been Morall it must haue been so before and it must bee so still Gods determining the dayes did not infuse not induce a Moralitie there but it awakened a former Moralitie that is an obedience to the commandement for that time which God had appoynted that for them for this Obedience and Order is perpetuall and so Morall We depart therfore from that error which those ancient Heretiques the Ebionites begun and some laboured to refresh in Saint Gregories time and which continues in practise in some places of the world still To obserue both the Iewes

Merchants Verse 9. Verse 10 for those who are said there to ride vpon white Asses to be well mounted according to the manner of those Nations are by Peter Martyr amongst our Expositors and by Serarius the Iesuite amongst the others fitly vnderstood to be intended of Merchants And in the same verse the Iudges are honorably remembred Those that fit in Iudgement And a farre vnlikelier sort of people then any of these in the same verse too Those that walked by the way Idle and discoursing men that were not much affected how businesse went so they might talke of them And lastly the whole people in generall Verse 2. how poore soeuer they haue euidence from this record That they offered themselues and what will they denie that offer themselues and willingly to this imploiment And then God hauing here afforded this honourable mention of them who did assist him he layes also a heauy note vpon such who for collaterall respects preuaricated or withdraw themselues from his seruice Verse 16. perticularly vpon Ruben who was diuided by greatnesse of heart And vpon Dan Verse 17. who remained in his ships And therefore to the encouragement of those who did assist him in any proportion though their assistance were no wayes competent against so potent an enemy God fought for himselfe too They fought from Heauen The starres in their order fought against Sisera And these will be the branches or circumstances of our first part for the particulars of the second we shall open them more commodiously for your memory and vse then when we come to handle them then now Now we proceed to those of the first part Part 1. And into those I passe with this protestation That in all which I shall say this day beeing to speake often of God in that Notion as he is Lord of Hostes and fights his owne battailes I am farre from giuing fire to them that desire warre Peace in this world is a pretious Earnest and a faire and louely Type of the euerlasting peace of the world to come And warre in this world is a shrewd and fearefull Embleme of the euerlasting discord and tumult and torment of the world to come And therefore our Blessed God blesse vs with this externall and this internall and make that lead vs to an eternall peace But I speake of this subiect especially to establish and settle them that suspect Gods power or Gods purpose to succour those who in forraine parts grone vnder heauie pressures in matter of Religion or to restore those who in forraine parts are deuested of their lawfull possessions and inheritance and because God hath not done these great workes yet nor yet raised vp meanes in apparance and in their apprehension likely to effect it That therefore God likes not the cause and therefore they begin to bee shaked in their owne Religion at home since they thinke that God neglects it abroad But beloued since God made all this world of nothing cannot hee recouer any one peece thereof or restore any one peece with a little In the Creation his production of specifique formes and seuerall Creatures in the seuerall dayes was much very much but not very much compared with that which he had done immediatly before when he made Heauen and Earth of nothing For for the particular Creatures God had then Praeiacentem Materiam he had stuffe before him enough to cut out Creatures of the largest sise his Elephants of the Earth his Whales and Leuiathans in the Sea In that matter there was Semen Creaturarum The Seed of all Creatures in that stuffe But for the stuffe it selfe the Heauen and Earth God had not Semen Coeli any such seed of Heauen as that he could say to it doe thou hatch a Heauen he had not any such Semen terrae as that hee could bid that grow vp into an Earth There was nothing at all and all that is was produced from that and then who shall doubt of his proceeding if by a little he will doe much He suffered his greater works to be paraleld or to be counterfeit by Pharaohs Magicians but in his least in the making of Lice hee brought them to confesse Digitum Dei the finger of God and that was enough The arme of God the hand of God needs not where he will worke his finger is enough It was not that imagination that dreame of the Rabbins that hind ered the Magicians who say that the Deuill cannot make any Creature lesse then a Barley corne As it is with men they misconceiue it to be with the Deuill too harder to make a little clocke a little picture any thing in a little then in a larger forme That was no part of the reason in that case but since man ordinarily esteemes it so and ordinarily admires great workes in little forme why will he not be content to glorifie God that way in a faithfull confidence that hee can and will doe great workes by weake meanes Should God haue stayd to leuie and arme and traine and muster and present men enow to discomfit Sennacherib Hee tooke a neerer way he slew almost two hundreth thousand of them in one night by an Angell Esa 37.36 Should God haue troubled an Angell to satisfie Elisha his seruant Onely by apparition in the cloudes 2. Reg. 5.16 he brought him to acknowledge that there were more with them then with the Enemy when there was none He troubled not so much as a cloud he imployed no Creature at all against the Philistines 1. Sam. 23 5 when they came vp with thirty thousand Chariots but hee breathed a dampe an astonishment into them he imprinted a diuine terror in their hearts Iud. 6. and they fought against one another God foresaw a diminution of his honour in the augmentation of Israels forces and therfore he reduced Gideons thirty two thousand to three hundred persons It was so in persons God does much with few and it was so in time God does much though late though God seeme a long time to haue forgot his people yet in due time that is in his time he returnes to them againe S. Augustine makes a vsefull Historicall note That that land to which God brought the Children of Israel was their owne land before they were the right heires to it lineally descended from him who was the first possessor of it after the floud but they were so long out of possession of it as that they were neuer able to set their title on foot nay they did scarce know their own title and yet God repossessed them of it reinuested them in it It is so for persons and times in his wayes in this world Much with few much though late and it is so in his wayes to the next world too for persons Elias knew of no more but himselfe that serued the right God aright God makes him know that there were seuen thousand more seuen thousand was much to one but it was

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

eate that Fruite Ne contristaretur Delicias suas least he should cast her whom he lou'd so much into an inordinate deiection but if he satisfied her and his owne Vxoriousnesse any satisfaction is not nothing But what had I for Heauen Adam sinnd and I suffer I forfeited before I had any Possession or could claime any Interest I had a Punishment before I had a being And God was displeased with me before I was I I was built vp scarse 50. years ago in my Mothers womb I was cast down almost 6000. years agoe in Adams loynes I was borne in the last Age of the world and dyed in the first How how iustly do we cry out against a Man that hath sold a Towne or sold an Army And Adam sold the World He sold Abraham and Isaac and Iacob and all the Patriarchs and all the Prophets He sold Peter and Paul and both their Regiments both the glorious Hemispheres of the World The Iewes and the Gentiles He sold Euangelists and Apostles and Disciples and the Disciple whom the Lord loued the beloued Mother of the Lord her selfe say what they will to the contrary And if Christ had not prouided for himselfe by a miraculous Generation Adam had sold him If Christ had bene conceiud in Originall sinne hee must haue dyed for himselfe nay he could not haue dyed for himselfe but must haue needed another Sauiour It is in that Contemplation as hee was descended from Adam that St. Paul sayes of himselfe Rom. 7.14 Venundatus I am carnall sold vnder sinne For though St. Augustine and some others of the Fathers doe sometimes take the Apostle in that place to speake of himselfe as in the person of a naturall Man that euery Man considerd in nature is sold vnder sinne but the Supernaturall the Sanctified Man is not so yet St. Augustine himselfe in his latest and grauest Bookes and particularly in his Retractions returnes to this sense of these words That no man in what measure soeuer Sanctified can so emancipate himselfe from that Captiuitie to which Adam hath enthralld him but that as hee is enwrapped in Originall sinne hee is solde vnder sinne And both S. Hierome and S. Ambrose both which seeme in other places to goe an other way That onely they are sold vnder sinne which haue abandond and prostituted themselues to particular sinnes doe yet returne to this sense That because the Embers the Spaune the leauen of Origiginall sinne remaines by Adams sale in the best the best are sold vnder sinne A Nobis So the Iewes were and so were we sold by Adam to Originall sinne very cheape but in the second sale as wee are sold to actuall and habituall sinnes by our selues cheaper 42.19 for so sayes this Prophet You haue sold your selues for nothing Our selues that is all our selues or bodies to intemperance and ryot and licenciousnes and our soules to a greedines of sinne and all this for nothing for sinne it selfe for which wee sell our selues is but a priuation and priuations are nothing Rom. 6 21. What fruit had you of those things whereof you are now ashamed sayes the Apostle here is Barrennesse and shame Barrennesse is a priuation of fruit shame is a priuation of that confidence which a good Conscience administers and when the Apostle tells them they sold themselues for barrennesse and shame it was for priuations for nothing Iob. 24.15 The Adulterer waits for the twy-light sayes Iob. The Twy-light comes serues his turne and sin to night looks like a Purchase like a Treasure but aske this sinner to morrow and he hath sold himselfe for nothing for debility in his limnes for darkenesse in his vnderstanding for emptinesse in his purse for absence of grace in his Soule and Debilitie and Darkenes and emptinesse and Absence are priuations and priuations are nothing All the name of Substance or Treasure that sinne takes is that in the Apostle Thesaurizastis Iram Dei You haue treasurd vp the wrath of God against the day of wrath And this is a fearefull priuation of the grace of God here and of the Face of God hereafter a priuation so much worse then nothing as that they vpon whom it falls would faine be nothing and cannot A Deo So then we were sold so cheape by Adam to Originall and cheaper by our selues to Actuall Sinne but cheapest of all when we come to be sold by God For he giues vs away casts vs away deliuers vs ouer to punishments for sinne and to sin for punishment God makes Sinne it selfe his executioner in vs and future sinnes are the punishments of former Vendit paenis As some Schoolemasters haue vsd that Discipline to correct the Children of great Persons whose personall correction they finde reason to forbeare by correcting other Children in their names and in their sight and haue wrought vpon good Natures that way So did Almightie God correct the Iewes in the Aegyptians for the ten plagues of Aegypt were as Moses Decem Verba as the ten Commandements to Israel that they should not prouoke GOD. Euery Iudgement that falls vpon another should be a Catechisme to me But when this Discipline preuaild not vpon them God sold them away gaue them away cast them away in the tempest in the whirlewinde in the inundation of his indignation and scatterd them as so much dust in a windy day as so many broken strawes vpon a wrought Sea With one word One Fiat Let there bee a world nay with one thought of God cast toward it for Gods speaking in the Creation was but a thinking God made all of Nothing And is any one rationall Ant The wisest Phylosopher is no more Is any roaring Lyon the most ambitious and deuouring Prince is no more Is any hiue of Bees The wisest Councels and Parliaments are no more Is any of these so estabishd as that that God who by a word by a thought made them of nothing cannot by recalling that word and withdrawing that thought in sequestring his Prouidence reduce them to nothing againe That Man that Prince that State thinks Past-board Canon-proofe that thinkes Power or Policy a Rampart when the Ordinance of God is planted against it Nauyes will not keepe off Nauies if God be not the Pilot Nor Walles keepe out Men if God be not the Sentinell If they could if wee were walld with a Sea of fire and brimstone without and walld with Brasse within yet we cannot ciel the Heauens with a roofe of Brasse but that God can come downe in Thunder that way Nor paue the Earth with a floare of Brasse but that God can come vp in Earthquakes that way God can call vp Damps Vapors from below and powre down putride defluxions from aboue and bid them meet and condense into a plague a plague that shall not be onely vncureable vncontrollable vnexorable but vndisputable vnexaminable vnquestionable A plague that shall not onely not admit a remedy when