OESJD II.2; on Amos 5.18

[fol. 110r] The Text
Woe vnto you that desire the daye of
the Lord.
To what end is it for you. The daye of
Lord is
darknesse and not lighte.
Amos 5: 18:

For the pr[e]senting ofthe woes and Iudgemts of God denounced by the Prophetts against Iuda and Israell, and ye extending and applying them to others involved in the same Sinnes as Iudas and Israell were, Salomon Seemes to haue given vs somewhat a cleere directio[n]Reproue not a Scorner least hee hate thee, Rebuke a wise man and he will Pro: 9: 8 loue thee. But how if this Wiseman and this Scorner be all in one man, all one Person! If the wiseman of the World bee come to take St Paule Soe litterallye at his worde, as to thinke scornefullye that preaching is indeed but the Foolishnesse of preaching, and that as the Church is wth in ye State, Soe preaching is a parte of State governemt, flexible to ye pr[e]sent occasions of tyme, applyable to the pr[e]sent dispositions of men! This fell vpon this Prophett in this Prophecye. Amasias the Preist of Bethell enformed the 7: 10: kinge that Amos meddled wth matter of State, and that the land was not able to beare his wordes. And to Amos himselfe hee sayes Eate thy bread 13 in some other place but prophecye heere noe more, for this is the kings Chappell and the kings Courte, Amos replyed, I was noe Prophet nor the Sonne of a Prophett, but in another course, and the lord tooke mee and said vnto mee Goe and Prophecie vnto my people. Though wee fynd no Amasiah, noe misinterpr[e]ting high Preist heere (wee are far from that because wee are far from hauing a Ieroboam to our kinge, as hee had, easye to give eare, easye to give creditt to false informac[i]ons) yet every man that comes wth Gods message heere brings a little Amasiah of his owne in his owne bosome, a litle whisper in his owne heart yt tells him, This is the kings Chappell and this is the kings courte, and these Wordes and Iudgmts and the proclaymers and denou[n]cers of them are
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not Soe acceptable heere. But wee must have our owne Amos aswell as our Amasiah/ This Answere to that Suggestion, I was noe Prophett and the Lord tooke mee and bad mee prophesye, what shall I doo! And Apoca: 8:13 besydes, Since the woe in this Text, is not St Iohns woe his iterated his multiplyed woe Væ habitantibus terram, a woe of dissolac[i]on vpon the whole world (For god loveth the world as the worke of his owne handes, as the Subiect of his providence, as the Scene of his glorye, as the garden 1: 4: Plott that is watered by the bloud of his Sonne). Since the Woe in this Text is not Esays Woe. Væ genti Peccatrici, an Increpation and Cominac[i]on vpon our whole Nation (for God hath not come Soe neare to anye nation 24: 6: and dealt Soe well wth any Nation as wth ours) Since that Woe in the Text is not Ezekiels woe. Væ ciuitati Sanguinis, an Imputac[i]on of Iniustice or oppression, and consequentlye of a Malediction layd vppo[n] this whole Cittye (for God hath carryed his woes vpon other Cityes, Væ Corazin væ Bethsaida, God hath layd his heavye hand of Warre and other Calamityes vpon other Cittyes that this Cittye might see her Selfe and her Calamityes long before in that glasse and soe avoyde 44-6: them) Since the woe in the Text is not the Prophetts other woe. domui, not a woe vpon anye Familye (For when any master in his Familye come 24: 13 to Iosuahs Protestation Ego et domus mea. As for mee and my house we will Serue the Lord, the Lord comes to his Protestac[i]on, In mille generacones, I will shewe mercye to thee and thine house for a M generac[i]ons/ 28: 1 Since the woe in this Text is not Esays woe againe, Væ Coronæ (for the Same Prophett tells vs of what affection they are, that they are Idolaters, Persons inclyned to an idolatrous and Superstitious Religion, yt fret 8 21: themselves and curse the kinge and their God, Wee knowe yt ye p[ro]phettsCoronæ in that place, is væ Coronæ superbiæ, and the Crowne & height of Pride is in him whoe hath sett himselfe aboue all that is called God. Christian Princes knowe that if their Crownes were but soe as they Seeme (all gold) they should bee but soe much the heavyer by beeing all Gold, but they are but Crownes of thornes guilded, Specious cares, glorious Troubles, and therefore noe Subiect of Pride) To contract this, Since the Woe in this Text is noe State woe nor Church Woe (For 13: 3: it is not Ezekiels væ pastoribus insipientibus, wch cannot feed their 23 1 Flocke, nor Ieremyes væ Pastoribus disperdentibus, Woe vnto those lazye Shepheards wch doe not feed their Flocks but Suffer them to Scatter) Since the woe in this Text, is not a Woe vpon the whole World, nor vpon the Whole Nation, Nor vpon the whole Cittye, nor vpon any whole Familye, nor vpon any whole ranke and calling of pro: 23: 29 men, when I haue asked wth Solomon, Cui Væ, To whom belongs this 1 Cor: 9: 16 Woe! I must asnwere wth St Paule, Væ mihi Woe vnto mee if I dare not tell them to whom it belongs, and therefore Seeings, in Spirituall thinges especially, charitye begins wth it selfe, I shall transferre this from my Selfe, by laying it vpon them whom their owne conscienc[e]s Shall finde it to belong vnto. Væ desiderantibus diem or woe bee vnto them etc/

But yet if these wordes can bee narrow in respect of persons it is Strange, For in Respect of the Sinnes that they are directed vpon they haue a greate compasse, they reach from ye high Sinne of pr[e]sumption and Contempt and deriding the daye of the Lord, And they passe through the Sinne of Hiprocracye, when wee shift to make
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the world and to make our Selves beleeve, that wee are in good case towards God, and would be gladd that the daye of the Lord, the daye of Iudgmt would come nowe. And then they come downe to the deepest Sinne, ye Sinne of desp[er]ac[i]on or of an vnnaturall valewing of this liffe; when overwhelmed wth ye burden of other Sinnes, or wth Gods Punishmts for them, men growe to a murm[er]ing and wearinesse of this liffe, and to an impatient desire and p[er]haps to a practise of their owne deaths In the 1: acceptac[i]on, the daye of the Lord, is the daye of his Iudgments and afflictions is in this liffe, In the 2d, the daye of the Lord is ye daye of generall Iudgemt, And in the 3d ye daye of the Lord is crepusculu[m], the twylight betweene the 2 lyves, or rather the Meridies noctis, as the Poet calls it, that noone of night the hower of death and transmigrac[i]on out of this world, And if anye desire anye of these dayes of the Lord out of anye of those indisposic[i]ons, out of pr[e]sumption, out of the hipocracye, out of desperation, hee falls wth in the co[m]passe of this Text and from him wee cannot take of this. Væ desiderantibus

First then the Prophett directs himselfe most literallye 1 Part vpon the Sinne of pr[e]sumption, they were come to saye, that in truth wt Soever the Prophett declaymed in the Streetes, there was noe Suche thinge as Deus Domini, anye purpose in God to bringe Such heavye Iudgments vpon them To the Prophetts themselves they were come to saye you yo[u]r Selves liue parched and macerated in a sterved penurious Fortune, and therefore you crye out that all wee must dye of Famyne too you yo[u]r Selves haue not a Foote of Land among all ye Tribes, and therefore you crye out that all the Tribes must be carryed into anoth[e]r land in captivitye. That wch you call the daye of the Lord is come vpopon you, beggerye and nakednesse and hunger, contempt and affliction and emprissonemt is come vpon you, and therefore you will needs extend this daye vpon the whole State, but desideramus, wee would fayne see anye such thinge come to passe, wee would fayne See God goe about any such thing as that the State Should not bee wise enough to pr[e]vent him. To see a p[ro]phet neglected because hee will not flatter; To see him despised below because hee is neglected above. To See him iniuryd insulted vpon, & really da[m]nifyed because hee is despised. all this is Dies Mundi, and not Dies Domini, yt is, the ordinarye course of ye world and noe extraordinarye daye of ye Lord. But that there should bee Such a Stupo[u]r and consternation of mynde and Conscience as you talke of, and that yt should bee Soe expressed in the cou[n]tenance, that they wch had bin purer then Snowe, whiter then Milke, redder then Rubyes, Smother then Saphyrs Should not onelye bee, as in other casses, pale wth Suddaine feare, but blacker in the Face the[n] a coale, (as the p[ro]phet sayes there) that they should not be able to sett a good face Lam: 4: 7 vpon their Miseryes, nor disguise them wth a confident cou[n]tenance, That there Should be Such a consternation of Cou[n]tenance and conscience and then Such an exterminac[i]on of Church and state, as that the whole bodye of the Children of Israell should be wth out Religion, wthout Sacrifice, wthout Ephod, wthout Teraphim: Desideramus, wee would fayne see Such a tyme, wee would fayne see such a god as were soe much to hard for vs/

They had Seene such a God before, they had knowne that god had formerlye brought all the people vpon the Face of the Earthe. Soe neere to annihilation, Soe neere to a newe Creation, as to bee but 8: Persons in the generall Flood They had seene that god to haue brought their owne numerous and multitudinous Nation, yir 600000 men that came out of Egipt, to that Paucitye, as that but two of
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them are recorded to haue entred into the Land of promise And could 6: 12: they doubt what that God could doe or would doe vpon them! Or, as Ieremy Sayth. Could they belye the Lord and saye it is not hee! neither shall Evill come vpon vs, or shall wee See Sword or Famine! God expressed his Anger thrise vpon the people in their State, in their forme of gou[er]nemt in it selfe hee expressed it in giving them a kinge, for though that bee the best forme of governemt in it selfe, yet for that people at that tyme God sawe it not to be the fittest, and Soe it was extorted from him, & hee gaue them their kinge in Anger Sec[ondly] hee expressed his Anger in giving them two kings in the defection of the 10: Tribes, and devision of the two kingdomes Thirdlye hee expressed his Anger in leaving them wthout any kinge after this Captivitye wch was prophecyed heere. Now of those 6000: yeeres wch are vulgarlye esteemed to bee the age and terme of ye world, 3000 were past before the devision of the kingdome, and pr[e]sentlye vppon the devision they argued a Divisibile ad corruptibile, whatsoever can be broke[n] and devided maye come to Nothing. It is the Devills waye to come to destruction by breaking of Vnions! There was a Contract betweene God and Iob because Iob lou’d and fear’d him, and there the Divell attempts to drawe awaye the head from the Vnion, God from Iob wth that Suggestion Doth Iob Serue thee for nought! Dost thou gett any thinge by the Vnion! Or doth not Iob Serue himselfe vpon thee! There was a naturall essentiall & eternall vnion betweene the Father and the Sonne in the Trinitye, and the divill Sought not whye he might not destroye the Godhead, The Devill was logician good enough Omne divisibile corruptabile what Soever maye bee broken maye be annihilated, and the Divill was Papist good enoughe Scisma æquipollet hæresi; whoe soever is a Scismatique departed from ye obedien[ce] of the Romish Church is easilye brought wthin compasse of heresye too, because it is matter of Faith to affirme a necessitye of Such an obedience & therefore the Divells attempt to make the Schisme in the Trinitye wth that Si filius dei es Make these Stones bread. If thou beest the Sonne of God cast thy Selfe downe from the pinacle that is, doe Something of thy Selfe, exceed thy com[m]ission, and never attend So punctuallye all thy direction from thy Father. In Iobs case hee would drawe the head from the Vnion, In Christs case hee would alienate the Sonne from the Father, because Division is a fore-ru[n]ner, (and alas but a litle waye the forerun[n]er) of destruction. And therefore assoone as yt kingdome was come to a division of Israell, pr[e]sentlye vpon it, and in the compasse of a verye short tyme, arose all the Prophetts and prophecyed of a distruction. And therefore when god had shewed before what he could doe, and declare by his Prophetts then, Esay 5. 18 what he would doe, væ desiderantib[us] Woe vnto them that saye let him make Speed and hasten his worke that wee maye see it, that is, that are yet confident that noe such thinge Shall fall vpon vs, & confident 2: Pet 3. 4 wth a Scorne, and fullfill that wch the Apostle sayes, There shall come in the latter dayes Scoffers Saying, where is the promise of his com[m]inge, For Since the Fathers fell a Sleepe all thinges continue as they were from the begining at the Creation; But God shall answere theire Scorne wth Scorne as in Ezekiell. Sonne of man what is that Proverbe wch you h..aue in the land of Israell Saying the dayes are prolonged, and euery vision fayles, that is, The Prophetts talke of greate Callamityes, but we are safe enough, Tell them, Sayth the Lord, I will make their Proverbe
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to cease, I will speake and it shall come to passe; in yo[u]r dayes O Rebellious house will I saye the word and p[er]forme it

And therefore vt quid uobis? what should you pr[e]tend to desire that daye; what can you gett by that daye! Because ye haue made a covenant wth death and are at agreemt with hell, when yt Inundans flagellu[m] (as the Prophet wth an elegant horro[u]r if they can consist, expresses Esay 28: 15: it) when that overflowing Scourge shall passe through, Shall it not come to you, whye! whoe are you! Haue you thought of it before hand, considered it, disgested it! and resolved that in the worst that can fall, yo[u]r vocall constancye and yo[u]r humane valo[u]r shall sustayne you from all deiection of Spirit! wt Iudgemt of God So ever shall fall vpon you, when this Dies domini Shall break out vpon you, you haue light in yo[u]r selves, and by that light shall see light and passe through all Incom[m]odities! Bee not deceau’d this daye of ye Lord is darkenesse, and not night The first blast, the First breath of his Indignation blowes out thy candle, extinguisheth all thy Wise-dome, all thy cou[n]cells, all thy philosophicall  Sentences, disorders thy Seneca, thy Plutarch, thy Tacitus, and all thy pr[e]meditations. For the Sword of the Lord is a two edged-Sword, it cuts bodilye, and it cuts ghostlye, it cuts temporallye, and it cuts Spirituallye, it cutts of all worldlye  releife from others, and it cutts of all Christian patience and good Interpr[e]tac[i]on of gods correcti[on]s in thine owne heart, vt quid nobis! what can you get by that daye Can yee imagine that though you haue bin benighted vnder yo[u]r owne obdurac[i]on & security before, yet when this daye of the Lord, the daye of Afflictio[n] shall come, Afflictio dabit intellectum, the daye will bringe light of it selfe; the Afflicc[i]on will giue Vnderstanding, and it will be tyme enough to See the daunger and the remedye both at once, and to turne to god by that light wch that affliction shall giue! Bee not deceaved, Dies D[omi]ni tenebræ The daye of the Lord will be darkenesse and not light, God hath made two greate lights for man the Sunne and ye Moone, God doth manifest himselfe two wayes two man, by prosperitye and adversitye But if there were no Sinne, there would be noe light in the Moone neither! If there bee not Sence of God in thy greatnesse, in thine abu[n]dance it is a darke tyme to Seeke him in the Cloudes of affliction and heavynesse of harte, Experience teacheth vs that if wee be reading in a booke in the evening, if the twailight Surpriseth vs and it growes darke, yet we can read longer in that booke wch wee were in before, then if wee tooke a new booke of another Subiect into our handes. If wee haue bin accustomed to ye Contemplac[i]on of God in the Sunneshine of prosp[er]itye wee shall see him bett[e]r in the night of miserye then if wee begun but then væ desiderantibus, If you  seeme to desire that daye of the Lord because you doe beleeve yt that daye will not come, or because you beleeve yt when that daye comes, it will be tyme enought to rectifye yo[u]r Selves then, vt quid vobis? This daye shall be good for Nothing to either of you. For to both of you it shall bee darkenesse and not light; The daye, wch God made for man were darkenes and then light, still the Evening and the Morning made vp the daye. The daye wch the Lord shall bring vpon Secure and Carnall men, is darkenesse wthout light, Iudgmts wthout any beame of mercye shining through them, Such Iudgmts that if wee will consider the vehemencye of them, wee Shall fynde them expressed in such an extraordinary height scarce anye 30: 7: where in Ieremye. Men shall aske one of another whither they be not in labo[u]r, whither they travayle wth Child, wherefore doe I see every man wth his handes on his loignes like a woman in travayle! Alas because yt daye is greate and none is like it. This is the vnexpected & vnco[n]sidered Strangenesse of that daye; If wee consider the Vehemencye, of that day and if wee consider the Suddaynesse; the Speed of bring that daye vpo[n] secure men, it is intimated verye Sufficientlye in another storye of the same 28: 16:
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p[ro]phet, that when he had Said to the Prophett Hananiah that yee should dye wthin a yeere, when God sayes his Iudgmts shall come shortlye, they Shall come verye Shortlye. If then wee consider the vehemencye or neerenesse of this daye of the Lord, the daye of this visitac[i]on, wee shalbe gladd to Saye wth that Prophett, As for mee I haue not desired that 28: 16: woefull daye thou knowest, that is, I haue neither doubted but that ther shall be Such a daye, nor I haue not put of my repentance to that daye. For what can that doe good to either of those dispositions when to them it shall be darkenesse and not light

2: Part Now if that Woe of the Prophett thus denou[n]ced against contemptuous Scorners of the daye of the Lord, as, that daye signifyes afflictions in this liffe, haue had noe Subiect to worke vpon in the Congregation (as, by Gods grace, there is none of that distemper heere), It is a peece of a Sermon well lost, and god be blessed that it hath had noe vse, that noe bodye needed it. But as the woe is denounced in the Sec[ond] acception against hypocrites, Soe it is chayne-shott and in every Congregagion takes whole Rankes. And heere Dies d[omi]ni is the last daye of Iudgmt and the desire in the Text is not as before, A denying yt anye Such daye should bee, but it is an hipocriticall pr[e]tence that wee haue soe well p[er]formed our dutyes, as that wee should be glad if that daye would come, and then the darkenesse of the Text is everlasting condemnac[i]on

For this daye of the Lord is then, the daye of Iudgmt, co[n]sider onelye or reflect onelye vpon these 3: circu[m]stances. First there is Lex violata a lawe given to thee, and broken by thee, Sec[ond] there is Testis p[ro]latus evidence produced against thee, and confessed by thee, and then there is Sententia lata, A Iudgmt given against thee and executed vpon thee For the Lawe First/ when that lawe is to loue God wthall thy power, not to Scatter thy loue vpon anye other Creature, when that lawe is not to covet not to doe any ill, wilt thou Saye this lawe doth not concerne thee because it is impossible in it Selfe! (For this Covetuousnesse, this first co[n]cupicence, is not in mans owne power) why this lawe was possible to man when it was given to man, for it was naturallye imprinted in the heart of man when man was in his State of inocencye, and then it was possible; and the impossibilitye that is growne into it sence, is by mans owne fault. Man by breaking the lawe hath made the lawe impossible & himselfe inexcusable. Wilt thou Saye wth that man in the Gospell, Omnia hæc a Junentute, I haue kept all this lawe from my youthe! From thy youthe! Remember thy youth well and what lawe thou keptst then, and thou wilt find it to haue bene another lawe, Lex in membris, a lawe of the Flesh warring against the lawe of the mynde, Naye thou wilt finde that thou didst never maynetayne a Warre against that lawe of the Flesh but wast glad that thou camst to the obedience of that lawe Soe Soone and art Sorrye y[o]u canst followe that lawe noe longer. This is the lawe. And wilt thou put this to tryall? wilt thou Saye, whoe can prove it! whoe comes in to giue evidence against mee. All those whom thy Sollicitac[i]ons haue overcome, & who haue overcome thy Sollicitac[i]ons, good and badd, Freinds and Enemyes, Wives & mistresses, p[er]sons most incompatible and contrarye heere, shall ioyne togith[e]r there, and be of thy Iurye. If St Paules case were Soe farr thy case as that thou wert in righteousnes vnblameable, Noe man Noe Woman able to testifye against thee, yet when the Recordes of all thoughts shalbe layd open, and a retyred and obscure man shall appeare to haue bene as ambitious in his Cloyster as a pr[e]tending man at Courte, and a retyred woman in her Chamber appeare to haue bene as licentious as a Prostitute woman in the Stewes, when the heart shall be layd open, and this layd
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open too, that Some Sinnes of the heart are the greatest Sinnes of all (as infidelitye, the greatest Sinne of all is rooted in the hearte) and Sinne p[ro]duced to action, is but a dilatation of that Sinne, and all dilatation is Some degree of extenuac[i]on. The bodye Sometymes growes wearye of acting Some Sinnes, but the heart never growes wearye of contriving of Sinne. when this shall bee the lawe, and this the evidence, what can be ye Sentence but Ite maledicti, goe yee accursed into everlasting Fire! where it is not as in the forme of o[u]r Iudgments heere (you shall be carryed to the place of execution) but Ite, Goe; Our owne consciences shall be our execuc[i]oners and precipitate vs into yt condemnation. It is not a captivitye of Babilon for 70 yeares. (and yet 70 yeares is the tyme of mans liffe, and whye might not Soe manye yeares punishmt expiate Soe many yeares Sinnefull pleasure) but it is 70 Millions of Millions of generac[i]ons For they shall liue as long in hell as God himselfe in heaven. It is not an Emprisonemt during the kings pleasure, but during ye kings displeasure whom nothing can please or reconcile, after he shall haue made vp the account wth  his Sonne and told him (These be all you dyed for, these bee all you purchased, these be all whom I am bound to haue for yo[u]r Sake; for the rest, their portion is everlasting distruction) vnder the lawe, and this evide[n]ce. Vnder the Sentence, væ desiderantibus Woe be to them that pr[e]tend to desire this daye of the Lord, as though by their owne righteousnesse they could Stand vpright in this Iudgemt, Woe to them that saye, lett God come when hee will, it shall goe hard but hee shall finde mee at Church, I heare 3: or 4: Sermons a weeke, hee shall finde mee in my discipline & mortificatio[n], I fast twise a weeke, Hee shall finde mee in my Stewardshipp & dispensac[i]on, I giue tythes of all that I possesse. When Ezekias Shewed the Embassado[u]r of Babilon all his Treasure and his Armo[u]r, the Malediction of the p[ro]phit fell vpon it, that all the Treasure and Armour which he had So gloriously Shewed should bee transported to them to whom he had shewd it, into Babilo[n]. Hee that publisheth his good workes to the world, they are carryed into the world, and that is his reward. Not that there is not a good vse of letting our light shine before men too, for when St Paule saith If I yet pleased Gal: 1: 10: men I should not bee the Servant of Christ, and when he sayth I doe please all men in all thinges St Augustin found noe dificultye in reconciling thos two, nanem quæro Sayth hee, Sed et Patriam, when I goe to the haven to hyre a Shipp it is for the loue I haue to my Cou[n]trye, when I declare my Faith by workes to man, it is for the loue I beare to the glorye of God, but if I desire the Lords daye vpon confidence in these workes væ Scirpo (as Iob expresseth it) Woe be vnto mee poore rushe, for saith hee, ye8: 16: rush is greene till the Sunne com[m]eth, that is, Saith Gregorye vpon that place, Donec divina districtio in iudicio caudeat, Till the Fire of thye Iudgement examine our workes, they haue Some verdure. Some collour, but Væ desiderantibus, Woe vnto them that put themselves vnto yt Iudgment for their Workes sake, For ut quid vobis? To wt end is it for you/

If your hipocriticall Securitye could hold out till the last, If you could delude the world at the last gaspe, If those that stande about you then could be brought to saye, hee went a waye like a Lambe. Alas the Lambe of God went not awaye Soe/ He had his colluctations, disputac[i]ons, expostulac[i]ons, appr[e]hensions of Gods Indignation vppon him then, This Securitye (call it by a worse name) Stupiditye, is not a lying downe like a Lambe, but a lying downe like Issaichars asse
[fol. 113v]
betweene two Burdens, For 2 greater burdens cannot bee, then Sinne, and the Sencelesnesse of Sinne, vt quid vobis! what will you doe at 1 Tim: 6: 16 that daye, wch shall be darkenesse and not light God dwells in luce in accessibili in Such light as noe man by the light of nature can comprehend heere, but when that light of Grace wch was shedd vpon thee heere Should haue brought thee at last to that inaccessible light, Math: 8: 12 then thou must be cast in Tenebras exteriores, into darkenesse and darkenesse wth out the kingdome of heaven And if the darkenesse of this world, wch was but a darkenesse of our making, could not Compr[e]hend the light when Christ in his person brought the light, and offered repentance, Certainelye in this outward darkenesse of the next liffe World, the darkenesse wch God hath made for punishmt, they Shall See Nothing neither intra mittendo nor Extra mittendo neither by receaving offer of grace from heaven, nor in ye disposic[i]on  to paye for grace in hell. For as at our Inanimation in our Mothers Wombe, our im[m]ortall Soule when it comes Swallowes vp ye other Soules of Vegetation and of Sence wch were in vs before, So at that our regeneration in the next world, the light of Glory shall S.wallowe vp the light of Grace. To as manye as shall bee vnder Glory there will need noe grace to Supplye defects nor eschew dau[n]gers, because there wee shall have neither defects, nor daungers, There Shall be noe Night, noe neede of Candle, or of Sunne, for the Lord Apoc: 22: 5: Shall giue them light, and they shall raigne for ever and ever, There Shall bee noe such light of grace as shall worke repentance to them that are in the light of Glorye, Neither could they that are in out ward darkenesse compr[e]hend the light of grace if it could flowe out Rom: 15: 12: vpon them. First you did the workes of darkenesse, Sayth ye Apost, and then that .custome that practice brought you to loue darkenesse bettter then light and then as the Prince of darknesse delights to Iohn 3: transforme himselfe into an Angell of light Soe by yo[u]r hipocricye Ephes: 1: 5 you pr[e]tend a light of grace when you are in darkenesse it Selfe, and therefore vt quid vobis! what will yee get by that daye which is darkenesse and not light/

3: Part Now as the Woe and comination of the Prophet had one ayme, to beate downe their Scorne wch derided the Iudgmt of God in this world and a Second ayme to beate downe their Confidence that thought themselves of themselves able to stand in Gods Iudgements in the next world, Soe it hath a third marke beetweene these 2, It hath an ayme vpon them, in whome a wearinesse of this liffe when Gods corections are vpon them, or Some other Mistaking of their owne Estate and ease, workes an over hastye & impatient desire of death; and in this Sence and acceptac[i]on, the daye of the Lord is the daye of our death and transmigrac[i]on out of this world, and the darkenesse is Still everlasting darkenesse. Now for this, wee take our lesson in Iob, vita militia, Mans life is a Warfare man might haue liu’d at peace, hee himselfe chose Gregorye a rebellious Warre, and nowe Quod volens expetiit, nolens portat, that warre wch he willinglye embarqued himselfe in at First, though it be against his will now hee must goe through wth. In Iob wee haue our lesson and in St Paule wee haue our lawe,
[fol. 114r]
Take yee the whole Armour of god, that yee maye be able haueing Eph: 6: 3: donne all to Stand that is, that having overcome one temptac[i]on you maye stand in battayle against the next. For it is not Adolescentia militia, but vita, that wee should thinke to triumph if wee had overcome the heates and intemperances of youth, but we must fight it out to our lives end, and then wee haue the reward of this lesson and of this lawe limited, Nemo coronatur Noe man is 2: Tim: 2: 5 crowned except he fight according to this lawe, that is, hee persevere to the end And as wee haue our lesson in Iob, our Rule and Reward in the Apostle, whoe were both great Comaunders in this Warfare, Soe wee haue our example in our greate generall Christ Iesus whoe though his Soule were heavye, and heavye vnto death, though hee had a baptisme to bee baptizd wth, & coarstabaturMath: 26: 38 hee was streighned and in paine till it were accomplished, and though he had power to laye downe his Soule and take it vpp Iob: 10.18: againe, and noe man else could take it from him, yet he fought it out to the last hower, and till his howre came hee would not prevent it, nor laye downe his Soule, Væ desiderantibus, Woe be vnto the[m] that desire anye other ende of gods corrections but what hee hath ordayned and appointed. For vt quid vobis! what shall you get by choosing yo[u]r owne wayes? Tenebræ et non Lux, They shall passe out of this world in this inward darkenesse of Melancholye & deiectio[n] of Spiritt, into the outward darkenesse wch is an everlasting exclusio[n] from the Father of lights and from the kingdome of ioye. Theyr case is well expressed in the next verse to our Text. They shall fly fro[m] a Lyon, and a beare shall meete them, they shall leane against a wall and a Serpent shall bite them, they shall end this liffe by a miserable and hastye death, and out of that death shall growe an im[m]ortall liffe in Tormts, wch noe wearynesse, nor desire, nor practise can ever bringe to an end

And heere in the acception of these wordes yeVa’ falls directlye vpon them who colouring and apparrelling Treasone in Martyrdome, expose their lives to the dau[n]ger of ye lawe and embrace death, Those of whome one of their owne Society saith Scribamus that the Scevolus, the Catoes, the Porcias, the Cleopatras of the old tyme were nothing to these Iesuits, For, Sayth hee, they could dye once, but they lacked courage ad multas mortes Perchance hee ment that after these men were once in danger of the lawe, & forfeyted their lives by one coming, they would come agayne and againe, as often as the Plentifull mercye of their kinge would send them awaye; Rapiunt mortem Spontanea irruptione Sayth hee to theire glorye, They are voluntarye and violent pursuers of their owne deathe and as hee expresses it, Crederes morbo adæsos, you woulde thinke the the desire of death were a disease in them. A graver man then hee mistakes their case and cause of death as much you are, Baro[n] Martyrolog 29: Dec saith hee incouragers of our nation to the pursuit of death, in Sacris Septis ad martiriu[m] Saginati, fedd vp and fattned heere for Martyrdom, and Sacramento Sanguinem Spospondisti, they haue taken an oathe they will be hangd, but that hee in whom (as in his greate Patterne god himselfe) mercye is aboue all his workes, out of his abu[n]dant
[fol. 114v]
Sweetnesse makes them periur’d when they haue Soe Sworne and vowed their owne ruine. But those that send them give out the these men lives of these men Soe freelye, Soe cheaplye as they pr[e]tend, but as in deepe pumps men power in a litle water that they may pu[m]pe vp more, Soe they are content to dropp in a litle bloud of im[m]aginary, (but trayterous) martyrs, that by that at last they maye drawe vp ye  Royall bloud of Princes, and the loyall bloud of Subiects, væ desiderantibus. woe to them that are made thus ambitious of theire owne ruyne vt quid nobis Tenebræ et non lux you are ..kept in darknesse in this world, and sent into darkenesse from hence into ye next, and Soe yo[u]r Ambition ad multas mortes Shall be satisfyed, you dye more then one death, Morte moriemini; this death delivers you to an other from wch you shall never be delivered/

Conclusion Wee haue nowe passed through the 3 acceptions of these wordes wch haue fallen into the Contemplac[i]on & meditac[i]on of the au[n]ciants in their expositions of the Text. As the darke daye of the Lord Signifies his Iudgmts vpon Atheisticall Scorners in this worlde, as it signifies his last irrevocable and irremediable Iudgmt vpon hipocriticall relyes vpon their owne righteousnesse in ye next world, and betweene both, as it signifies their vncomfortable passage out of this liffe, whoe bring their death inordinately vpo[n] the[m] selves And wee shall Shutt vp all wth one Significac[i]on more of the Lordes daye, That that is the Lords daye, of wch the whole lent is the vigill and the Eve; all this tyme of mortification, and our often meeting in this place to heare of our mortallitye and our im[m]ortallitye, wch are the 2: reall Texts and Subiects of our Sermons. All this tyme is the Eve of the resurrection of our Lord and Saviour Iesus Chr: Thats the Lords daye, when all our mortification and deiection of Spirrit and humbling of our Selves Soules shall be abundantlye exalted in his resurrection, and when all our Fasts and abstinences Shalbe abundantlye recompenced in the participat[i]on of his body and bloud in the Sacramt, Gods Chancerye is allwayes open, and his Seale workes allwayes at all tymes remission of Sinnes maye be Sealed to a penitent Soule in the Sacramt. That clause wch the Cassiodonus Chancellors had in their patents and the Romaine Emperors vt prerogatina[m] gerat Conscientiæ nostra', is in our Comission too. God hath put his conscience into his Church, and whose Sinnes they are remitted, they are remitted in heaven at all tymes. But yet Dies D[omi]ni, the Lords resurrection is as the full terme, amore greate applycac[i]on of the Seale of reconciliac[i]on But væ desidera[n]tibus, Woe bee to them that desire that daye onelye because they would haue these dayes of preaching and praying, and troublesome pr[e]parac[i]on past and gon, Væ desiderantibus, woe vnto them yt desire that daye onelye that, by receiuing the Sacramt that daye, they might delude the world, as though they were not of a contrarye Religion in their heart, Væ desiderantibus, Woe vnto them that pr[e]sent themselves that daye wthout such a pr[e]parac[i]on as becomes so fearefull and misterious an action, vpon anye carnall or collaterall respects Before that daye of the Lord comes, the daye of his Crucifying, before you come to that daye, if you come not to a Crucifying, of yo[u]r Selves to the world, and the world to you, vt quid vobis, what shall you gett by that daye! You shall p[ro]phane that
[fol. 115r]
daye and the Autho[u]r of it, as to make that daye of Christs triumph the triumphe of Satan and to make even that bodye and bloude of Christ Iesus veniculu[m] satanæ, his Chariot to enter into you as he did into Iudas. That daye of the Lord will bee darkenesse and not light, and that darkenesse will be that you shall not discerne the Lords bodye, you shall Scatter all your thoughts vpon wranglings & controversies de modo how the Lordes bodye can be there, and you shall not discerne by the effects, nor in yo[u]r owne consciences that the Lords body is there at all. But you shall take it to be onelye an obedience to civill or ecclesiasticall constituc[i]ons, or onelye a Testimonye of an outward co[n]formity wch should bee Signaculu[m] and viaticlu[m], a Seale of Pardon for past Sinnes and a provition of Grace against future But hee that is well pr[e]pared for this strips himselfe of all these væ desiderantibus, of all the com[m]inac[i]ons that belongs to carnall desires and he shall be as Daniell was vir desiderium a man of chast and heavenlye desires only, Hee shall desire that daye of the Lord {as} that daye Signifyes afflictio[n] heere, Psa 119 17 wthDauid, Bonu[m] est quod humiliasti me, I am mended by my Sicknesse, enriched by my povertie, and stengthened by my weakenesse, and wthSt Bernard desire, Irascaris mihi D[omi]ne, O Lord be angrye with mee, for if thou chidest mee not, Thou considerest mee not, if I tast noe bitternesse, I haue noe phisicke, if thou correct mee not I am not thy Sonne. And hee shall desire that daye of the Lord as that daye Signifies the last Iudgment, wth the desire of the martyrs vnder the alter vsque quo D[omi]ne, How long o’ Lord ere thou execute iudgmt, And hee shall desire this daye of the Lord, as this daye is the daye of his owne death, wth StPaules desire Cupio dissolui, I desire to be dissolved and to be wth Christ. And when this daye of the lord, as it is the daye of the Lords resurrection, Shall come: his Soule shalbe Satisfyed as wth marrow and wth Fattnesse in the Body & bloude of his Saviour, and in the participac[i]on of all his merritts, as intirely as if all that Christ Iesus had sayd, and donne, and suffered, had bine Said and donne & Suffered for the Salvation of his Soule alone;

Enlarge our dayes ô Lord to that blessed daye, pr[e]pare vs before that daye, Seale to vs at that daye, ratifye to vs after yt daye, all the dayes of our liffe, an assurance in that kingdome wch thy Sonne our Saviour hath purchased for vs wth ye inestimable price of his incorruptible bloud.

To which glorious sonne of God etc

Finis
of Doc: Donns Sermon at white
hall
before the kinge the 30: of March
1619

PUBLISHING STATEMENT

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 NOTES

Transcription of sermons 1-15 by Emma Rhatigan.

Transcription of sermon 16 by Mary Morrissey

Transcription proofread by Peter McCullough (sermon 10), Mary Morrissey (16), Phil West (2, 6, 12), Hugh Adlington (5, 9, 11, 13), and Sebastiaan Verweij (1, 3, 4, 7, 8, 12, 14, 15, 16).

Manuscript description by Mary Morrissey.

Transcription coded by Sebastiaan Verweij.

THE MANUSCRIPT

Institution: Bodleian Library, Oxford
Shelfmark: MS Eng. th. c. 71
OESJD siglum: M

MANUSCRIPT CONTENT

Item no: 1
Locus: ff. 53r-59v
Title: The Text Remember nowe thy Creator in the dayes of thy youthe 12:1: Ecclesiastes
Incipit: Wee may consider Two greate
Explicit: meete and never parte, but here wee must
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 2
Locus: ff. 60r-65r
Title: The Text Father forgiue them for they knowe not what they doe, Luke 23:34:/
Incipit: The word of God is either
Explicit: Father which art in heauen &c.
Final Rubric: finis
Bibliography: OESJD Vol. VI.8; P&S Vol. V.12

Item no: 3
Locus: ff. 67r-72v
Title: The Text The Father iudgeth noe man But hath committed all Judgment to the Sonne John 5:22:
Incipit: When our Sauiour Christ forbidds
Explicit: to you when for your sakes, he committed all Judgmt to the Sonne/
Final Rubric: Finis of the First Sermo[n] prached at Lincolnes Inn in ye forenoo[n]e by Doc: Dunn on Sunday 30:Ja:1619
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 4
Locus: ff. 72v-76v
Title: The Text Iuidge noe man John 8.15
Incipit: The Riuers of paradice did not all
Explicit: yet, The Sonne iudgeth noe man
Final Rubric: Finis of the second Sermon preached at lincolnes In the afternoone by Doc: Dunn on Sunday 30:Jan:1619
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 5
Locus: ff. 78r-84v
Title: The Text Blessed are the people that bee soe yea blessed are the people whose God is the Lorde Psale 144:15:
Incipit: The first parte of this Text hath re:
Explicit: of his incorruptible blood. In wch glorious Sonne of God &c.
Final Rubric: Finis of Doctor Dunns sermo[n] preach'd at Wit-hall before the kinge the thirtyeth of Aprill 1620
Bibliography: OESJD Vol. II.5; P&S Vol. III.9

Item no: 6
Locus: ff. 86v-93v
Title: The Text Whosoeuer shall fall on this Stone shalbe broken, But on whom Soeuer it shall fall it will grinde him to powder Math: 21:44
Incipit: Allmightie God made us for
Explicit: manifest vnto vs To whome wth blessed Spirritt &c
Final Rubric: Finis of a Sermon of docter Donne preach'd at ye Cockpit
Bibliography: OESJD Vol. VI.1; P&S Vol. II.8

Item no: 7
Locus: ff. 95r-101v
Title: The Text Lorde all my desire is before thee and my Groninge is not hid from thee Psal:38:9:
Incipit: The wole Psalme
Explicit: but ordained by the Church
Bibliography: OESJD Vol. IV.8; P&S Vol. II.6

Item no: 8
Locus: ff. 103r-109r
Title: The Text Whoe now reioyce in my sufrings for you and fill vp that wch is behinde of the Afflictions of Christ in my fleshe for his bodyes sake which is the Church Colos:1:24
Incipit: Wee are to enter into the
Explicit: and Christ Jesus a Crowne of Everlasting glorye to vs all
Final Rubric: Amen
Bibliography: OESJD Vol. IV.2; P&S Vol. III.16

Item no: 9
Locus: ff. 110r-115r
Title: The Text Woe vnto you that desire the daye of the
Incipit: For the presenting of the woes and Iudgmts of God
Explicit: To which glorious sonne of God &c
Final Rubric: Finis of Doc: Donns Sermon at white hall before the kinge the 30: of March 1619
Bibliography: OESJD Vol. II.2; P&S II.18

Item no: 10
Locus: ff. 116r-122r
Title: The Text I loue them that loue mee & they that seek me earlye shall finde mee Pro:8:17:
Incipit: As the Prophetts and other secretaryes of the holye
Explicit: incoruptible bloode
Final Rubric: In whom &c/
Bibliography: OESJD Vol. I.4; P&S Vol. I.5

Item no: 11
Locus: ff. 123r-129r
Title: The Text And without Contruersye greate is the Mistery of Godlynes God was manifest in the Fleshe: Iustifyed in the Spirit: Seene of Angles: peached vnto ye Gentils: Beleeued on in the worlde: receyued vp into Glorye 1:Timo:3:16:
Incipit: This is no Text for an hour glasse: If god woud
Explicit: blood: To which glorious Sonne of God &c
Final Rubric: Finis of Doc: Donns Sermon at Whithall before the kinge ye 16: February 1620
Bibliography: OESJD Vol. II.6; P&S Vol. III.10

Item no: 12
Locus: ff. 130r-137v
Title: The Text Hee that beleeuth not shalbe damned Mar:16:16
Incipit: The first words that are recorded in the
Explicit: God shall himselfe in an everlasting presence & Fruition./ Amen./
Final Rubric: Finis of A Sermon of Do: Duns lincolns I
Bibliography: OESJD Vol. VI.9; P&S Vol. V.13

Item no: 13
Locus: ff. 139r-145r
Title: The Text The last Enemye that shall be distroyed is Deathe 1:Cor:15:26:
Incipit: This is a Text of the Resurrection, and tis not
Explicit: Consummacion both in Bodye and Soule in his everlasting glorye Amen
Final Rubric: Finis of D: Dunn before the kinge on Frydaye before lent 1620
Bibliography: OESJD Vol. II.8; P&S Vol. IV.1

Item no: 14
Locus: ff. 146r-149v
Title: The Text And the Lord says It is not good for the man should be alone I will make him a helpe meete for him Gene:2:18:
Incipit: In the Creation of the world when God had
Explicit: therefore this be enough, For ye explicacion, and applycacion of these words
Final Rubric: Finis of a Sermon preach'd by D:Donn at S Francis Nethersoles marriage
Bibliography: OESJD Vol. VII.1; P&S Vol. II.17

Item no: 15
Locus: ff. 150r-155v
Title: The Text And I will marrye thee vnto mee for euer Hos:2:19:
Incipit: The word wch is the Kinge vpon wch
Explicit: his incorruptible bloude to whom &c
Final Rubric: Finis of a Sermon preach'd at St Clements danes by D:Dunn at Mr Washingto[n]s marriage
Bibliography: OESJD Vol. VII.2; P&S Vol. III.11

Item no: 16
Locus: ff. 156r-171r
Title: The Text For God who Commaunded light to shine out of darknes, hath shined in our hartes to giue the light of ye knowledge of the glory of God in ye face of Je: Christ 2:Cor:1:6:
Incipit: The First Booke of ye Bible begins wth the
Explicit: of God in the face of Jesus Christ
Final Rubric: Finis of Doc:Donns Sermo[n] at ye Spitle on Easte Mu[n]day 1622:
Bibliography: OESJD Vol. VIII.2; P&S Vol. IV.3

PHYSICAL DESCRIPTION

Material: Paper, folio, i + 177 leaves (1 stub, f. 59b). 313 X 210 mm.
Foliation: Foliation in pencil consecutively. The final sermon is individually paginated in ink, not by the main scribe.
Collation: The volume is too tightly bound to provide collation.
Condition: The volume is in excellent condition.

HAND(S) DESCRIPTION

The hand which transcribed the sermons in this manuscript is almost certainly that of a professional scribe. This is a very neat, very consistent hand. The letters are small (minims are approx. 2mm high, capitals and letters with ascenders only approx. 3-4 mm high); this allows the scribe to fit approx. 50 lines of text within the writing block. The scribe uses a predominantly secretary script, with some italic features. The scribe also uses a kind of non-cursive print-hand, with some italic forms but less pronounced in its use of that script that write the passages in italic. The distinction between this and the italic scripts can be harder to discern. Punctuation is sparse, consisting mostly of commas and full-stops, with virgules sometimes marking the end of a paragraph. Virgules are not easily distinguished from commas, especially mid-paragraph. On the whole, what may be rather short virgules have been transcribed as commas. A capital often indicates the beginning of a new sentence in the absence of a full-stop, or following a comma. The Merton scribe occasionally writes square brackets. Since these are also used for editorial interventions in the text, in transcription they are replaced with parentheses (see for instance ff. 150v, 151r). Abbreviation is typical for a hand of this time. The scribe commonly employs word-final superscript 'r' with an abbreviation mark. These letters have mostly been expanded ('ur', 'er'), except where no vowel could have been implied (although the same superscript 'r' was still used by the scribe): especially in 'nor' and 'for'. Catchwords are used throughout, and these have only been indicated when the catchword is different from the word following on the next page, in terms of spelling, punctuation, or capitalisation.

The rubricator may be distinguished from the main scribe. It is clear that marginal notes were added in pencil first, and then re-done in red ink. In some cases, the pencil is still visible, and in a couple of instances, the pencil has not been inked over (see esp. f. 163v, marginal note 'Nicephor’. In one case, in the margin of f. 169r, the rubricated marginal note reads ‘Nariani’. This is presumably a mistake for ‘Nazianzen’ (or a shortened form thereof). The underlying pencil mark is not visible, but it is difficult to believe that a scribe who had written ‘Nazianzen’ so many times in this manuscript would not have recognised the word when rubricating the marginal notes. This may indicate that the rubricator did his work on the text after the scribe had completed his work. This might explain some of the inconsistencies in the rubrication throughout the manuscript.

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