OESJD II.5; on Psal. 144.15

[fol. 39r] § Psal: 144.15. c4917 92g2 1t 55h3t2h166
Blessed are the People that be soe, yea Blessed
are the People whose G. is the L.

This first p[ar]t of this § hath relation to temporall blessings, blessed is ye people yt be soe: ye 2d p[ar]t to sp[i]r[itu]all, yea blessed is ye People whose G. is ye L. his Left hand Cant: 2.6. is vnder my head, saith ye spouse, yt sustaines me from falling into murmurings, or diffidence of his prouidence, bec: out of his left hand he hath giuen me a competency of his temporall blessings, but his right hand doth embrace me saith ye spouse yr his sp[i]r[itu]all blessings fill me, possess me so yt noe rebellious fire breaks out wthin me, Pro: 3.16noe outward tentation breaks in vpon me, soe also saies Salomon againe, In her left hand is riches & glory (temporall blessings) & in her right hand length of dayes, all yt accomplishes & fulfills ye eternall ioyes of ye S:ts in heauen. the Person to wm Salomon attributes this right & left hand is wisedome, & a wise man may reach out his right & left hand to receiue ye blessings of both sorts, & ye p[er]son wm Salomon pr[e]sents by wisedome yr, is X hims: so yt not onely a worldly wise man may reach out both his hands to both kinds of blessings, right & left, sp[i]r[itu]all & temporall, & go interrogo vos filios regni cæloru[m], saies St Aug: Let me aske yow wo are sonnes & heires of ye kingdome of heauen Progemiem resurrectionis in æternu[m], yow yt are ye ofspring of ye resurrection of X Iesus, & haue your resurrection in his, membra Xi, templa spiritus sancti, yow yt are ye very body of X, yow yt are ye very temples of ye holy Ghost, interrogo vos, Let me aske yow, for all your gt reuersion in heauen hereafter, for all yt pr[e]sent possession wc yow haue of it, in an apprehensiue faith & in a holy conu[e]rsation in this life, for all yt blessednes, non est ita Fælicitas? is yr not a blessednes in enioying Gods temporall blessings here too? sit licet sed sinistra, saies yt father, it is certainely a blessednes but a lefthanded blessednes a weaker & more imp[er]fect blessednes, yn sp[i]r[itu]all blessings are; & yn as yr is dextra & sinistra beatitudo, a right handed & a left handed blessednes in ye §, soe yr is dextra et sinistra interpr[e]tation, a right & left exposition in ye §, & as both these blessednesses temporall & sp[i]r[itu]all are testimonies of Gods loue, tho not both of equall strength & equall euidence, soe both ye interpr[e]tations of these words are vsefull for o[u]r edification, tho they be not of equall authority. That wc we call sinistra[m] interpr[e]tatione[m], is yt sense of these words wc arises from ye first translators of ye Bible, the Septuagints & those fathers wc followed ym, wc tho it be not an ill way, it is not ye best bec: it is not according to ye l[ett]re, & yn yt wc we call dextra[m] interpr[e]tatione[m] is yt sense wc arises pregnantly & euidently, liquidly & manifestly out of ye originall § its:. ye Authors & followers of ye first sense read not these words as we doe (beatus Populus) ytblesse people is blessed but beatu[m] duxeru[n]t populu[m], yt people was esteemed blessed; & soe they refer this & all ye temporall blessings mentioned in ye 3 former verses to popular error; to a g[ene]rall mistaking of ye opinion & word of wicked & worldly men, yt onely they desire these temporall blessings, onely they taste a sweetnes & appr[e]hend a blessednes in ym, wras they wo haue yr conu[e]rsation in heauen, are swallowed vp wth ye contemplation of yt blessednes without any affliction vpon earth, or earthly things, but ye Author of ye 2d sense, wc is G. hims: & his direct word pr[e]sents vs this beatus populus, yt people is truely blessed, yr is a true blessednes in temporall things, but this yet is but sinistra beatitudo a less p[er]fect blessednes [fol. 39v] for ye flowers of both interpr[e]tations & all translations, & all expositions meet in this, yt ye p[er]fect, ye accomplishing, ye consum[ma]atory blessednes, is onely in this, that our G. be the L.

1:a interpr[e] tatio.First then to make o[u]r best on ye first sense, yt temporall things conduce not at all to blessednes, St: Ciprians wonder is iust, deum nobis solis contentu[m] e[ss]e nobis non sufficere deum, yt G. should think man enough for him & man should not be satisfied with G., yt G. should be content wth Fili da mihi cor, my sonne giue me thy heart, & men should not be content wth Pater da mihi spiritum my G. my father grant me thy spirit, but must haue all temporall additions too, non est castum cor, saies St: Aug: si deu[m] ad mercede[m] colit, as he saies in another place, non est casta vxor quæ amat quia diues, she is neu[e]r ye honester woman, nor ye Louinger wife yt loues her husband in contemplation of her future ioynture, or in fruition of her pr[e]sent abundancies, soe saies her here non est castu[m] cor, yt man hath not a chaste hart, a sincere heart towards G. yt loues him but by ye measure & p[ro]portion of his temporall blessings, ye deuill had soe much colour for yt argumt, yt in p[ro]sperity yr could be no tryall Iob. 1. whether a man loue G. or noe, as yt he presses it euen to G. hims: in Jobs case doth Job serue G. for nought? hast thou not hedged him in, & blessed ye workes of his hands & encreased his substance? how canst thou tell whether he would loue thee or feare thee, if thou wouldst take all this fro[m] him? thou hast had 3.14.noe tryall yet. & this Argumt descended from yt father to his children, from ye Deuill, yt is, to those followers of his, wm ye P[rop]het Malachie repr[e]hends for saying it is in vaine to serue G. for wt p[ro]fit is it, yt we haue kept his comts:? wn men are willing to pr[e]ferre yr freinds we heare ym often giue these testimonies of ye man, he hath good parts, & yow need not be ashamed to speake for him, he vnderstands ye world, he knowes how things pass, & he hath a discreet & supple & appliable disposition, & he may be a fitt instrumt for all your purposes, & yow need not be afraid to speake for him. but wosoeu[e]r casts into this scale or valuation of a man yt weighe yt he hath a religious heart, yt he feares G. wt profit is yr in yt if we consider this word onely? but wt profits it a man, if he get all ye world & loose his owne soule? & go yt opinion yt yr was noe p[ro]fit at all, noe degree towards blessednes in those temporall things pr[e]uailed soe farr as it is to obserue in yr expositions vpon ye Lords prayer, yt ye gtest p[ar]t of the fathers doe eu[e]r interpret yt petition, da nobis hodie, giue vs this day o[u]r daily bread to be intended onely of sp[i]r[itu]all blessings & not of temporall soe s:t Ierome saies, wn we aske yt bread, illum petimus qui panis viuus est et descendat de cælo, we make o[u]r petition for him wo is ye bread of life & descended from ye bosome of his ye father & soe he refers it to X & in him to the whole ministry of o[u]r redemption & Athanasius & St Aug: too (& not they two alone) referr it to ye Sacramtall bread yt in yt petition we desire such an application of ye bread of life, as we haue in ye p[ar]ticipation of the body and blood of X Ies[us] in yt Com[m]union: St: Cyprian insists vpon ye word nostrum, o[u]r bread, for saies he, temporall blessings cannot be called ours, bec: they are com[m]on to ye S.ts & to ye reprobate, but in a prayer ordained by X for ye faithfull, ye petition is for such things, as are prop[er] & peculiar to ye faithfull, & it is for sp[i]r[itu]all blessings onely. If any man shall say, ideo quærenda quia necessaria, we must pray & we must labour for temporall [fol. 40r] things bec: they are n[ecessa]ry for o[u]r best state G. will giue vs without this laborious anxiety & without eating bread of sorrow in this life, non sperandu[m] de sup[er]fluis, non desperandu[m] de necessariis saies ye same father, it is a spicuous thing to doubt or distrust G. in n[ecessa]ry things, & it is an vnmannerly thing to press him to sup[er]fluous things; they are not necessary before & they are not o[u]rs afterward for those things onely are ours wc noe body can take fro[m] vs, & for temporall things auferre potest inimicus homo invito, let ye inimicus homo be the Diuell & remember Iobs case/ Let ye inimicus homo be an envious & a powerfull man, wo hath a minde to that wc thou hast & remember Naboths case & this envious man can take any thing from thee agst thy will; but sp[i]r[itu]all things cannot be taken soe, fidem nemo perdidit, nisi qui spreuerit saies St: Aug: noe man eu[e]r lost his faith, but he yt thought it worth keeping, & ye sp[i]r[itu]all blessings of a faithfull man are neu[e]r lost totally though he fall into sins of infirmity, though he fall into scruples in m[att]re of faith, yet yr is semen dei in him all is not lost. but for Iobs temporall state saies St. Aug: all was lost; & least any man should say, vxor relicta erat Iob had not lost all bec: his wife was left, misericordem putatis diabolum (saies ye father) qui ei reliquit vxorem? doe yow thinke yt Iob lighted vpon a m[e]rcifull & a good n[atu]rall deuill yt ye deuill did this out of his pitty & compassion to Iob, or yt Iob was beholding to ye deuill for this yt he left him his wife, nouerat per quam deceperat, Adam, the deui saies he, ye deuill knew by wt intrumt he had deceiued ye first man & by ye same instrumt he practises vpon Iob, suam reliquit adiutricem non mariti consolatione[m] he left Iob an helper but an helper to his owne end, but for her husband a miserable comforter: Caro coniux, saies ye same Author in another place this flesh, this sensuall p[ar]t of o[u]rs is o[u]r wife, & wn these temporall things by any occasion are taken fro[m] vs, yt wife yt flesh yt sensually is left to murmur & repine at Gods correction & yt’s all ye ben[ef]it wc we haue by yt wife, & all yt portion we haue wth yt wife /

Though go St: Ierome, wo vnderstood ye originall language ye best of his time in his translation of ye Psalmes doe giue ye true ye right sense of this place yet in his owne Com[m]entaries vpon ye Psalmes, he, takes ys first sense & beats vpon that doctrine, as yt he would not see ye right interpr[e]tation of ye words he saw well enough yt according to ye l[ett]re of ye §, temporall things were blessings, remembring ye story in ye booke I Iudges of 700 lefthanded Beniamites yt would sling stones at a haires breadth & were better mark men then ye right handed, & considering yt ye lefthanded men of this world, those wo pursued temporall blessings onely; went wth most earnestnes & best success to yr markes, to correct ye g[ene]rall distemper, yt g[ene]rall vehemence vpon temporall things, St: Ierome & soe many of ye Fathers, as accompany him in yt interpr[e]tation were content to embrace ye sense wc is not truely the literall sense of this place, yt it should be onely Beatum dixerunt, & not beatus populus a popular error & not a trueth yt any man or any people were blessed in temporall things, & soe we haue done wth ye first sense of these words & ye reason why soe many followed it / we

[fol. 40v] 2a: Inter pr[e]tationWe are come to ye 2d interpr[e]tation wr yr is not beatitudo falsa et vera, for both are true but yr is dextra et sinistra, a right handed & a left handed blessednes, yr is inchoatiua et p[er]fectiua, an introduction & a consum[m]atory blessednes, & in ye first of these in lefthanded to in ye less p[er]fect blessednes we must consider 3 things. 1. beatitudine[m] ipsam yt yr is a blessednes p[ur]posed; 2dly in quibus in wt yt blessednes is placed in ye § quibus sic blessed are they yt are soe, yt is soe as is mentioned in ye 3 former verses, & 3ly another in quibus, not in wt things but in wt p[er]sons this first bleseddnes is placed, beatus populus it is ye people ye whole body & not some rancks of men, nor some p[ar]ticular men in these rancks, but wn all ye people participate of these blessing now first for ye first blessednes as noe P[hilosop]hers could eu[e]r tell vs among ye Gentiles wt this blessednes was, soe noe Gram[m]arian among ye Iewes, amongst ye Hebrues could euer tell vs wt ye right signification of ye word is in wc Dauid expresses blessednes here, whether this Asherei wc is ye word be a plurall nowne & signifies beatitudinis blessednesses in ye plurall number & intimate this much yt blessednes consists not in any one thing, but in a harmony & consent of many; or whether this Acherei be an aduerbe, & signifie beati, & to be an acclamation, o how happily how blessedly are such men, prouided for yt are soe, they cannot tell wtsoeu[e]r it be; it is ye very first word wth wc Dauid begins his booke of Psalms, Beatus vir, as ye last word of yt booke is laudate domin[um], to shew yt all yt passed betweene G. & man fro[m] first to last is blessings from G. to man & praises from man to G. & yt ye first degree of blessednes is to finde ye print of ye hand of G. euen in his temporall blessings & glorifie him in ye right vse of ym.

A man yt hath noe land to hold by it, nor title to recou[e]r by it, is neu[e]r the better for finding, buying or haueing a faire peece of euidence, a faire instrumt fairely written, duely seal’d, authentically testified, a man yt hath not ye grace of G. & sp[i]r[itu]all blessings too, is neu[e]r ye neerer happines for all his abundances of temporall blessings. Euidences are Euidences to those yt haue title, temporall blessings are euidences to them wo haue a testimony of Gods sp[i]r[itu]all blessings, in ye temperall; otherwise as in his hand wo hath noe title, it is a suspicious thing to haue finde euidence, & he wilbe thought to haue embesealed & purloyned ym, he wilbe thought to haue forged & counterfeited ym, & he wilbe calld to an accompt for ym how he came to ym, & wt he meant to doe with ym, soe to ym wo haue temporall blessings wthout sp[i]r[itu]all, they are but stolne blessings, for they belong truely to the seruants of G. they are but counterfett blessings, they shall not purchase a minuts peace of conscience here, nor a minutes refreshing to ye soule hereafter, & yr must be an heauy accompt made for ym both how they were gott & how they were imployed. / but wn a man hath a good title to heauen, then these 1 tim: 4.8 are good euidences For Godlines hath a promise of ye life to come & of ye life yt is now, & if we spend any thing in ye maintenance of yt title, giue or loose any thing for his glory, & making sure this saluation, we shall inherit eu[e]rlasting Mat: 19.22. life, saies ye best suerty in this world. but we shall not stay so long for [fol. 41r] our bill of charge, we haue haue a hundred fold in this life, S:t Aug: seemes loath to take X at yt large word, he seemes to think it to great vsury to take one hundred fold for yt wc we haue laid out for X, & go he reads yt place accipiet septies tantium, he shall receiue 7 times are much in this life; but in both ye Euangelists, Math: & Marke ye ou[e]rflowing bounty & retribution of G. is soe Iohn: 10.10.expressed, centuplum accipiet, if G. repaid Iob soe as he had beene impair’d G. recompenced him in specie, in ye same kinde as he had beene damnified. & X testifies of hims: yt his com[m]ing to vs is not onely vt vitam habeatis, sed vt habeatis abundantius, more abundantly it is as many of ye Fathers interpr[e]t it./ that yow might haue eternall life sealed vnto yow in ye prosp[er]ity & abundances of this life. I am 9 ye doore, saies X in ye same chapter, we must not thinke to flie ou[e]r walls by suddaine & vndeserued pr[e]fermts:, nor to vndermine & supplant others; we must enter at ye doore by faire & Xian meanes: & yn by me if any man enter, saies X yr he shalbe saued, yr is a rich & infallible inheritance, but before he come to yt saluation, he shall goe in & out & finde pasture saies ye §. now in heauen yr is noe going in & out but in this way to heauen in this life he shall finde this interest in ye § conuayed & sealed to him in temporall blessednes here. If Plato found & acknowledged an happines in yt, quod natus homo yt he was borne a man & not a beast (Lactantius adds in Platoes behalf, wn he cites yt place out of him, quod natus vir, yt he was borne a man & not a woman) if he found a further happines, quod Græcus, yt he was borne a Græcian & not a Barbarian, quod Atheniensis, yt he was borne in yt towne wc was ye Receptacle & dwelling of all wisedome & quod tempore Socratis, yt he was borne in Socrates his time, yt soe he might haue a good example as well as a good rule for his life, as all we owe to G. an acknowledgmt of blessednes, yt we are borne in a Xian Xh, in a Monarchy, in a Monarchy composed of Monarchies, & in ye time of such a Monarch as is a Peacemaker & a peace pr[e]seruer both at home & abroad, soe let all ym yt are borne of nobility, or borne vp to nobility vpon ye two faire wings of merit & fauour, all yt are borne vp by riches & borne vp & borne out by yr riches, all wm yr industry & wisedome, & vsefullnes of ye state hath or may any way pr[e]fer, take heed of separating ye Author & ye meanes, of separating G. & ye King, in ye waies of fauour of separating G & yr riches, in ye wayes of purchase, of separating G. & yr wisedome in ye waies of pr[e]fermt. But let ym alwaies discerne, & alwaies acknowledg ye hand of G. ye author in directing & p[ro]sp[er]ing ye hand of his instrumt in all these temporall things, & yn these temperall things are truely blessings vnto ym, & they are truely blessed in ym./

in quibus.This was our first consideration o[u]r first branch in this p[ar]t, yt temporall things were seales & testimonialls of blessednes, ye 2d is to wt p[ar]ticular euidence this seale is annexed in this §, vpon wt things this blessednes is placed here, wcare all involued in this one litle p[ar]ticle, this monosyllable, soe, blessed are they yt are soe, as a prayer is made in these 3 form[e]r verses, yt they might bee, now as ye maledictions wc were threatned to Dauid were pr[e]sented to him by ye P[rop]het in 3 formes, of warr, of famine, of Pestilence. soe these blessings comprised in those 3 verses may well be reduced to 3 things contrary to these 3 maledictions, to ye blessing of Peace contrary to Dauids War, ytv.14 yr may be noe innouation; to ye blessing of Plenty contrary to Dauids famine, yt o[u]r13 barnes may abound wth all sorts of corne; to ye blessing of health contrary to 12 Dauids destroying sicknes, yt o[u]r sonnes may grow vp as yong plants in yr youth [fol. 41v] PaxFor ye first temporall blessing of Peace, we may consider ye louelynes & amiablenes of that; if we looke vpon ye horror & ghastlynes of war; either in effigie, in yt picture of warr, wc is drawne in eu[e]ry leafe of o[u]r owne Cronicles in ye blood of so many princes & noble families; or if we looke vpon warr its: in yt distance wr it cannot hurt vs, as G. hath formerly kindled it amongst o[u]r Neighbors, & as he hath transferred it now to remoter Nations whilst we enioy yet Goshen in ye midst of all these Egipts. In all Citties disorderly & facinorous men couet to draw yms: into ye skirts & suburbs of those citties, yt soe they may be ye nearer ye spoile wc they make vpon Passengers in all kingdomes yt border vpon other kingdomes, & in Ilands wc haue noe other borders but ye sea, p[ar]ticular men wo by dwelling vpon these skirts & borders may take yr p[ro]fitt of spoile, delight in hostility & haue an auersenes & detestation of peace: but it is not soe within; they wo till ye earth & breed vp cattell, & imploy yr industry vpon Gods creatures according to Gods ordinance feele ye ben[ef]it & appr[e]hend ye sweetnes & pray for ye continuance of peace./

Copia.This is yt blessing in wc G. soe very often expresses his gracious purpose vpon his people, yt he would giue ym peace & peace wth plenty, o yt my People had Psal: 81.13 hearkned vnto me saith G. I would soone haue humbled yr yr Enemies (yr’s yr peace) & I would haue fed ym wth ye fat of wheat & wth hony out of ye rocke (& yr’s yr plenty.). Persons wo are pr[e]fer’d .., for seruice in ye war, proue oft suspitious to ye Prince. Iobs confidence in his owne merit & seruice, made him insolent towards ye King & ye King iealous of him; but noe man was more suddenly, nor more safely pr[e]ferr’d yn Ioseph for his counsell to resist penury & to pr[e]serue plenty & abundance wthin ye Land. St: Basill in a homilee wc he made in ye time of dearth & drought in wc he expresses hims: wth as much elegancies as any where (& eu[e]ry wr I thinke wth as much as any man) wr he saies, yr was in ye skies tristis serenitas et ipsa puritate molesta, yt ye aire was ye worse for being soe good,& ye fowl[er] for being Luk: 10.2. soe faire, & wr he inverts ye words of o[u]r Sauio[u]r, messis magna, saies X heres a gt haruest, but a few workmen, but operarii multi, messis parua saies Basill; here are workemen now, but noe haruest to gather in; in yt homilee he notes a barrennes in yt wc vsed to be fruitfull & a fruitfullnes in yt wc vsed to be barren, terra sterilis et aurum fæcundum, he prophesied of our times, of our times, wn not onely so many families, haue left yr Country for yt Citty in yr p[er]sons, but they haue brought yr lands into the citty, they haue brought all yr Euidences into Scriuener shops & changed all yr renewing of leases, eu[e]ry seauen yeares into renewing of bonds eu[e]ry 6 moneths; they haue taken a way to inflict barrennes vpon ye lands, & to extort a fruitfulnes from gold by vsury. monsters my be gott by unn[atu]rall mixtures, but yr is noe race, noe p[ro]pagation of monsters, mony may be raised by this kinde of vse, but non hærebit, it is ye sweet of other men & will not sticke to ye heire, nay com[m] only it brings not yt outward blessing of plenty wth it, for, for ye most part we see noe man liue more penuriously, more sordidly then these men doe./

[fol. 42r] Sanitas.The third of these temporall blessings is health without wc both ye other are noe more to any man, yn ye Rainebow was to him wo was ready to drowne, quid mihi si peream ego, saies he, wt am I ye better, yt G. hath past his word & set his seale in the heauens, yt he will drowne ye world noe more, if I be drowned mys? wt’s all the peace of ye world to me, if I haue ye earth quakes of choking & burning feuers in my bodye? wt is all ye plenty of ye world to me if I haue a languishing consumption in my blood, & in my marrow? the heathen had a Goddess to wm they attributed ye care of ye body, Deam Carnam. & we yt are Xians acknowledg yt Gods first care of man was his body, he made yt first, & his last care is reserued for ye body too, at ye resurrection wc is principally for ye ben[ef]it of ye body, yr is a care belongs to ye health & comelynes of ye body. Wn ye Romaines canonized Pallorem et Febrim, palenes & feuers & made ym Gods, they would as faine haue made ym deuills if they durst, they worshipped ym onely bec: they stood in feare of ym. Sicknes is a sword of Gods, & health is his blessing, for wn Ezechias had assurance enough yt he should recouer & liue, yet he had still a sense of misery in yt she should should not haue a p[er]fect sense of health. wt shall I say (saies he) I shall walke weekely all my Esay: 38yeares in ye bitternes of my soule all temperall things are insipid & tasteless wthout health/ now ye third branch of this p[ar]t is ye other in quibus not ye things but ye blessings; in wm these 3 blessings are here placed; & it is beatus populus, wn this blessednes reaches to all, dilates its: ou[e]r all, wn Dauid places blessednes in one p[ar]ticular man, as he does in ye beginning of ye first Psalme, beatus vir, blessed is yt man, it reaches to all ye parties, all ye faculties all ye actions of man. there he pronounces yt man blessed, if he nether walked in ye Counsell of ye wicked, nor stand in ye way of sinners, nor sit in ye seat of ye scornefull. if he doe not all walke & stand & sitt in ye pr[e]sence & feare of G. he is not blessed; soe if these temporall blessings fall not vpon all in yr p[ro]portions, ye people is not blessed, ye citty may be blessed in ye increase of access, & ye Lawier may be blessed in increase of suits; & ye Marchant may be blessed in ye encrease of meanes of getting, if he be come to trade as well by taking as by trading, but if all be not blessed, yea if these temporall blessings reach not to ye Prince hims: ye people is not blessed, for in fauoralibus princeps populi is a good rule in ye law in things beneficiall ye King is one of ye people, wn G. saies by him too, G. shall bless all ye people, G. does not exempt nor exclude kings fro[m] yt ben[ef]it, & go wr such things as conduce to ye king & ye well-being, to ye substance & state to ye Ceremony & maiesty of ye Prince be not cheerefully applied & Seasonably administred, yr yt blessing is not fully falne vpon ym: blessed is ye people yt are soe, for ye people yt are not soe, if ye Prince be not soe nay ye people are not blessed if these things be not p[er]manent for it is not onely they yt are aliue now yt are ye people, but ye people is ye succession if we would imagine a blessing of health wthout p[er]manencie, we might call an intermitting ague & a good day in a feuer, health. if we would imagine a blessing of plenty wthout p[er]manencie, we might call a full stomacke & a surfett tho in a time of dearth, plenty; if we would imagine a blessing of peace, without p[er]manencie we might call a nights sleep in a midst of an army, Peace. but it is onely prouision for ye p[er]manencie & continuance yt makes these blessings, blessings. to thinke of to prouide agst famine & sicknes & warr, yt it is ye blessing of plenty, of health, of Peace. One of Xs principall titles was, yt he was princeps pacis, & yet ye prince of peace saies [fol. 42v] non veni mittere pacem I came not to bring yow peace, not such a peace as should bring ym security agst all war, if a ship take fire tho in ye midst of ye sea it consumes sooner & more irrecouerably then a thatched house vpon Land. if G. cast a firebrand of warr vpon a state accustomed to peace it burnes ye more desperately by yr former security, but here in our § we haue a religious king Dauid, yt first prayes for these blessings (for ye 3 form[e]r verses are a prayer) & yr praises G. in acknowledgmt of ym, for this § is an acclamatory, a gratulatory glorifieing of G. for ym. & yn these 2 next in ye consideration of temporall blessings a religious care for ym, prayer to G. for ye getting praise to G. for ye hauing, blessed is yt people, yt is, head & members, prince & subiects, pr[e]sent & future people yt are soe, soe blessed, soe thankefull for yr blessings./

2 p[ar]t:We come now ad dextram dextræ to ye right blessednes in ye right sense & interpr[e]tation of these words to sp[i]r[itu]all blessingsedness, to ye blessednes of ye1 Cor: 9.9soule; est ne deo cura de bobus? is ye Ap[ost]les question, & his answere is pregnantly implied. G. hath care of beasts, but yet G. careth more for one soule Mark: 5. then for those 2000 hoggs wc he suffred to p[er]ish in ye Sea, wn yt man was dispossessed, a dram of sp[i]r[itu]all is worth infinite talents of temporall. here yn is ye sp[i]r[itu]all (as we did in ye former) we shall looke first quid beatitudo? wt it is, & yn in quibus, in wt it is placed here, vt deus eoru[m] fit dominus, yt yr G. be ye L. & lastly ye extent of it, yt all ye people be made p[ar]takers of this sp[i]r[itu]all blessednes.

Beatitudo.This blessednes yn yow see is placed last in ye §, not yt it cannot be had till our end, till ye next life, in this case ye nemo ante obitu[m] failes, for it is in this life yt we must fine o[u]r G. to be ye L. or else if we know not yt here, we shall meet his nescio vos, he will not know vs. but it is placed last bec: it is ye weightiest & ye vttermost degre of blessednes wc can be had to haue ye L. to our G.; consider ye making vp of a n[atu]rall man, & yow shall see, yt he is a convenient type of a sp[i]r[itu]all man too: first in a n[atu]rall man, we conceiue yt yr is a Soule of vegetation & growth, & 2:dly a soule in motion & of sense, & yn 3:dly a soule of reason & vnderstanding, an im[m]ortall soule & ye 2 first soules of vegetation & of sense, we can conceiue to arise out of ye temperamt & good disposition of the substance of wc yt man is made, they arise out of man hims: but ye Last soule ye p[er]fect & im[m]ortall soule it is im[m]ediately infus’d by G. Consider ye blessednes of this § in such degrees, in such p[ro]portions. first G. blesses a man wth Riches yr is a soule of vegetation & growth by yt he growes in estimation, & in one kinde of true ability to produce good fruits, for he hath wrwthall, & yn G. giues this rich man ye blessing of vnderstanding his riches, how to imploy ym according to those morall & ciuill duties wc app[er]taine vnto him & yr’s his soule of sense for many rich men haue not this sense, many rich men vnderstand yr owne riches noe more, yn ye okes of ye forrest doe yr Acornes. But last of all G. giues him ye blessing of desiring ye mercy & purpose of G. in giuing him those temporall blessings & yr’s his im[m]ortall soule. now for ye riches yms: (wc is his first soule) this he may haue by his owne acquisition & experience & conu[e]rsation but ye im[m]ortall soule, yt is, ye desiring of Gods image in eu[e]ry peece, & of the seale of Gods loue in eu[e]ry temporall blessing, this is infus’d from G. alone, & arises neither from parents, nor ye wisedome of this world, how worldly wise soeu[e]r we be in ye gouerning of o[u]r estate. & this ye P[rop]het may very well seeme Psal: 112.1to haue intimated, wn he saies, ye generation of ye righteous shalbe blessed; here is a p[er]manent blessednes to ye g[ene]ration wr in it is expressed, thus riches & treasure [fol. 43r] is in his house & his righteousnes endureth for eu[e]r. he do’s not say yt semony, yt vsury or extortion shalbe in his house, for riches got soe are not treasure, nor he does not say yt riches well got & wc are truly a blessing shall endure for eu[e]r, but his righteousnes shall endure for eu[e]r; ye last soule, ye im[m]ortall soule endures for eu[e]r, ye blessednes of hauing studied & learned & practis’d ye knowledg of Gods purpose in temporall blessings this blessednes shall endure for eu[e]r, wn thou shalt turne fro[m] ye left to ye right side vpon thy death bed, from all hono[ur] & riches of ye world, to breath thy soule into hands yt gaue it, this righteousnes, this good Conscience shall endure for eu[e]r then, & yn accompany thee, & wn thine eyes are closed, thy soule shalbe gone an infinite way from thine honor, & these riches, this righteousnes, this good conscience shall endure yn & meet yee in gates of heauen. & this is soe much of yt righteousnes as is expr[e]ssed in this § (bec: this is ye roote of all) yt o[u]r G. be ye L.

in quibusIn wc we first must propose a G. yt yr is one, & yn appropriate this G. to o[u]rs:  yt he be o[u]r G. & lastly be sure yt we haue ye right G. yt o[u]r G. be ye L., for, for ye first, he that enterprizes any thing, seekes any thing, possesses any thing without recourse to G. wthout acknowledging G. in ye action, he is for yt p[ar]ticular Atheist if he be an Atheist eu[e]ry wr but in his Catechisme, if onely yn he confess a G. wn he is asked, dost thou beleiue yt yr is a G.? & neu[e]r confess him, neu[e]r consider him in his actions, it shall doe him noe good to say at ye last day yt he was noe Speculatiue Atheist, if he neu[e]r thought in his hart yt yr was a god, if he liu’d a practis’d Atheist proceeded in all his action wthout any consideration of him; but accustome thys: to finde ye pr[e]sence of G in all thy gettings, in all thy pr[e]fermts, in all thy studies, & he wilbe abundantly sufficient to thee for all, quantu[m] libet sis auarus, saies s:t Aug: Sufficit tibi deus; be as couetous as thou wilt, be as ambitious as thou canst, ye more yemore better, G. is treasure G. is honor enough for thee, auaritia terra[m] quærit, saies ye same father adde et cælu[m] wouldst thou haue all this world? wouldst thou haue all ye next world too? plus est qui fecit cælum ut terram, he yt made heauen & earth is more then all that, & thou mayst haue all him.

Noster.And this appropriates him soe neare vnto vs, as yt he is yrby deus noster for it is not enough to finde deu[m], a G. a gt & incompr[e]hensible power yt sit in luce in light, but in luce inaccessibili a light yt we cannot compr[e]hend, a G. yt enioyes his owne eternity, his owne peace, his owne blessednes, but respects not vs, reflects not vpon vs, communicates nothing to vs, but it is a G. yt is deus noster, ours as we are his Creatures ours, as we are like him, made to his image, ours as he is like vs in assuming o[u]r n[atu]re ours, as he hath descended to vs in his incarnation, & ours as we are ascended wth him in his glorification. Soe yt we doe not consider G. as o[u]r G. except we come to ye consideration of G. in X, G. in man, is not enough to finde deum meum, a G. yt is p[ar]ticularly my G. as yt he is a G. of my making that I should seeke G. by any other motions, or know G. by any other notions, or wor:p G. in any other fashions, yn ye true Xh of G. doth; for yr he is deus noster, as he is receiued in an vnamine consent of ye Catholique Xh; sects are not bodyes, they are but rotten boughs, Gangreene lims, fragm:tary ships, blowne of by yr owne spirits of turbulence, faln of by ye weight of yr owne pride, or hew’n of by ye excom[m]unications & censure of ye Xh. Sects are noe bodies, for yr is nihil nostru[m], nothing in Com[m]on agst ym, nothing yt goes through ym all, all is singular, all is meum & tuum my Spirit & thy Spirit, my opinion & thy opinion my G. & thy G. noe such appr[e]hension, noe such wor:p of G. as ye whole Xh hath eu[e]rmore beene acquainted withall, & contented with.

[fol. 43v] It is true yt eu[e]ry one must appropriate G. soe narrowly as to finde him to be deum suum, his G. & yt all ye p[ro]mises of ye P[rop]hets, & all ye p[er]formances of ye Gospell all yt Iesus X said & did & suffer’d belongs to him, & his soule, but G. is deus meus & he is deus noster, my G. & he is o[u]r G. a I am a part of yt Xh with which he hath promised to be till ye end of ye world, & as I am an obedient son of yt mother wo is ye spouse of X Iesus; for as st: Aug: saies of yt petition giue vs this day o[u]r dayly bread, vnde dicimus nostru[m]? how come we to aske yt wc is ours? quomodo nostrum? quomodo da? if we be put to aske it, why doe we call it ours? & then answers hims: tuum confitendo, non eris ingratus, it is thankefull to confess yt thou hast some, yt thou hast receiued some blessings, & yt ab illo petendo non eris vacuus, it is a wise & p[ro]uident p[ar]t to aske more of him whose store is inexhaustible, soe if I feele G. as he is deus meus, as his spirit works in me, & thankefully acknowledg yt, non sum ingratis, but I deriue this pipe from ye cisterne, this deus meus from deus noster, my knowledg & sense of G. from yt knowledg wc is com[m]unicated by his Xh in ye preaching of his word, in ye administration of ye Sacramts. in those other meanes wch he hath institutd in his Xh for ye assistance & reparation of my soule yt way, non ero vacuus I shall haue a fuller satisfaction, & more abundant reflection then if I rely vpon my priuate inspirations, for, yr he is deus noster./

Dominus.Now as we are thus to acknowledg a G. & thus to appropriate yt G. soe we must be sure to confer this honour vpon ye right G. vpon him wo is ye L. now this name of wc is tra[n]slated ye L. here, is not ye name of G. wc pr[e]sents him wth relation to his Creatures, for soe it is a problematicall, a disputable thing, whether G. could be called ye L. before yr were any Creatures, Tertullian denyes absolutely yt he could be called L. till then; s:t Aug: is more modest, he saies non audeo dicere, I dare not say yt he was not, but he does not affirme yt he was, howsoeu[e]r ye name here is not ye name of Relation, but it is ye name of his essence, of his eternity, yt name wc of late hath bin ordinarily call Iehouah, so yt we were not to trust in these Lords, whose breath is in yr nostrills, as ye P[rop]het saies, for wrin are they to be esteemend: saies he, we are less to trust in ym, whose breath was neu[e]r in yr nostrills, such imaginary s:ts as are soefar from hearing vs in heauen as yt they are not there, & soe far from being yr, as yt they were neu[e]r here, soe far from being s:ts as yt they were neu[e]r men, but are either fabulous illusions, or at best but symbolicall & allegoricall allusions, our L. is ye L. of life & being, wo in this life not onely gaue vs a well being (for yt other L. can pr[e]tend to doe, & doe indeed by pr[e]fermt here) nor a beginning of a temporary being in this life (for yt our Parents pr[e]tend & pr[e]tend truly to haue done) nor onely an enlarging of our being in this life (for yt ye king can doe by a pardon & ye Phisitian by a Cordiall) but he hath giuen vs an im[m]ortall being, wc neither our Parents begun in vs, nor g[rea]t p[er]sons can aduance for vs, nor any Prince can take from vs; this is ye L. in this place, this is Iehouah & German Esay: 4.2. Iehouah, ye L. & ye ofspring of ye L. & none is ye ofspring of G. but G. yt is, ye sonne, & ye holy Ghost, soe yt this p[er]fect blessednes consists in this, ye true knowledg & wor:pp of ye Trinity.

[fol. 44r] Populus.And this blessednes yt is ye true Religion & profession of X Iesus is to be vpon all people wc is our last consideration./

Psal: 33.12.Blessed is ye nation whose G. is ye L. & ye people wm he hath chosen for his inheritance & here againe as in ye form[e]r consideration of temporall blessednes, ye people includes both Prince & people, & yn ye blessing consists in this, yt both Prince & people be sincerely affected to ye true Religion & ye peo yn ye people includes all ye people, & soe ye blessing consists in this, yt yr be an vnanimity, a consent in all in m[att]re of religion, & lastly ye people encluded ye future people, & yr ye blessing consists in this, that a posterity may enioy yt same purity in religion yt we doe.

The first tentation yt fell amongst ye Ap[ost]les crried away one of ym, Iudas was transported with ye tentation of money, & how much? for 30 pieces & in all likelyhood he might haue had more profit yn yt out of ye priuy purse. ye first tentation carried one, but ye first p[er]secution carried away nine; wn X was appr[e]hended none was left but two, & one of those two st: Ierome saies, vtinam fugisset et non negasset Xum, I would Peter had fled too & not scandalizd ye cause more by his stay in denying his maister. for a man may stay in ye outward p[ro]fession of ye true Religion wth such purposes & to such ends, as he may damnifie ye cause more, & damnifie his owne soule more, yn if he went away wth yt Religion to wc his Conscience (though ill rectified) directs him. Now though wn such tentations & such p[er]secutions doe come, ye words of o[u]r Sauio[u]r X will alwaies be true, feare not litle flocke for it is Gods pleasure to giue yow ye kingdome, Luk: 12.32. though G. can lay vp his seed corne in my litle corner, yet the blessing intended here, is not in yt litle seed corner, nor in ye corner, but in ye plenty, wn all ye people ar blessed, & ye blessed spirit blowes wr he will & noe doore or window shut agst him, & go let vs bless G. for yt gt blessing to vs in giuing vs such Princes as make it yr care, ne bona caduce sint, ne mala reditura. yt yt blessednes wc we enioy by ym may neu[e]r dep[ar]t from vs, yt those miseries wc we endure before ym may neu[e]r returne to vs. Almighty G. made alwaies to vs all, prince & people these temperall blessings wc we enioy now, peace & plenty & health, seale of his sp[i]r[itu]all blessings, & yt sp[i]r[itu]all blessednes wc we enioy now, of ye profession of ye onely true religion, a seale of its: & a seale of those eternall blessings, wc ye L. ye righteous Iudg hath laid vp for his in yt Kingdome, wc his sonne o[u]r sauiour hath purchased for vs wth ye inestimable price of his im[m]ortall blood to wc glorious Sonne of G. &c.

Publishing statement

Publisher: The 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 by Johanna Harris

Transcription proofread by Sebastiaan Verweij.

Transcription coded by Elizabeth Williamson.

The Manuscript

Institution: National Library of Scotland, Edinburgh
Shelfmark: MS 5767
OESJD siglum: L

Manuscript Content

Item no: 1
Locus: ff. 11r-17r
Title: § Math:21.44./ Whosoeuer shall fall on this stone shalbe broken, but on whomsoeuer it shall fall, it will grinde him to powder /
Incipit: Almighty G. made vs for his glory, & his glory is not ye glory of a tyrant
Explicit: manifested vnto vs. to wm wth ye blessed Spirit &c/
Final Rubric: 5o Idus. Aug:
Bibliography: OESJD Vol. VI.1; P&S Vol. II.8

Item no: 2
Locus: ff. 18r-22v
Title: § Iohn: 5.22. The Father iudgeth no man, But hath committed all iudgment to ye Sonne./
Incipit: When our sauiour X forbids vs to cast pearle before swine, we vnderstand
Explicit: sakes he committed all iudgmt to ye Sonne./
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 3
Locus: ff. 24r-27r
Title: § Iohn. 8.15./ I Iudge noe man./
Incipit: The Riuers of Paradice did not all run one way & yet they from one
Explicit: & yet ye Sonne iudges noe man./
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 4
Locus: ff. 28r-32v
Title: § Ecclesiasticus: 12.1. Remember now thy Creator in the daies of thy youth
Incipit: We may consider 2 gt vertues, one for ye society of this life, thankefulnes: & ye other for
Explicit: we must./
Final Rubric: 3 Aug: 19, 1624/
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 5
Locus: ff. 34r-38r
Title: § Colloss: 1.24./ Who now reioyce in my suffrings for yow, & fill vp yt wc is behinde of ye afflictions of Christ in my flesh for his bodies sake which is the Church./
Incipit: We are now to enter into ye handling of ye Doctrine of Euangelicall Counsaills
Explicit: shalbe your crownes, & X Iesus a Crowne of euerlasting glory to vs all
Final Rubric: Amen / 3° Calend: sextilis./
Bibliography: OESJD Vol. IV.2; OESJD Vol. III.16

Item no: 6
Locus: ff. 39r-44r
Title: § Psal: 144.15. Blessed are the People that be soe, yea Blessed are the People whose G. is the L.
Incipit: This first part of this § hath relation to temporall blessings, blessed is ye people
Explicit: wth ye inestimable price of his immortall blood
Final Rubric: to wc glorious Sonne of G. &c.
Bibliography: OESJD Vol. II.5; OESJD Vol. III.2

Item no: 7
Locus: ff. 45r-50r
Title: §.1 Tim: 3.16./ And without Controuersie great is ye Mistery of Godlynesse G. was manifested in the flesh; iustified in ye spirit: seene of Angells; preached vnto ye Gentiles; beleiued on in the world; receiued vp into Glory.
Incipit: This is ye § for an howreglasse: If G. would afford me Ezechias signe, vt reuertatur
Explicit: price of his incorruptible blood.
Final Rubric: To wc glorious Sonne of G. &c./ coram 92g2.)
Bibliography: OESJD Vol. II.6; P&S Vol. III.9

Item no: 8
Locus: ff. 51r-56v
Title: § Psal: 38.9. Lord all my desire is before thee, & my groaning is not hid from thee./
Incipit: The whole Psalm hath 2 parts. 1. a prayer & yn a reason of yt prayer. ye prayer hath
Explicit: but ordained by ye Xh./
Final Rubric: Τελοσ 11˚. Septemb: 1624.
Bibliography: OESJD Vol. IV.8; P&S Vol. II.6

Physical Description

Material: Paper, quarto. 195 X 145 mm.
Foliation: Foliation in pencil, modern and consecutive.
Collation: The binding is too tight for full collation.
Condition: The manuscript is in reasonably good condition. Up to f. 5, the leaves are reinforced in the binding (mounted in modern guards), probably owing to earlier damage. The outer edges to several leaves have also been repaired. Occasionally text written close onto the outer margins is very difficult to read due to soiling, resulting in some minor loss.

Hand(s) description

All Donne’s sermons, and the remainder of the manuscript, are written by a single scribe. Donne’s sermons are written in a very small but rather neat mixed hand with some secretary forms. The script is noticeably smaller than elsewhere in the manuscript. Observing a generous left-hand margin (employed for annotations), the scribe writes very close to the top and right margins. Common abbreviations are very extensively used, often by use of a raised superscript letter. Less frequent but commonly employed by this scribe are abbreviations ‘gt’ for ‘great’ (cf. ‘gtest', ‘gtness’); ‘agst’ for ‘against’; ‘dd’ or ‘ddd’ for ‘deliver’ or ‘delivered’; ‘X’ for ‘Christ’ and 'Xh' for 'Church'. The scribe also often writes ‘go’ for ‘ergo’, or ‘therefore’. The scribe occasionally writes a slightly more upright and less cursive script (also with italic instead of Greek ‘e’), for titles, marginal annotations, and quotations, but letterforms are frequently mixed, making it more difficult to isolate this ‘italic’ hand. On the evidence of a series of dated colophons to the sermon on ff. 2-10 (not Donne’s), and Donne’s sermons 1, 4, 5, and 8, transcription of all material on ff. 2-56v took place in around six weeks: from 3 August to 11 September 1624. With sermons 7 and 8, the scribe also added some small notes in a cypher, the key for which was provided by Augustus Jessopp (f. 38v); since these notes hide nothing of importance, they were likely for practice. Four pages (ff. 28r, 29v, 30v, 54v) feature marginal annotations that are not integral to the sermon text and, being more reflective (starting ‘Remember …’, were perhaps not present in L’s exemplar. They may have been entered at a later date, with a thinner and scratchier pen. These notes are still likely (but not certainly) the work of the main scribe.

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