OESJD [...]; on 1 Thes. 5.16

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The. I° Thess: chap. 5 ver: 16
Reioice euermore

Wee read in ye naturall story, of some flotinge Ilands yt swimme and moue from place to place, and in them a man maie sowe in somnee places and reape in another This case is soe farr ours as yt in another place, wee haue sowed in teares, And by his promise in whose teares wee sowed then, when wee handled those two words Jesus wept wee shall reape in Ioye: yt haruest isnot yet, it is reserved to the last resurrection. But the Corne is aboue ground in the resurrection of our head, ye firste fruits of the Dead Christe Iesus, and yt beeinge the firste visible stepp of his exaltation, begins o[ur] exultation, who in him Pro: 14: 10 are to reioyce evermore The hart knoweth his owne bitternes; hee and none butt hee; others feele it not, releeue it not; pitty it not, and therefore saith ye texte A stranger doth not intermeddle with his Ioye hee shall haue a Ioye wch noe stranger, not hee himselfe whileste hee was a stranger to God and to himselfe could Conceiue. If wee should aske as Christs disciples asked of him Mat: 24: 3 Quod Signum what shall be ye signe of thie comminge of thie Ioye in ye midste of thie bitternes, Ipsæ Lacrima Latitia testes et nuncij; The teares themselus shalbee the signe The teares shalbee ambassados of Ioye; a present gladnes shall Consecrate yo[ur]sorrowe and teares shall babtise, and giue a newe name to yo[ur] passion, for yo[ur] wormewood it shalbee Manna even then when
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it is wormwood it shall be Manna for Gaudebitis Semper, yow shall reioyce evermore

Diuisio: But our text Doth more then inploy a promise to vs for it layeth a precepte vpon vs It is not Gaudebitis yow shall reioyce reioyce by waie of Comforte but it is Gaudete reioyce see yt that yow doe reioyce by waie of Commaundemente and yt shalbee o[ur] firste parte: Cadit sub præcepta; It hath ye nature of a Commaundemente Angells passe not from extreame to extreame but by the waie betweene; Man passeth not from the miseries of this life to ye ioyes of h heauen, but ye ioye in this to, for hee yt feeles noe ioye heare shall find none heareafter. And when wee passe from ye substance of the precepte to the extent therof (wch will bee o[ur] second p[ar]te from ye first word.) Reioice to ye other Reioice allwaies wee shale cleaue yt into two p[ar]ts periods Gaudete in bonis, reioyce in prosperitie and Gaudete in malis reioyce in yo[ur] adversitie too, But because it is in Sempiternum it must bee in Sempiterno because it is allway it muste bee in him who is allwaies yesterdaie and to daie and ye same for euer, Ioye in God ioye in ye Holie ghoste wch will bee another branch in yt second p[ar]te of which Ioye though there bee a preparatory and inchoatiue participation and possession in this life yet ye Consummation being reserued to o[ur] entrance into o[ur] Masters Ioye not only ye Ioye wch hee giueth thats heere but ye Ioye wch hee is thats onely there; wee shall end in yt beyond which none cann goe, noe not in his thoughts in somme Dimme Contemplation, and in some fainte representation of ye Ioyes of
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heauen, and in yt contemplation wee shall Dismisse yow.

Part Firste then it is presented in the nature of a Commaundement and laies an obligation vpon all, at all tymes to procure to o[ur] selues and to Cherish in o[ur] selues this Ioy this reioycinge. What is Ioy Aquin: 22:28:3 Comparatvur ad.desiderium sic vt quies admotum As rest is to ye end of motion, euery thinge moues therefore yt it maie reste soe Ioy is the end of o[ur] Desires whatsoeu[er] wee plasce o[ur] Desires, our affections vpon, it is therefore yt wee maye enioye it and therefore Bannez Quod est in brutis in parte sensitiua delectation in hominibus in parte intellectiua est gaudium: Beasts and Carnall men who Determine all there Disires in ye sensuall p[ar]ts come noe further then to a delight but men who are truly men and Carry them to ye intellectuall part theie and onely theie come to Ioye, and therefore saith Sallomon, It is ye Ioye of ye Iuste to Doe Prov: 21: 15 Iudgment, to haue lien still and to haue Donne noe wronge occasions not this Ioye Ioye is not such a reste, as ye reste Psal: 19:5 of ye Earth yt neuer moud, but as the sunne reioyceth to runne his race and his Circuit is to the end of heauen soe this Ioye is in ye reste and testimony of a good conscience yt wee haue Donne those things wch belonge to o[ur] Calinge that wee haue moud in o[ur] Spheare; For if men of o[ur] profession whose function it is to attend ye service of God, Delight o[ur] selus in havinge gathered much in this world. If a souldior e shall haue Delighted himselfe in givinge rules of Agrigulture or of Architecture, If a Counsellor of State who should assiste with his Counsaile vpon p[re]sent emergencyes Delite himselfe in writinge bookes of good Counsaile for posterity all this occasions not this Ioye, because though there haue been motion,
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and though there bee reste, yet is yet noe reste after a motion p[ro]per to them A man yt hath beene out of his waie all Day may bee glad to find a good Inn at night, but yet it is not p[ro]perly Ioye, because hee is neuer ye nearer home, Ioy is peace for havinge donne yt wch ought to haue Donne. And Bonnez ibid therefore it is well expressed Optima coniectura an homo sit in gratia est gaudere The best evidence yt a man is at peace and favour with God is yt hee cann reioyce, To trie whether I bee able by argumente and disputation to proue all, that I beeleeue or to Convince the Adversary. This is Academia animæ the soules Vniversitie where some are graduats and all are not To try whether I bee able to endure Martirdome for my beliefe This is Gehenna animæ ye rack ye torture of the soule, and some are able to hould it out and all are not But to try whether I cann reioyce in ye peace wch: I haue with God this is but Catechismus animæ the Catichisme of ye soule and eu[er]y man may examine himselfe and eu[er]y man muste for it a Commaundemente Gaudete Semper reioyce eu[er]more

It is, wee Cannot say the office, but ye essence of God to Doe good, and when hee Doeth that hee is said to reioyce The Lorde Deut: chap: 30: ver 9 will make thee plenteous (There is his goodnes) and hee will reioyce againe ouer thee for good as hee reioyced ou[er] thie Sephann 3: 17 fathers. The Lord will loue thee there is his goodnes, and reioyce in thee and hee will reste in his loue, Such a ioye as is reste a complacency in yt good wch hee hath Donne, wee see is placed in god himselfe. It is in Angells too, there office is to minister vnto men, For by nature theie
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are Spiritts but by office theie are angels..) And when theie see soe good effect of there seruice, as yt a synner is Conu[er]ted Luc.15: 10 There is Ioye in the presence of the .. Angells of Allmightie God Christ himself had a spirituall office and imployment, To giue light to ye blynde, and to inflict blyndenesse vppon those wch thought theie sawe all, And when yt was Donne, Exultauit in Spiritu in yt hower reioyced in the Spiritt and said, I thanke thee O father Lord of heauen Luc 10: 21 and Earth &c. To haue somthinge to Doe. To Doe it and then to reioyce in havinge Donne it is to embrase a callinge to p[er]forme ye Duties of yt calinge, to Ioye and rest in ye peacefull testimony of havinge Donne soe; This is Christianly donne, Christ Did it, Angellically Donne, Angells Doe it, Godly Esai. 62: 1 Donne, God Doeth it, As the bridegroome reioyceth in his bride soe Doth thie God reioyce in thee. Example, as well as the rule, repeates it to yow, Gautete Semper

Basill: q. breuis: 31. But howe farr may wee Carry this ioye? to what outward declarations? to laughing? St Basill makes a round answere to a shorte question, An in vniuersum ridere non licet? Maie a man laugh in no case? Admodum perspicuum est, It is verie euident, that a man maie not, because Christe saieth, Vae Vobis Woe bee vnto yow yt laugh, Homile de gratias actione And yet St Basill himselfe in another place saieth (wch wee are rather to take in explanation then in Contradiction of himself) that that woe of Christ is cast in obstreperum somnum, non in Sinceram bilaritatem: vppon a Dissolute and vndecent, and immoderate laughinge, not vppon true inward ioye, howesoeuer inwardly exprest
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Gen.17:17 At ye promise of a sonn Abraham fell one his face & laught, A religious man, and a graue man of 100 yeare old expresseth this ioy of his harte, by this outward declaration: H Hieroms translation reades it Risit in Corde hee laugh{se} within himselfe, because St Hierome thought that was a weakenes, a declination towards vnbeliefe to laugh at Gods promise as hee thinkes Abraham did. But St Peter is a better witnes in his behalfe, Against hope Ro: 4: hee belieued in hope, hee was not weake in faith, hee Amb: staggered not at ye promise of God through vnbeliefe Quod risit non incredulitatis sed exultationis indicium fuit, his laughing was noe ebb of faith, but a flood of Hier: ioye, It is not as St Heirome so takes it Risit in Corde putans celare deum aperte ridere non ausus hee kept in his his laughing and Durst not laugh out But as St. Ambrose saieth well Risus non irrisio diffidentis sedexultatio gratulantis; hee laughed not in a doubtfull scorne of Gods promise, but in an ou[er]flowinge of his owne ioye, it is well Rupertus expressed and well Concluded O virum æterno risu vere dignum et Sempiterna incunditate bene preparatum this was good evidence, that hee was a man well disposed for ye ioyes of heaven that hee could concieue ioy in ye temporall blessings of God, and yt hee thought nothing misbeecoming him, yt was an outward declaration of his ioy, It is a Dangerous weakenes, to forbeare outward declarations of o[ur] sence of gods goodnes, for feare of misinterpretac[i]ons, to smother o[ur] p[re]sent thankfullnes, for feare yt some should say, it was a leuity to thanke god soe soone, till god had Done the
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whole worke, For god doth somtymes leaue halfe his worke vndonne because hee was not thanked for it, when David Sam: 6: 14 danced and lept, and shouted before ye Arke, if hee laughed to, it misbeecame him not, Not to feele ioy is an argument against religious tendernes, not to shew yt joye is an argument against thankfullnes of the hart: that is Pro: 15:13 a stupiditie this is a Contempt, A merry hart maketh a Cheerefull Countenance If it bee within, it wilbee wthout too; except I heare thee saie in thien actions Gaudeo I doe reioyce, I Cannot knowe yt thou hast heard the Apostle saie Gaudete

Ioy for God blessings to vs, ioy for gods glory to himselfe may come ad Risum, and farther, Not only ad Ridendum but ad Irridendum not only to laugh in o[ur] owne prosperitie, but to laugh them to scorne yt would haue impeached Pro: 1: 26 it Theie are put both together in god himselfe, Ridebo and Irridebo. I will laugh at yo[ur] Calamitie, and I will mock when yo[ur] feare commeth and this being in yt place intended of God is spoken in ye person of wisdome, It misbecomes not wisdome and grauitie to laugh at gods deliuerances, nor to laugh to scorne those yt would haue blowen vpp Gods seruants, when it is Carried soe high as to the Psal: 2 ver: 2 Kinge of the earth, and the rulers, that take counsaile against the Lord and againste his annoynted wee may come Ad gaudium, to ioye in Gods goodnes, but because there place and persons are sacred wee leaue yeRidere {P}sa: 2: ver 4 and the Irridere to god who saith Ver.4th that hee
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will laugh at them and hould them in derision, But at lowe[r] instruments lower persons may laugh, when theie fill ye word with the doctryne of killinge of Kings, and meane that that should animate men againste such Kings as theie Call heretiqu{es} and then find in experience that this hath wrought only to the killinge of Kings, of their owne religion, wee lament iustly the euent, but yet wee forbeare o[ur]Rider{e} and o[ur]Irrridere at the crossinge and ye frustratinge of there plots and practises. Pharoahs army was Drownd, Et Cecinit Moses, Moses sunge; Sisera was slaine Et {Ce}cinit Deboragh Deboragh sunge, Thus in the Disappoi{n}tinge of gods enemyes, gods seruants comes to outward m{a}nifest signes of Ioy, Not by a libellous and scuvrri{lous} prophanation of persons that are sacred, but in fittinge psalms and Sermons, and prayers, and publique writings to the occasion to proceede to a Ridere and Irridere and as St Augustine reades yt place of the Prouerbs Supe...rreidere to laugh gods enemyes into a confusion to see there plotts soe often, soe often frustrated for soe far extends this Gaudete reioyce euermore

Ioy, and Cheerefullnes is Sub præcepto it hath the nature of a Commaundement and soe hee dep[ar]ts from a Commaundement that departs and abandons himselfe into an .inordinate sadnes And therefore Dauid chides his soule, Psal: 4: 25 Whie art thou cast downe o my soule, why art thou disq{ui}eted with in mee, And though hee comes after to dispu{te} against this sadnes of the Soule wch hee had
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ver: 8 in Hope yet in God, And yet the Lord will Commaund his lovinge kindnes, And my praier shalbee vnto the god of my life yet hee Could not putt it of, but hee imagines hee heares ver: 10 his enemyes say, where is this god, and when hee hath wrastled himselfe weary hee falles back againe in the last vers to his faintnes, whie art thou cast Downe o my soule whie arte thou disquieted within mee, for as hee ytPro: 25:20 taketh away a garment, in Could wether So is hee that singeth songs to a heauy hart: that heauines makes him vncapable of Naturall, of Morrall, of Ciuill, of Spirutuall, Comforts, charmes ye charmer neu[er] soe wisely, Heli, hard yt the battaile was lost and yt his sonnes weare slayne and admitted soe much sorrowe for those, that 1 Samuell chap: 4 ve: 17 When ye last was added, The Arke was taken by the enemies hee was to weake for yt and fell Downe and brake his neck, It was his Daughter in laws case too, 19 shee ov[er]charged her Soule with sadnes, for her husbands death and her fathers Death, and when the reporte of the Arke came shee fell into labor and dyed, and though the 20women tould her Feare not thou hast borne a sonne, yet shee answered not. Thoughe ye Arke of god, the worship of his name bee at any time transferd, from where it was, dispaire not thou of gods reducinge of it, for this dispayringe of others will bringe thee to dispaire, in some accident to thie selfe: Accustome thie selfe to keepe vpp the Consideration of gods mercie at the highest: lodg not a sadd suspitition, in any publique, in any priuate busines that gods powerfull mercy can goe but thus far; hee yt determyns gods
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power and his mercy and saies heere it must end, is as much an Athist as hee that denies it altogether. The key of Dauid opens and noe man shutts, the Spirrit of Comforte shines vpon vs and would not bee blowen out. Monastery and Ermitage and Anchorate and such words of singularity are not Sinomina with these plural words Concio, Caetus, Ecclesia, Sinagoga, and Congregatio, in which words god deliueres himselfe to vs. A Church is a company Religion is a religation a bynding of men together in one Manner of worshipp, and worshipp is an exterior service, and yt exterio[r] service is the venite exultemus to come and reioyce in ye presence of God If in any of these waies god cast a clo{ud} vpon o[ur] former ioyes, yet to receiue good at gods hand, an{d} not to receiue euill, to reioyce in the storme Calme and not in the Calme storme this is to breake at leaste halfe of ye Commaundement[es], wch is Gaudete semper. And soe from the first p[ar]te which is the substance, wch wee haue passed by those stepps; That this reioycing hath ye nature of a Commaundement It must bee maintayned, And that inward ioye must bee outwardly expressed, euen to the disgrace and Confusion of gods enemies, and to the vphoulding of a ioyfull Constancy in o[ur] selus, wee passe nowe to the extent of the Commaundement Gaudete semper euermore

2 Parte Semper Did god meane that wee should reioyce allwaies, when he made six Daies for labour and but one for rest? Certainly hee did; six daies wee are to labour, and to Doe all that wee haue to Doe; And p[ar]t of that wch wee haue to Doe, Is to reioyce in o[ur] labour Adam in the state of innocencie had aboundant occasion of Continua{ll}Gen: 2: 15 reioycinge, But yet in that ioyfull state hee was to labour
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to dresse and to keepe ye garden after the fall when god made 3: 19 the labour of man more heauie, in Sudore vultus, that hee should not eate, but in the sweat of his browes, yet god gaue him not that penaltie, that occasion of sadnes, till hee had first imprinted the roote of true ioye, the promise of a Messias, yt promise hee made before hee came to denounce Psa.128 2 the penaltie, first came the Ipse conteret and then Augin Sudore vultus, vpon those words, thou shalt eate the labour of thie hand Debuit dicere fructum, non laborem saith Augustine Dauid should haue said hee shall eate the fruite not the labour of his hand[es]; Sed ipse labores non sunt sine gautdio but the verie labou[rs] the verie afflictions of good men haue ioye in them, Si labor potest manducari et iucundare manducatus fructus laboris qualis erit? And if labo[ur] it selfe, affliction it selfe minister ioye what a manner what a measure of ioye is in the full possession therof in heauen? And as the Consideration of the words immediatly after the text, hath made more then one of the fathers say, Etiam Somnia iustorum preces sunt Even the sleepe of the righteous is a service to god and there very Dreames are prayers and meditations soe much more p[ro]perly maie wee; call the sleepe and the bodily rest, nay the bodily torments of ther righteous ioye, reioycinge, Soe that neither weeke Daie nor sabboth, daie, nor night, labor nor rest, interrupts this continuall ioye, wee maie, wee must reioiyce euermore

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In bonis. termporall: Gaudete in bonis, reioyce when god giues you the good things of this world, first in Temporalibus when god giues yow the good temporall things of this world Gaudete in terra reioyce that god hath placed thee in soe fertill in soe fruitfull a land, Gaudete in pace reioyce that god hath afforded yow peace, to till ye land, Gaudete in temporibus reioyce that god giues yow seasons, that ye Earth maie giue her increase, and that man maie reioyce in the increase of the earth: And Gaudete de amicitijs reioyce that god giues yow friendshipp with such nations, as maie take of yo[ur] superfluetyes and returne things necessary to yow, There is a ioye required for temporall thing[es], for hee that is not ioyfull in a benifit, is not thankfull: Next to that detestable assertion (as St Augustine calls it) That god made any man to Damme him, it is the perversest assertion, That god giues man tempora{ll} things to ensnare him Was that gods primary intention in Gen: 9 20 prosperinge Noaghs vynyard, That Noagh should bee Drunken? God forbid; Doth god giue any man honor or place, Vt glorietur in malo qui potens est, that his power might bee an occasion of mischeife and oppression, God forbidd, Go{d} made light at first, but wee knowe not what yt light was, But god gatherd all the light into the sunne, and nowe all th{e} world sees it, God infuses grace and spirituall blessings into a mans harte and noe man sees that, but the spirit tha{t} is in that man: but the euidence, the greate seale, that hee plead[es] in the eye of the world is gods temporall blessing[es]. When Assuerus put the royall vesture, and Ringe & Crowne vpon Mordechai, it was to shewe that hee was in his favo{ur} in the same intention p[ro]ceeds God to, when he giues riche{s}
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or honour or fauour or Commaund, hee would haue that soule reioyce in these, as in testimonies of his fauour. God loueth hilarem datorem a Cheerefull giuer but hee that is not a Cheerfull receyuer is a worse natur’d man, and more dishone[rs] nay reproaches his benefactor. Theie then disobey this Commaundement of reioycinge in temporall things, that imploy not there industrie, that vse not all good meanes to attayne them, Euery man is therefore planted in ye world, that hee maye growe in the world, and as venymous herbs Delite in the shade, soe a sullen retiringe argues a murmuringe and a venomous disposition To conemne god[es] temporall blessing[es], or to neglect or vndervalue those instruments, those p[er]sons, by Whome god shedd[es] such blessings vpon vs, is to breake yt branch of this Commaundement Gaudete semper Reioyce euermore; for hee Does not reioyce in bonis temporalibus. So is it also, as not to seeke them before, soe not to vse them when wee haue them, when a feare of growinge poore, makes vs thinke god to bee poore too, that if wee spend this god cann giue vs no more, When for feare of lacking at o[ur] End, wee lack all the waie, When wee abound and yet will paie noe debts, not to o[ur] owne bellyes, to our owne backs, our owne respect, and ye decencie yt belongs to our ranke, these men soe sorded soe penurious soe suspitious of gods prouidence, breake this branch of this Commaundemente to, because theie Doe not reioyce in bonis temporalibus, And as the not seeker, and ye not vser, soe the abuser of these temporall blessings is in the same transgression. Hee that thinkes all the world as one Iewell, and himselfe the Cabinet, that all was made for him and hee for none, fogetts his owne
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office his Stewardshipp by wch hee is enabled and bound to mini{ster} to the necessities of others, to collect hee that seekes not, hee yt Deniaes all to himselfe, hee that Denies all but himselfe; breake this branch fo{r} theie Doe not reioyce in bonis temporalibus.

In spiritualibus This wee must Doe, but In bonis spiritualibus in the spirutuall good things of this world much more wee call those the spiritua{l} good things of this world wch advance o[ur] devotion heare, and Consequently o[ur] saluation heareafter. The Rituall and Ceremoniall, the outward worshipp of god, the places, the tymes, the manne{r} of meetings, wch are in ye disposition of Christian Princes, an{d} by there favou[rs] of those Churches, wch are in there gou[er]ment: an{d} not to reioiyce in the peacefull exercise of those spirituall helps, not to bee glad of them is a transgression, Nowe the Prophet expresses this reioycinge thus Venite exultemus, let vs come and reioyce wee must Doe both and therefore theie who out of a Thralldome to another Church abstaine from theis plac{es} of these exercises, that Doe not com, or if theie Doe come, doe not reioyce, but though they bee there brought by necessit{ie} of Lawe, or of obseruation, yet had rather theie weare in another Chappell, or that another kind of seruice weare in another Chappell, or that another kind of seruice weare in thi{s} and theie also who abstaine out of imaginary Defects in the Church and thinke theie cannot p[er]forme Dauids de profundibus theie cannot call vpon god out of the Depth, except it be{e} in a Conventicle in a Celler; Nor acknowledg Solomons excelsis Eccles 5.8 excelsior, that god is higher they ye highest, except it bee in a Conventicle in a Garret, And when theie are heare winke at the ornaments, and stopp there eares at the Musique of the Church in wch manner shee hath allwai{es} expressed her reioycinge, in those helps of Devotion,
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Or if there bee a third sorte who abstaine because they maie not bee heere at soe much ease and so much liberty, as at there owne houses, all theie are vnder this transgression Are theie in the Kings houses at some much libertie as in there owne? and is not this the Kinge of Kings house? Or haue theie seene the Kinge in his owne house, vse that libertie to cou[er] himselfe in his ordynarie manner of Cou[er]inge, at any p[ar]t of devine s[er]vice Euery preacher will looke and iustly, to haue the Congregation vncouered at the readinge of his text, and is not the readinge of the lesson at the time of prayer, the same word of the same god, to bee received with the same reu[er]ence,? The service of god is one entire thinge, and although wee Celebrate some p[ar]t[es] with more, or with lesse reu[er]ence; some kneelinge some some standinge, yet if wee afford it noe reu[er]ence wee make that noe p[ar]te of god[es] seruice. And therefore I must humbly entreate them, who make this Quire the place of there Devotion, to testifie there Devotion by more outward reu[er]ence there wee knowe o[ur] p[ar]t[es] in this place, and wee doe them; whie any straunger should thinke himselfe more priuiledgd in this p[ar]te of god[es] house, then wee, I knowe not; I presume noe man will misinterpret this yt I saie heere nowe; Nor if this maye not preuaile misinterpret the seruice of o[ur] officers, If there Continuinge in that vnreuerent manner giue our office[rs] occasion to warne them of yt p[er]sonnallie in the place, Whensoeuer theie see them stray into that vncomely nec necligence, Theie should not blame mee nowe, theie muste not blame them them then, when theie Call vpon them for the reu[er]ence in this Quire, Neither truly Cann there bee any greater iniustice, then when
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theie who will not Doe there Duties to blame others for Doing thers

In malis But that wee are bound to a thankfull reioycinge, in all that falls well to vs, In bonis, admitts less Doubt and therfore requires lesse proofe.: but the Semper of o[ur] text extends farth[er]Gaudete in malis, wee doe not reioyce allwaies except wee reioy{ce} in euill dayes, in all o[ur] Crosses, and Callamities, Nowe if wee be not affected with gods iugment[es], if wee conciue not a sorrow for them; or the cause of them, our Sins, god is angrie, will hee not bee angrie too, because if wee bee not glad of them, if wee Doe not reioyce in them? Cann this ioye and this sorrowe Consist together verri well. The schoole in the mouth of Aquinas Aquinus 3.84: 9:2 giues instances, If an innocent man bee Condemned; Simull placet eius iustitia, et displicet afflictio, I Congratulate his Innocency, and I Condole his Death, both at once So displ{i}cet mihi quod pecaui, et placet quod displicet: I am very sorry that I haue synned; but yet I am glad that I am sorr{y} So that Ipsa tristitia materia gaudij some sorrowe is soe farr from excludinge ioye, as yt naturally it p[ro]duceth it St Augustine hath sealed it with his advice, Semper doleat pœnitens; let him that hath sinned allwes lament; But then whe{re} is the Gaudete semper; hee tells vs to, semper gaudeat de dolore, let him allwaies reioyce that god hath opened him a w{ay}Basill to mercie by sorrowe Lacrimæ Seminium quoddam Sunt et fœnus quibus increscit gaudium: Sorrowe is o[ur] semenary, from whence wee are transplanted into a larger Orchard, into the dilatation of the harts ioyes; sorrowe, saies he Sem{i}nium est et fœnus est, is our intrest, o[ur] vse, And if wee haue sorrowe vppon sorrowe, it is vse, vpon vse, it Doubles the
[fol. 57r]
principall, Wch is ioye, the sooner Cordae cum distenduntur, it is St Augustine musicall comparrison, when the strings of an instrument are set vpp, the musicall sound is the Cleerer, If a mans sinewe bee stretched vpon ye rack, his ioye is not the lesse p[er]fitt Not yt a man must seeke out occasion of sorrowe; prouoke the Magistrate by sedition intemperance and call it zeale, macerate the bodie With fastinge, or mangle it with whipping[es] and call it merrit Aug: Non vt quærant materiam quam non habent sed vt inueniant eamquam nescientes habent, This is the waie of ioiye, not to seeke occasions of sorrowe, wch theie haue not, but to find out those wch theie haue and knowe not, that is there secret synns the cause of god[es] iugment[es], in themselus. To Diserne that yt Correction that is vpon mee is from god and not a naturall accident, This is a beame of ioy, for I see that hee could cure mee though by Corosives. To discerne that god is iust, and not cruell, and therefore it is somthinge in mee, and not in him, that brings it to this sharpenes, this is a beame of ioye too, for I see howe to discharge God, and to glorifie him, and to accuse my selfe, and thats a good degree of repentance But to perfit my repentance Non sufficit dolore de peccatis, Sed requiritur A Sensis gaudium de dolore It is not enough to come to a sorrowe in my sinn that may flow out into dispaire, but I must come to a ioye in my sorrowe; for that fixes mee vpon the Applicac[i]on of Christ and such ioye a man must suscitate and awaken in himselfe by these stepps, In malis temporalibus in all worldly crosses Elce hee Doth not Gaudete semper

In spiritualibus No nor except hee finds this ioye, In Malis spiritualibus in Spirituall afflictions to, when I fall into newe sorrowe, after my form[er]
[fol. 57v]
Ioye, relapse into those sinns wch I haue repented (and beloued the dangerous fallinge of any man is to fall backward; hee that falls forward hath his eyes to helpe him, and his hands to helpe him, but hee that fall backward lacks much) yet even out of these relapses must we find ioy too, For when St James saies Count it all ioy when ye James 1.2 fall into diuers temptations, as hee speaks of all ioye soe hee intend[es], or iustly maie bee extended to all tentations; not only tentations trially, when god proues a man by affliction, wheare morrall Constancie is exercised, but even in triall of religious Constancie in tentation of to sinn, still there is fresh occasions Amb: of ioye; in discerninge god[es] deliuerance from the falling into ye synn or from lyenge in the sinn, Ipsa tentatio salanimæ, As salt p[re]serus flesh soe tentac[i]ons p[re]serus the soule: Not the sinni{ng} but the discerninge yt it is, nay that that was a tentac[i]on to sinn, p[re]serus ye soule; And therefore hee call[es] tentations Custodes; hee makes even the evill Angell[es], o[ur] Guardians, o[ur] tutelary Angell[es] because by there tentations theie bringe vs vpp in the feare of god and in the waies of ioye; And therefore thought it bee a ioyfull thinge to haue ou[er]come a tentation; yet Determine not yo[ur] ioy in tha{t} that if that tentation had ou[er]come yow, yow might haue noe more Luc 10: 20 ioye, but (as Christ saies) In this reioyce not, yt is, not only in this, that ye spirits are subiect to you, But rather reioyce yt yo[ur] names are written in heauen; Reioyce not in this, that i{s} determine not, Conclude not yo[ur] ioy in this, that yow haue ou[er]come that tentation, But rather in this, that god Doeth not forsake yo{w} after a synn Nor after a relapse into synn, but manifest your election by Continuall returninge to yow; But yt this maye bee ioy{e} of my text, true ioye, not a ioye that induces presumption, for y{t} will faile, that it may bee Semper, it must bee in Sempiterno, a ioye rightly conceiud, and rightly placed, Gaudium in Domino, and thats o[ur] next stepp, reioyce in the Lord allwaies saith the In sempiterno Apostle; and least it should admit any interruption hee repeates it Iterum dico gaudeto Againe I saie reioiyce But still
[catchword(s): the Lord]

[fol. 58r]
Basil: Lord. For Quasi locus quidam iustorum capax est Dominus though god bee in noe place, god is the place, in whome all men are. God is the Courte of eu[er]y iust King, God is the Church of euerie holie preist, God is the field of eu[er]y valiant man and the bed of eu[er]y sick man, what soeuer is donne in Domino in the Lord, is Donne at home in the right place Hee Chrysost: that is settled in God, Centred in God, Lætitiæ fontem, voluptatis radicem lacratus est. Theie are all Considerable Word[es]; Lucratus est hee hath purchased somthinge wch hee did not intermit, hee hath acquired somthinge yt was not his before, and what fontem Lætitiæ; It is ioye or else it Weare nothinge, for what is wealth if siknes take awaie the ioye thereof? Or what is health if imprisonment takes away the ioye of that? Or what is liberty if pou[er]ty take away the ioy of that, but hee hath ioy, and not and not a Cisterne but a fontayne of ioy that reioyceth in God Hee carryes it higher in the other Metaphore hee hath radicem voluptatis; A man may haue Flores flowers of ioye and haue noe fruite, A man may haue some fruites and not enough, but if hee hath ioy in God hee hath radicem voluptatis if wee may dare to translate it so (and in a spirituall sence wee may) It is a voluptuous th thinge Bern: to reioyce in god. In reioycing in any other thinge St Barnard harmonious Charme will strike vppon vs Rara hora, breuis mora, theie are ioyes wch com seldome and staies but a little while when theie come, Call it ioy to haue that wch thou louest in thine eye, or in thine armes, Remember what othes what false othes it Did cost thee before it came to that? And where is that ioy nowe; is there a semper in that? Call it ioye to haue him whome thou hatest, in thine hand[es] as vnder thie feete, what ignoble disguises to that man, what servile obseruations of some greater, then either yow, or hee Did that cost yow before you brought him into yo[ur] power, and where is that ioye, if a funerall or a
[fol. 58v]
Psal: 68 ver 17 blody Conscience benight it? CurrautsDomini; said Dauid the Chariot of the Lord are twentie thousand, thousand of Angell[es] saith o[ur] translation; Millia lætantium saies the vulgat; thousand[es] of them that reioyce; Howe comes it to bee all things, Angell{s} and Reioycers. Ne miremur illos lætari contin]nuo subiecit Augustine Dominus in illis saies St Augustine, to take away all wonder it is added the Lord is in the midste of them, and then, bee what theie will theie must reioyce For if hee bee with them, they are With him, and hee is ioye The name of Isack signifieth ioye; and the triall of Abraham was to sacrifice Isaacsaac, Bern: Immola Isaac tuum sacrifice all thie ioye in this world, to god, Et non Et non mactatus sed sed sanctificatus Isaac tuus thie Ioye shall not bee destroyed, but sanctified, soe farr from beeinge made none that it shalbee made better better heer but better hereafter then that; wch is o[ur] last stepp, beyond wch there is nothinge That eu[er] true ioye, rightly placd, is but an inchoatiue, a preparatory ioye in this world The Consumation is for the next Gaudebimus Semper

Sicut lætantium omnium habitatio est in te, as St. Hierome Psa: 87.7. reads those words, speaking of the Christian church heere, It is ye house of all them wch Doe as it weare reioyce; who come nearest to Psa: 26: 1 true ioye And soe, when the Lord turned againe the Captiuitie of Sion, Tacti sumus sicut consolati, saies yt father wee weare as it weare comforted Quare sicut saies hee againe, whie is it soe modified, with that Diminution, as it weare, Quia hic etiam in sanctis non perfecta consolatio Because saith hee in this World, even the Saints themselus haue noe p[er]fil ioye Where the Apostle Compares the sorrowe and the ioye of this world then the Quasi leies vpon the sorrowe side, tis but a halfe sorro{w}2 Cor: 6: 10 Quasi tristes wee are as it weare sorrowfull, but indeed reioycinge, but Compare the best ioye of this world, with the next
[fol. 59r]
and the Quasi will fall vpon ye ioye of the world For though Ephe: 1: 14 wee bee sealed with the Holy Spirrit of promise, which is ye earnest of o[ur] inheritance (And this is the Trapique of ioye, the fafurthest that spirituall ioye goes in this world) yet Hier: this Carryes vs no farther, but Vt exarrabone æstimetur haeriditas;That by the proportion of the earnest, wee might value the whole bargaine: For what a bargaine would Wee presume that Man to haue, that would give 20 M pounds for earnest? What is the h ioye of heauen hereafter, if the earnest of it heere, bee the soule of the Holy ghost, God p[ro]ceeds with vs as wee Doe with other men. Operarijs in seculo, Bern: cibus in opere merces in fine datur In this world wee giue labour[ers] meate and Drinke by the waie, but wages at the end of there work God affoords vs rereshinge heere, but ioye hereafter, The best seale is the holy ghost, and ye best matter that the holie ghost seales in, is in bloud in the Dignitie of Martirdome; and even for that, for Martirdome wee haue a rule in the Apostle, Reioyce in as much as I Pet chap: 4: ver 13 ye are partakers of Christs sufferings; that as hee suffred for you, soe you suffer for him: but in what Contemplation That when his glorie shalbee reveald, ye may be made glad with exceeding ioye, not with exceeding ioye till then, For till then ye ioyes of heauen maye bee in the addition of the body Thers the rule and ye example in Christ himselfe, whoe for the ioye that was set before him; endured the crosse, in Contemplation of the propterea exaltutus yt therefore hee should bee exalted Mat: 5: 12 aboue all in heaven; Reioye and bee glad, whoy? for greate is yo[ur] reward: but wheare In heauen. And therfore Jo: 16: 24 Aske and yow shall receiue; pray and yow shall haue answere but what aunswere? That your Ioye shalbee full. It shall Aug: bee in heaven: for Quis sic delectat quam ille, qui fecit
[fol. 59v]
omnia quæ delectant In whome cann wee fully reioyce, but him who made all things, in which wee reioyce by the waie In thie name Psa:89:16 shall wee reioyce all the daie saies Dauid Sin in nominæ suo, Aug: non tota die, St Augustine saies not that to any p[ar]ticuler p[er]son, nor any p[ar]ticuler Calling, but to any man, to eu[er]y man; any Prince any Counsailor any, any Prelate, any Generall, any discouerer, any that goes in any waie of Ioye, and glory, Si nomine suo, non tota die, If theie reioyce in there owne names, in there owne wisdome, there owne strength, theie shall not reioyce all the daie, but theie shallbee benighted with darke sadnes, before there dayes end; And there sunn shall set at noone to, as the Prophet Amos speakes. And therfore that shalbee Christs expressinge of yt ioye at the last daie Enter into thie Masters ioye, and leaue thie Masters, the ioy of seruants, though of good seruants behind thee for thou shalt haue a better ioye then that.

Tis tyme to end; but as longe as the glasse hath a gaspe, as longe as I haue one I would breath in this ayre, in this p[er]fume in this breath of heauen, the Contemplation of this ioye, Blessed psa: 89 15 is that man qui scit iubilationem saie Dauid, that knows yeAug: ioyfull sound: for Nullo modo beatus, nisi scias vnde gaudeas, for though wee bee bound to reioyce all waies, it is not a blessed Cant: 5:1 ioye, if wee knowe not vpon what it bee grounded, or if it bee not vpon eu[er]lasting blessednes. Comedite amici saith Christ, bibite et inebriamini, Eate and drinke and bee filld Ioye in this life, Vbi in sudore vescimur, where greife is mingled Bern: with Ioye, is Called meate saies St Barnard, and Christ cals his freinds to eate in the first word Potus in futuro saies hee Ioye in the next life, where it passeth Downe without any Difficulty without any opposition, is Called Drincke, and Christ Calls his freinds to Drinke: but the ou[er]flowinge the Ebrietas animæ, thats reserued to the last tyme, whe o[ur] bodyes as
[catchword(s): well]

[fol. 60r]
aswell as o[ur] soules shall enter into the participation of it where when wee shall loue eu[er]y one aswell as o[ur] selfes, and soe haue yt Ioye of o[ur] owne saluation multiplied by that nomber, wee shal haue that Ioye soemany times ouer as there shalbee soules saued because wee loue them as o[ur] selues, how infinitely shall this ioye enlarged in lovinge god, so farr aboue o[ur] selues, and all them, wee haue but this to add. Heauen is Called Mat: 7th: 15. by many precious names; Life simply and absolutely. there Luc: 12:32 is noe life but that. And Kingdome. Simply absolutly Esai:66:23 there is noe Kingdome yt is not subordinate to that. And Sab{ba}tum ex Sabato. A Sabboth flowinge into a Sabboth, a perpetuall Sabboth but the name yt should enamor vs most is that, that it is Sacietas gaudiorum fullnes of Ioy, fullnes that needes noe addition; fulnes that admits noe leake. And then though in the schoole wee place blessednes, In visione, in Psal: 16: 11 the sight of God; yet the first thinge that this sight of god shall produce in vs (for that shall produce the reformation of the Image of God, in vs and it shall produce of glorifying of god) but the first thinge yt the seeinge of god, shall produce in vs, is Ioye. The measure of o[ur] seeinge of God is the measure of Ioye, See him heere in his blessings and yow shall ioye in those blessings heer; and when yow come to see him Sicuti est in his essence then yow shall haue this Ioye in essence; and in fullnes, wchthe god of his goodnes giue vs such an earnest heare as may bynd to vs, that inheritance heareafter, wch his sonne o[ur] Sauiour Christ Jhesus hath purchased for vs, with the inestimable price of his incorruptible bloud Amen


PublisherThe Oxford Edition of the Sermons of John Donne
General Editor: Peter McCullough
Funder: Arts and Humanities Research Council
Availability: This XML document is published under a Creative Commons Attribution-NonCommercial 3.0 License.


Transcription by Jeanne Shami and used with kind permission of the author.

Transcription checked and amended by Erica Longfellow.

Transcription coded by Sebastiaan Verweij.


Institution: British Library, London
Shelfmark: MS Harley 6946
OESJD siglum: H1


Item no: 1
Locus: ff. 1r-11r
Title: Prou: 8: 17: I loue them that loue mee and they that seeke mee earlie shall finde mee.
Incipit: As the Prophetts and other Secretaries of ye holie Ghost in
Explicit: whome &c.
Final Rubric: Finis
Bibliography: OESJD Vol. I.4; P&S Vol. I.5

Item no: 2
Locus: ff. 12r-22v
Title: Gen:2:18. And the L: God sayd it is not good, that the man should bee alone; I will make him a helpe meete for him
Incipit: In the Creation of the world, when god stockd the
Explicit: words
Bibliography: OESJD Vol. VII.1; P&S Vol. II.17

Item no: 3
Locus: ff. 23r-34v
Title: And I will marry thee vnto mee for euer
Incipit: The word wch is ye hinge vpon wch all this text
Explicit: Blood to whome &c.
Final Rubric: Finis
Bibliography: OESJD Vol. VII.2; P&S Vol. III.11

Item no: 4
Locus: 35r-48v
Title: John 11.35 Ihesus wept Preached at Whitehall, first Friday in Lent: 1622
Incipit: I am nowe but vpon ye Compassion of Christ There is as much
Explicit: teares hereafter, in the triumphant Church
Bibliography: OESJD Vol. II.9; P&S Vol. IV.13

Item no: 5
Locus: 49r-60r
Title: The. I° Thess: chap. 5 ver: 16 Reioice euermore
Incipit: Wee read in ye naturall story, of some flotinge Ilands
Explicit: inestimable price of his incorruptible bloud
Final Rubric: Amen
Bibliography: OESJD [...]; P&S Vol. X.10


Material: Paper, quarto, i + 66 + i leaves. 198 X 155 mm.
Foliation: Modern and consecutive. Blank pages between sermons (separate inserts) are not numbered, so the total comes to 60 numbered pages. Contemporary page numbers survive in the top right margins: 1 (f. 35r), 2 (f. 39r), 3 (f. 43r), 4 (f. 47r), and once more 1 (f. 49r), 2 (f. 59r), 3 (f. 57r).
Collation: I:12, II:12, III:12, IV:16, V:12
Condition: The manuscript is in good condition, but the pages have been cropped resulting in some loss of text, and the binding is tight, resulting in occasional loss of text in the gutter. Front and back boards have been reattached.


Each of the five sermons is written by a different scribe (H1 to H5). Characteristics of their hands are as follows. H1: small, slanted secretary hand with italic forms. The scribe uses ligatures for 'pro', 'per/par', 'pre', 'er', 'uer'; tildes for 'cion'; macrons for 'n' or 'm'. A common feature of this hand is the use of tildes (~) to fill out a line. There is no ruling or pricking, but in order to demarcate the writing space the scribe folded the paper vertically twice (for left and right margins). There are no catchwords when the paragraph ends at the bottom of the page.

H2: small, secretary hand with italic forms. The scribe uses a ligature for ‘par’ and tildes to abbreviate Latin words in the marginal notes. The scribe frequently puts commas and semi-colons at the beginning of the line.

H3: Small, upright, and clear secretary hand with some italic forms. Lowercase 'e' and 't' are very similar. The scribe uses macrons for 'm' and 'n' and abbreviations for 'ur' and 'par'. Mistakes are commonly corrected by means of strikethroughs, followed by supralinear emendations.

H4: The scribe uses a fine, sloping secretary hand with some italic forms. The scribe uses ligatures for 'our', 'par', 'per', 'pro', 'er', 'es', and macrons for 'm', 'n', and 'ion'. Because the manuscript is very tightly bound, occasionally letters or punctuation have disappeared into the gutter. Where these letters can reasonably be guessed they are given in curly brackets.

H5: A neat, slightly slanting secretary hand with some italic forms. The scribe uses ligatures for 'our', 'par', 'per', 'pro', 'er', 'es', and macrons for 'm', 'n', and 'ion'. Because the manuscript is very tightly bound, occasionally letters or punctuation have disappeared into the gutter. Where these letters can reasonably be guessed they are given in curly brackets.

Occasionally in the manuscript later hands intervene to make small corrections and emendations. Where this occurs, the insertion is marked with a light-grey background. For more detail about the corrections, see Jeanne Shami, 'New Manuscript Texts of Sermons by John Donne', English Manuscript Studies, 13 (2007), pp. 77-119.

This XML document is published under a Creative Commons Attribution-NonCommercial 3.0 License