OESJD II.6 on 1 Tim. 3.16

[fol. 123r] The Text
And without Controuersye greate is the
of Godlynes God was manifest in the
Iustifyed in the Spirit: Seene of Angels:
vnto ye Ge[n]tils: Beleeued on, in the
receyued vp into Glorye
1: Timo: 3: 16:

This is no Text for an hour-glasse: If god would afford mee Ezechias Signe, vt Reuertatur vmbra, That the shadow might 2: Reg: 20: 9: goe backeward upon the Diall, Or Iosuahs Signe, vt sistat Sol, That the Ios: 10: 12: Sunne might stand still all the daye, this were Text enough to imploye all the daye, and all the dayes of our liffe. The Lent wch wee beginne nowe, is a full Tithe of the yeere, but the houre wch wee beginne nowe, is not A full Tithe of this daye, and therefore wee should not grudge all that. But payement of Tithes is growen Matter of Controuersye; and wee, by o[u]r Text, are directed onelye vpon Matter wth out Controversye; And wthout Controversye etc / Text

Here is the Compasse, that the Essentiall word of God, ye Sonne of God, Christ Iesus went; He was God, humbled in the Flesh, he was man receyved into Glorye. Here is the Compasse that the written word of God, went, The Bible, That begunne in Moses, in Darkenes, in the Chaos, & yt ends in St Iohn, in Clearenesse, in A Revelation. Here is ye Compas of all tyme, as Tyme was distributed in the Creation, Vespere et Mane, Darkenes, and then light, The Evening and the Morning made the Daye, Misterye and Manifestac[i]on make the Text. The Doctrine of the pr[e]sent Season is Mortificac[i]on, Humiliation, and the experience of ye pr[e]sent place, where wee Stand nowe, in Courte, ys That the Glory of ye p[er]sons, in whose pr[e]sence wee stand, occasions humilitye in vs, the more glorious they are, the humbler wee are: and therefore to Consider Christ as he is receyved into Glorye, is as much the waye of our Humiliation, and Mortification, as to Consider him, in his passion, in his Exinanitio[n].
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At least, how Small account should wee make of those thinges, wch we Suffer for Christ in this world, when wee see in this Text, That in Discribing the historye of Christ from his Incarnation to his asscentio[n], the Holye Ghost pr[e]tetermites, never mentions, never Seemes to Consider the Passion of Christ, as though all that he had Suffered for man, were nothing in respect of that he would suffer, if the Iustice of God had required any heavyer Satisfacc[i]on

The Text then is a Sufficient instruction, to Timothy to whom this Epistle is Sent, and to vs, to whom it is sent too, that thereby we might knowe how to behaue our selves, in the house of God, wch is the Church of God, the Piller, and Ground of truthe, as is said in the verse imediatlye before the Text, and to wch the Text hath relation: wee knowe howe to behaue our selves in the Church, If wee knowe in the Text; That such a Misterye of Godlynes there ys, and knowe what it is. our parts therefore are but two; Mystery, and Manifestation. In the First, Such Doctrine, as is wthout Controversye: and truelye there is inough of that to saue any Soule, that hath not a Mynde to wrangle it Selfe into Hell. And then he sayes, That this Godlynesse, though it be wth out Controversy, yet yt is a Mysterye, a Secrett, not pr[e]sent, not obuious, not discernible wth everye Eye; It is a Misterye, and a greate Mysterye, not ye Greatest, but yet greate, that is, Greate Enough, He that knowes that ..needs noe more: And then for the Second parte, wch is the manifestation of ye misterye, wee shall looke vpon that, by all those beames, wch shine out in this Text, Ab Ortu ad mei di meridiem, From Christs east to his Noone, fro[m] his first manifesting in the Flesh, to his receyving into Glorye/

1: Part First then, he proposes Doctrine wthout Controversye: For, August: Quod Simpliciter predicatur, Crede..ndum, Quod Subtiliter Disputatur, Intelligendum est: That wch Christ hath plainelye deliverd, is ye exercise of my Faith, That wch other men haue curiouslye disputed, ys the exercise of my vnderstanding. If I vnderstand not their curious disputations, p[er]chance I shall not be esteemed in this world, but if I beleeve not Christs plaine Doctrine, I am Sure I shall not be saved in the next. It is true, that Chr repr[e]hends them often, Quia non intellexrunt; but what! Scripturas Legem: because they vnderstood not the Scriptures, wch they were bound to beleeve. It is Some negligence not to read a Proclamac[i]on from the kinge; It is a Contempt to transgresse it, but to denye the Power from wch it is deriued, is Treason. Not to labour to vnderstand the Scriptures, ys to slite God, but 1: Io: 5: 10: not to beleeve them, is to giue God the Lye: He makes God a lyar, if he beleeve not the Record, that god gaue of his Sonne, when I come to heaven, I shall not need to aske of St Iohns Angells, nor of his elders, vbi p[ro]phetæ, vbi Apostoli, vbi Euangelistæ, where are the Prophetts where are the Evanglists, where are the Apostles, For, I am sure, I shall See the[m] there: 1: Cor: 1: 20 But p[er]chaunce I maye be put, to aske St Paules question, vbi scribæ, vbi Sapientes, where are the Scribes, where are the wisemen, where are the disputers of the World! perhance I maye misse a greate many of the[m] there. It is the Text that Saves vs; the Interlineary Glosses, and ye marginall Notes, and the variæ Lectiones, Controversies and p[er]plexities vndoe vs: The will, the Testament of God, enriches vs: the Scedules the Gen: 3: 1: Codicills of men beggar vs. Because the Serpent was subtiler then anye 2: Cor: 11: 3 he would dispute and com[m]ent vpon Gods Lawe; And soe, deceiud by his Subtiltye. The word of God is Biblia: It is not Bibliotheca: A Booke, a Bible, not a library. And all that Booke ys not written, in Baltha..zarsDan: 5 Caracter, in a Meue, Tekel, vpharsim, That wee must Call in Astrologers, and Caldeans, and Southsayers, to interpret it. That wch was written soe, as yt it could not be vnderstood, was written, Sayes the Text there, wth the
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Fingers of mans hand; It is the hand of Man, that induces, obscurities; The 1: 5 hand of God hath written Soe, as a Man maye runne, and read; walke in the Duetyes of his Calling heere, and attend the Salvation of his Soule too. Hee that beleeves Ch: and Mahomett, indifferentlye hath not p[ro]pos’d ye right ende; Hee that beleeves the word of God, and Traditions, Indiffere[n]tly hath not propos’d the right waye. In any Conveyance, if any thinge be interlyned, the Interlyning must be as well testified, and have the same witnesses upon the Endorsment, as the Conveyance it selfe had. When there are Traditions in the Church, (as, Declaratorye Traditions there are) they must haue the same wittnesses, they must be grounded vpon the word of God: for, there onelye is truthe wthout Controversye. Pilate asked Christ, Quid viritas, Ioh: 18: 38: what was Truthe: And he might haue knowne, if he would haue stayd; but Exiuit, Says the Text there, he went out, out to the Iewes, and there hee could not finde it, there he never thought of it more. Aske of Chr: speaking in his word, there you shall knowe. Produce the Record, ther Scripture; & there is Communis Salus, I wrote unto you of the Com[m]on Saluation whats yt? Iude 1: 3: Semel tradita fides, Sayes that Apostle there: The Faith wch was once delyvered to the Saints: where Semel ys not Aliquando, Once is not once vpon A tyme, I cannot tell when; but Semel ys Simul, once is at once, The Gospell was delivered Alltogether, and not by Postscripts. Thus it ys, if wee goe to ye Record, to the Scripture; And thus it is, if wee aske a Iudge; I doe not Saye The Iudge, but A Iudge; for, the Fathers are a Iudge; A Iudge is a Iudge, though there lye an Appeal from him. And will not the Fathers saye Soe quod ubique, qd semper! Thats Comon Salvation, wch hath bound the Comunion of Saints: That wch all Churches, allwayes haue thought and tought to be necessarye to Salvation. Aske the Record, aske that Iudge, and it will be soe; And it will be soe, if you aske the Cou[n]sayle on the other Syde. Aske the Councell of Trent yt selfe; and the Idolatrers of that Cou[n]cell will saye, that our Church affirmes any Erro[u]r, neither can they Saye, That we leave any Truthe vn-affirmd, wch ye primitiue Church affirm’d to be necessarye to Salvation. For those thinges wch the Schoole hath drawen into disputation Since, as their forme is, in ye begin[n]ing of everye question to Saye, videt[u]r quod non, one would thinke it were oth[e]rwise, If when they haue said all, I returne to the begin[n]ing againe, videt[u]r quod non. I thinke yt is otherwise Still, Must I be damn’d! The Evidence for my Salvation, ys my Credo, not their Probo: And, if I must gett heaven by a Syllogisme, My Maior ys, Credo in Deum Patrem, I beleeve in god the father, For, Pater Maior, The Father is greater then Ioh: 10: 29: all: And my Mino[u]r shall be, Credo in Deum filiam, I beleeve in God the Sonne, qui Exiuit de Patre He cam from God; And my Conclusio[n], wch13: 3: must proceed from Maio[u]r and Mino[u]r, shall be Credo in Spiritum Sanctum, I beleeve in the Holye Ghost, whoe proceedeth fro[m] ye Father and the Sonne, And this Syllogisme brought mee into the millitant Church: in my Baptismee, and this will carrye mee into the triu[m]phant in my transmigration; For, Doctrine of Salvation, is matter without Controversye/

But yet as Cleere as it is, It is a Misterye, a Secret; not Misteriu[m] that I cannot See it; But that I cannot see it wth any Eyes that I can bringe. Not wth theye of Nature; flesh and bloud hath not reueald Math: 16: 16: this unto thee sayes Chr: to Peter. Not wth the eye of learning; Thou 11: 25: hast hid these thinges from the wise, says Chr to his Father. Not wth the Eye of State; That wheresoever I see a good Govermt, I should pr[e]sume a good Religion; For, we doe not admitt the Church of Rome, and yet wee doe admitt the Cou[r]te of Rome. Nor wth the eye of a pr[i]vate sense: for no prophecye of any scripture, (That is, no Interpretatio[n] 2: Pe: 1: 20:
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Gregorye of anye Scripture; For Quod non nisi Dei instinctu scitur, prophetia est, That wch I cannot vnderstand by Reason, but by espetiall assistance fro[m] God, all that ye Prophecye) Noe scripture is of private interpr[e]tac[i]on. I see not this misterye, by the Eye of Nature, of learning, of State, of myne owne private sence, but I see it by the eye of the Church: by the light of Faith; thats true; but yet Organicallye, Instrumentally by the Eye of the Church. And this Church is that wch p[ro]poses to me all that is necessarye to my Salvation, in the word. And seals all that to me in the Sacramts. If another Man See, or thinke he sees more then I, If by the helpe of his Optique Glasses, or p[er]chance but his Imagination, he See a Starr or two more more in any Constillation then I doe, yet that Starre becomes none of the Constellation, it adds noe lymne noe Member to the Constellation, That was perfit before: So, if oth[e]r Men See that Some additionall and traditionall thinges maye add to the dignitye of the Church, let them Saye it conduces to ye well-beeinge; not to the very beinge, to the Existence, not to the Essence of ye Church, for, that’s onlye thinges necessary to Salvation. And this mistery is I: Tim: 3: 3: Faith in a pure conscience, for that’s the same thinge, that is called Godlynes in this Text: And it is, To p[ro]fesse the Gospell of Ch: Iesus Sincerelye, and intirelye; To haue a Conscience testifying to himselfe, that he hath contributed nothing to the diminutio[n] of it, That he labours to liue by it, That he hopes to dye in it, That he feares not to 2: Cor: 4: 3: dye for it. This is Misteriu[m] Opertu[m], and Apertu[m], Hid from those that Colos: 1: 26: are lost, but manifested to his Saints

Magnum It is a Misterye, and a great misterye; thats next. Not that there is a Greater: For the Misterye of Iniquitye is greater, then the misterye of Godlynes. Compare Creeds to Creeds; and ye new Creed of yeTrent Councell, is greater by many Articles, then the Apostles Creed is. Compare Oathes to Oathes; and Berengarius old Oath in the Rom: Church That he must Sweare to the Frangitur, and Teritur, That he broke the Flesh of Christ wth his Teeth, and ground it wth his Iawes, and the newe Oathe of the Cou[n]cell of Tre[n]t, That he must Sweare that all those Subtile Schoole-points destermin’d there, in wch a man might haue beleev’d the Contrarye a fewe dayes before, and yet haue bene a Good Romaine Catholique to, are true, and true de fide, Soe true as that he cannot be Sau’d nowe, excepte he beleeve them to be soe, The Berengarius Oath, and the Trent oathe, haue much more difficultye in them, then to sweare, that K: Iames is lawfull K:  in all his Dominions, and therefore exempt fro[m] all foraine iurisdiction over him. There is a misterye of Iniquitie, declar’d in a Creed of Iniquitye, and in an Oath of Iniquitye, greater then the Misterye of Godlynes: but yet this is great, that is, great inough: He Deut: 30: 12: needs noe more, that hath this, Faith wth a pure consciene: He needs not go vp to Heaven for more, Not to a vice-god, to an infallible Bishop of Rome, He need not goe over Sea for more, Says Moses there; not to the hills beyond Sea, nor to the Lake beyond Sea; for God hath given him his Station in a Church, where this misterye is Sufficie[n]tly declar’d and explicated. The misterye of iniquitye may be great; for it hath wrought a great while. Iam Operat[u]r Says the Apostle, in 2: Thes: 2: 7 his Tyme, The misterye of iniquitie doth allreadye worke. And it is likelye to worke still; It is but a litle while Since wee sawe it worke vnd[e]r
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ground, in the vault. But if, (as hath beene latelye Royallye & Religiously In Parlyamt intimated to vs all, their insolencye haue soe farr infatuated them, as to thinke themselves at an end of their worke, and p[ro]mise themselves a holy daye, our assurance is in this, Pater operatur adhuc et ego opera[m], Says Christ: My Father works yet, and I worke; And, if amongst vs, the Ioh: 5: 17: Father worke, and the Sonne worke, for all the vayne hopes of Some, & ye vaine Feares of others, the misterye of godlynes will stand & growe

Now how farr this Misterye, this great Misterye, this misterye wth2/ Parte out Controversye is revealed in this Text, wee are to looke by ye severall beames thereof of wch, the first is Manifestatus in carne, God was manifested in the flesh. Cœli exarrant Sayes Davyd; The Heauens declare the psal: 19: 2 Glorie of God; And that should be the harmonye of the Spheares Invisibilia Conspiciuntur, Sayes St Paule; Invisible thinges of God, are seene in the Rom: 1: 20 uisible; And that should be the Prospect of this world. The knowledge of God was manifested often in the Prophets; he fore-told, therefore he fore-saw. His wisedome was manifested often, in frustrating all Counsailes of all Achitophels against him. And his Power was manifested often; In the water; Consider it at least in the Red Sea, and in Pharoh, if you will bring it no nearer home; And in the Fire; Consider it at least, in the Fiery Furnace, if you will bring it noe nearer home, His knowledge, his wisedome, his power, his mercye, his Iustice, all his Attributes, are allwayes manifested in all his Workes; But Deus in Carne, that the p[er]son of God, God himselfe should be manifested, and manifested in our Flesh, Ineffabile omni sermoni, Areopag: omni ignotum Intelligentiæ, Ipsi Angeloru[m] Primatiu[m] agnitum. And, if the Primate of the Angells, the highest order of them, that stand in Gods Sight, knewe it not, If noe vnderstanding were able to Conceyve it, that had all the Refinings and Concoctions, that Studye, and Speculation, and zeale, to be vir Desiderioru[m], (as the Angell said to Daniell) a man yt desir’d to dwell vpon the meditation of his God, could giue, Must not I, who allwayes come wth Moyses vncircu[m]cised Lipps, not to speake perswasivelye, and allwayes wth Ieremies defect, Puer Sum nescio loqui, not to speake plainlye, come now wth Sacharies dumnes, not to speake at all, in this misterye! But hearkning to that, wch he whoe onelye knewe this misterye, hath said, verbum Caro factum est, The word was made Flesh, And, Deus manifestatus in Carne, God was manifested in the Flesh, rest my Selfe in his word, and pray you in Chr: Stead to doe Soe to, in this, and all misteryes of yo[u]r Religion, to rest vpon the onelye word of God, For, in this p[ar]ticular, it is not misgrou[n]ded, nor miscollected, by him that Says, Omnes peue errores, Allmost all errours, Fulgent haue p[ro]ceeded out of this, that this great misterye, That god was manifested in ye Flesh, Aut non omnino, aut non siculi est, creditum, ys either not at all, or not aright beleeu’d. The Iewes beleeve it not all; And to the[m]Turtul Turtul: Sayes inough. Since out of their Prophetts they Confesse, that when the Messias shalbe manifested, they must, for a tyme suffer many Callamityes in this world, if their Messias should bee manifested nowe, (sayes he) wt could they suffer. They saye they must suffer Banishmt; Et vbi Dispersio Gentci, quæ iam Entorris, Sayes hee, whether shall that Nation be banished, which ys allreadye in banishmt, and dispertion! Redde statum Iudæci, Let the Iewes shewe mee a state, a kingdome, a Comon-Wealth, a Govermt, Magistrates, Iudicature, Merchandize, and Armies, let them shewe Some thinge to loose for a Messias, and then looke for a Messias The Iewes are wth in yeNon Omnino, the beleeve not this misterye at all: And then, for the non Sicut est, For the
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not beleeving it aright, As the old Velentinians are renewd in ye Anabaptists, (For both denye that Christ tooke Flesh of the Virgin Marye) Soe the old Manichæans are not renewd, but Exceeded in ye Transubstantiation, For they Saye that the bodye of Christ was left in one Place, in the Sunn.e. These saye, it is vpon as many tables, and in as many boxes as you will. But whether this manifestation of God in the Flesh, were referred to the incarnation of Chr: or to his Declaration, when ye wisemen of the East, came to See him at Bethelem, whether when it was donne or when it was declared to be done; hath admitted a question, because the Westerne Church hath called that daye, of their coming to him, the Epiphany; and Epiphany is manifestac[i]on. Then therefore ys God manifested to vs, when, as those wisemen offered their Mirrhe & fra[n]kensence, wee offer the Sacrifice of prayer, And as they offred yr Gold, we offer our temporall wealth, For the Glorye of Chr: Iesus And whe[n] the love of him, corrects in thee, the intemperances of Adorning thy flesh, of pampering thy Flesh, of obeying thy Flesh, theirn especially is this Epiphanye, God is manifested in the Flesh, In thy Fleshe/

Iustificat Now, when he was manifested in the Flesh it behoou’d him to in Sp[i]r[it]u[m] be iustifyed in the Spirritt: For he came In similitudinem carnis peccati Rom: 8: 3: They tooke him for a Sinner, and they sawe him converse wth Sinners, For any thing they could see, it might haue bene Caro peccati, Sinnfull fleshe, and they sawe inough to make them Sure, that it was Caro Mortis, Mortall Flesh. Though he were Panis de Cælo, Bread from heaven, yet himselfe was hungrye, and though he were Fons Perenius, an Everlasting Spring, 2: Cor: 1: 3 yet himselfe was thirstye. Though he were Deus totius Consolationis, The God of all Comforte, yet his Soule was heavye vnto death, And though he were Dominus uitæ, the Lord of liffe, yet death had dominion ou[er] him, When therefore Ch: was manifested in the Flesh, Flesh Subiect to death, Death wch was the, Reward of Sinne, and would take vpon him to forgiue Sinnes, it behoou’d him to be extraordinarilye iustifyed, extraordinarily declar’d to the world; And soe he was; He was iustified in Spiritu, In the Spirritt, First, In Spiritu Sancto, In the Spirrit, in the holye Ghost: both when the holy Ghost was Sent to him, And when the holy Ghost was sent by him, From him. The H: Ghost was sent to him, in his Baptisme, & he Tarried vpon him. Chr: was not, a Christian is not Iustifyed by one accesse, one uisitation, one approach of the Holye Ghost Not by one religious act: it is a permanencye, a perseverance that Iustifyes. That Foolishnes, 3: 3: and that fascination, (as the Apostle Calls it) that Witch-craft wch hee imputes to the Galathians, ys not soe worne out, but that there are foolish and bewitch’d Galathians still, That begonne in the Spirritt, & will be made perfect in the Flesh; That receyu’d their Christianitye in one Church, and attend a Confirmation, a better State in a worse. Christ was Iustified by the Holy Ghost when the holye Ghost came to him; Soe he was when he came from him, at Pentecost, vpon his Apostles, and then he came in Tounges, and Fierye Tougnes. Christ was not, a Christian is not Iustified in Silence, but in Declarac[i]ons, & open p[ro]fessions, in Tougns: And, not in darke, and ambiguous Speeches, nor in fainte, and retractable Speeches, but in Firey tougnes; Fiery, yt is Fervent; Spiritu Suo, by his owne Spirritt. Not onlye in that p[ro]testation of his, who can accuse mee of any Sinne? For, St Paule could saye, The he was vnreprochable in the Sight of men, and yet he could not chuse but say, Quoru[m] ego Maximus, that he was the greatest Sinner of all men; I were A
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miserable man, if I could accuse Christ of noe Sinne; If I could not p[ro]ue all my Sinnes to be his, I were vnder a heavye Condemnation. But yt wch wee intend by his being iustified a Sp[i]r[it]u Suo, by his owne Spirritt, is not by ye testimonye that he gaue of himselfe, but by that Spirritt, that Godhead, that dwelt bodilye in him, and declared him, and Iustified him, in yt high power and practise of miracles. When Christ came into this world, as if he had come a daye before any daye, a daye before Moses his In principio, before ther was anye Creature (for when Chr: came there was noe Creature yt could exercise anye Naturall facultye, in opposition to his purposes) whe[n] Nature his vice-gerent gaue vp her Sword to his hands, when the Sea Shut vpp her selfe like Marble, and bore him, and the Earth opened her selfe like a booke, to deliver out her dead, to waite vpon him, when the windes in the midst of their owne ... roring, could heare his voyce, and Death it selfe, in putrid and corrupt carkerises could heare his voyce, and when his owne bodye, whom his owne Soule had left and abandoned, was not abandoned by this Spirritt, by this Godhead (For the Deitye departed not from the dead body of Christ) then was Chri: especiallye iustified by this Spiritt, in whose power he raisd himselfe from the Dead. He was iustified in Spiritu Sto & in Spiritu Suo; Two wittnesses were inough for him; Add a third for thyselfe, & Iustisicetur in spiritu tuo, let him be iustifyed in thy Spiritt. God is safe inough in himselfe, and yet it was a good declaratorye addition, That ye Publicans iustified God; Wisedome is Safe inough of herselfe, and yet wisdome is iustified of her Children: Chr: is Sufficientlye iustified, but Iustificetur in Spiritu tuo, In thy Spiritt. To Saye, If I Consider the Talmud, Christ maye as well be the Messias, as any whom the Iewes place their marks vpo[n], If I consider ye Alcoran, Christ is like inough to be a better p[ro]phett then Mahomet, If I consider the Argumts of ye Arrians, Chr: maye be ye Sonne of God for all that, If I consider the Church of Rome and o[u]rs, he is as likelye to manifest himselfe in his owne word here, as there, in their word, To saye but Soe, Chr: maye be God for any thing I knowe, This is but to Bayle him, not to iustifye him; not to acquite him, but to put him ouer to the Sessions, where he shall iustifye himselfe, but none of them, whoe doe not iustifye him, testifye for him, In Sp[i]r[it]u Suo, Sincerelye in theire Souls; Nay thats not inough, To iustifie is an Act of Declarac[i]on; And no man knowes what is in a man, but the Spiritt of a man. And therefore 1: Cor: 2: 11 he that leaves any outward thinge vndonne, that belongs to his Calling, for Christ, is Soe far from hauing iustified Chr: as yt at the last daye, he shall meete his voyce wth them that cryed Crucifige, and wth theires that cryed, not Christ, but Barrabas; If thou doubt in thy harte, If thou disguise in thine actions, non Iustificatur in spiritu tuo Chr: is not Iustifyed in thy Spiritt, and thats it wch concernes thee most/

Christ had all this Testimonye, and more, visus ab Angelis visus ab Angelis he was seene of Angells. wch is not onelye visited by Angells, Seru’d by Angells, wayted vpon by Angells; Soe he was; and he was soe in eu[er]ye passadge, in everye Step. An Angell told his Mother, that he should be borne; And an Angell told the Shepheards that he was borne; And yt wch directed the wisemen of the East, where to find him, when he was borne, ys allsoe beleeu’d by Some of ye Au[n]cients, to haue bene An Angell in the likenes of a Starr. when he was tempted by ye Deuill, Mat: 4: 11: Angells came and ministred to him; But the Devyll had left him before; His owne power had dissipated his, In his Agonye in ye Garden, Luc: 22: 43
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An Angell came from heaven to Strengthen him; but he had recover’d before, and was come to his veruntamen, Not my will, but thine be done, Mat: 26: 53 He told Peter he could haue more then 12: legions of Angells to asist him; but he would not haue the assistance of his owne Sword. He denies Mat: 4: 6: not that wch the Devill sayes, That ye Angels had in charge, That he should not dash his Foote against a Stonne; but they had an easye service of it, for his foote never dash’d, never Stumbled; never trip’d in any waye. As Mat: 28: 2: Soone as anye Stone laye in his waye, An Angell remou’d it; He roll’d away the stone from the Sepulcher. There the Angell testified to the women, yt7: Sought him; not onlye that he was not there, (that was a poore comfort) but where he was; He is gone into Galile, and there ye shall find him. There allsoe ye Angels testified to the men of Galile, that look’d after him, Not onlye that he was gone vp, (that was a poore Comfort) but ytAct: 1: 11: he should come againe; The Same Iesus, shall soe come, as he went. Ther in heaven they p[er]forme that Service, whilst he Stays there, wch they are heb: 1: 6: call’d vpon to doe; Let all the Angells of God worshipp him; And in Mat: 25: 31 Iudgemt, when the Sonne of Man shall come in his Glorye, All the holy Angells Shall be wth him. In every Pointe of that greate compas, in every Arche, in everye Section of yt greate Circle, of wch noe man knowes the Diameter, how long it shall be fro[m] Christs first Com[m]ing, to his Second, visus ab Angelis, he was seene, he was uisited, he was wayted vpon by the Angels: But there is more intended in this, then Soe/

Christ was seene of the Angells, otherwise now, then eu[er] before: Something was reveal’d to the Angells themselves, concerning Christ wch they knewe not before; At least, not Soe, as they knewe it nowe, For, all the Angells doe not allwayes know all thinges; If they had, there would haue been noe Strife, No difference, betweene the 2: Angells, Dan: 10: The Angle of Persia, would not haue wth stood the other Angell, 21: days: Neith would haue resisted Gods Purpose, if both had knowne it. St Dionisi, whoe considers the names, and Natures, and places, & appr[e]hensions of Angells, most of anye, observed of ye highest orders of Angells, ordinu[m] supremi ad Iesu aspectum hæsitabant; The highest of the highest orders of Angels, were amaz’d at Christs coming vp in the Flesh, it was a newe, an vnexpected thinge, to see Christ come thither, in that mann[er]. There Esay 63:1 they saye wth amazement, Quisiste, whoe is this that com[m]eth fro[m] Edom, wth Dyed garmts fro[m] Bozrak! And Christ anweres there, Ego, It is I, I that Speake in righteousnes, I that am mightie to save. The Angels replye, wherefore are thy Garments Red, like him that treadeth the wine-presse! And Christ giues them satisfacc[i]on; Calcani; you mistake not the matter, I haue trode[n] the wine presse, and Calcani Solus, I haue troden the wine presse alone, & of the people, there was none wth mee. The Angels then knewe not this; not all this; Not all the p[ar]ticulers of this. The Mysterye of Chr: Incarnation for the Redemption of man, the Angels knewe in generall; For, it was commune quoddam principium, It was the generall Marke, to wch all yir seruice, as they were ministring Spiritts, was directed. But for p[ar]ticulers, As amongst the Prophetts, Some of the latter vnderstood more then the psal: 119: 100 former, (I understand more then the Au[n]cients, Says Davyd) And the Apostles vnderstood more then the Prophetts, even of those thinges wchEph: 3: 6: they had p[ro]phesed, (This mistery in other ages was not made knowne, As it is nowe revealed vnto the holye Apostles. Soe the Angels are come to knowe Some thinges of Christ Since Christ Came, in another Manner, then before. And this maye be that, wch St Paule intenes, when he says, Eph: 3: 10: That he was made a minister of the Ghospell, To the intent, that nowe, vnto principalities and powers in heauenlye places, might be knowne
[fol. 127r]
by the church the manifold wisedome of God. And St Peter also speaking 1 Pet: 1: 12: of the administration of the Church expresses it Soe, That the Angells desire to looke into it wch is not onelye that wch St Aug saies, Inuotuit August: a sæculis per Ecclesiam Angelis, That the Angells sawe the Mysteryes of the Christian Religion, from before all beginnings, and that by ye Church, Quid ipsa Eccletia illis in deo apparuit, Because they sawe in God, the future Church, From before all beginnings, but even in the propogatio[n] and administration of the Church they see many thinges nowe, wch, Distinctlye, effectuallye, experimentallye, as they doe nowe, they could not See before, And Soe, to this purpose, visus in nobis, Christ is seene by the Angells in vs, and our Conversation nowe, Spectaculu[m] sumus, says 1: Cor: 4: 9: the Apostle. wee are made a spectacle to men, and Angels. The word is there Theatrum, and soe StHie: read it. And therefore let vs be Hierom carefull to playe those parts well, wch even the Angells desire to see well acted. Let him that finds himselfe to be the honester man by thinking Soe, thinke, in the name of God, that he hath a p[ar]ticuler Tutelar Angell It will doe him noe harme to thinke soe. And let him that thinkes not soe, yet thinke, that soe farr as conduces to the Support of Gods Children, and to the Ioyce of the Angels themselves, and to the Glorye of God, the Angels doe see mens p[ar]ticular Actions. And then, If thou wouldst not Solicite a woma[n]s Chastitye, if her Servants were by, to testifye it, Nor caluminate an innocent absent p[er]son in the kings eare, if his Freinds were by to testifye it, If yu canst Slumber in thy selfe, that maine Consideration, That the eye of God is always open, and allwayes vpon thee, yet haue a litle religious Civilitye, and holy respect, even to those Angels that see thee. That those Angells, wch see Ch: Iesus now sat downe in Glorye at the right hand of his Father; all Sweate wip’d from his browes, and all teares from his eyes, all his Stripes heal’d, all his bloud Staunch’d, all his wounds shutt vp, and all his beautye return’d their, when they looke downe hether, to See the same Chr: in thee, maye not see him Scourged againe, wounded, Torne, and mangled againe in thy Blasphemyes, nor crucified againe in thy irreligious Conversation visus ab Angelis, He is was Seene of the Angels, in himselfe, whilst He was here: and he is Seene in his Saints vpon Earthe, by Angels now, and shall be soe to thend of the world: wch Saints he hath gather’d from the Gentiles, wch is the next branche, Prædicatus Gentibus, He was preached to the Gentiles/

Mercye and Truth meet togither, Says Davyd. Everye where pr[ae]dicat[um] Gentibus, Ps: 85: 10: in Gods proceedings they meet togither: but noe where closer, then in calling the Gentils. Iesus Christ was made a minister of the Circumcition, For Ro: 15: 8 the Truthe of God wherein consisted that Truthe! To confirme ye p[ro]mises made vnto the Fathers, Says the Ap[ost]le there; and thats to the Iewes, But was he a minister of the Circu[m]cition onlye for that! Onelye for the truthe, Noe; Truth and mercye mett togither, As it follows there: And that the Gentiles might glorifye God for his Mercye. The Iewes were a holye natio[n], that was their Addition: but the addition of the Gentills was Peccatores, Sinners Gal: 2: 15: Wee are Iewes by Nature, and not of the Gentils, Sinners, Says St Paule. He that touchd the Iewes, touch’d the Apple of Gods Eye; And for their Sakes, God rebuked kings, and Said, Touch not myne anoynted; But vpon ye Gentils, not onelye Derelection, but indignation, and Consternation, and Devastatio[n] & extermination, everye where interminated, inflicted everye where and every where multiplyed, The Iewes had all kinde, of assurances and tyes vpo[n] God; both lawe and Custome. They both prescribd in God, and God had bound him
[fol. 127v]
selfe to them by p[ar]ticuler conveyances, by a Conveyance written in ye Fleshe; Esay: 49: in Circu[m]cision, and the Cou[n]terpaine written in his Flesh, I haue grauen thy name, in the palms of my hands, But for the Gentiles, they had Eph: 2: 12: none of these assurances: when ye were with out Christ (Says ye Apostle) Hauinge noe Hope, (that is noe Covenant to ground a Hope vpon) yee were wthout God in this World. To contemplate God himselfe, and not in Chr: ys to be wthout God. And then, for Christ to be preach’d to such as those, Set make this Sunne to set at Noone, to the Iewes, and rise at Mydnight, to the Antipodes, to these Gentiles, this was such an abundant, Such a Superabundant Mercye, as might seeme allmost to be aboue the bargaine, aboue the contracte betweene Christ and his Father, more then psal: 2: was condition’d and decreed for the Price of his bloude, and the reward of his deathe, For, when God had said, I will declare my decree, That ys, what I intended to giue him, wch is express’d thus, I will sett him my K: upon my holye hill of Sion, wch Seems to concerne the Iewes onelye, God adds then, Postula a me, petition to mee, make a newe Suite to mee, et dabo tibi Gentes, I will giue thee not onlye the Iewes, but ye Gentiles for thine inheritance. And therefore Latentur Gentes, Says psal: 97: 1: Dauid, Let the Gentiles reioyce and wee in them, that Christ hath askd us at his fathers hand, and receyud us; And Lætentur Iusalæ, Says the Prophett too, Let the Ilands reioyce, and wee in them, that he hath raysd us out of the Sea, out of the Ocean Sea, that ou[er]flowd all the world wth Ignorance, and out of ye Mediterranean Sea, that hath Flowd into Soe manye other Lands, The Sea of Rome, the Sea of Superstition/

Creditus mu[n]do There was then a greate mercye in that, Pr[e]dicatus Gentib[us], that he was preachd to the Gentiles; but the greate power is in ye next, Creditus mundo, That he was beleev’d in the world. wee have A Calling in our Church that makes vs preachers; and wee haue Cano[n]s in our Church that make vs preache; and we bringe a duetye, & finde faver, that makes vs preach here; There is noe power here, yt makes bylls of Preachers, but in w{h}ose is it to make bylls of Beleevers? heb: 11: 6: Oportet auedentens Credere, He that comes hither, should Deut: 28: 6: beleeue, before he comes; But Benedictus sis Egredirus, Says Moyses, God blesse you with the Power of beleeuing when you goe from hence, where 1: 22: St Iames says, you deceyue your selfs, If you be hearers, & not Doers, How farr doe you deceyve your Selfs, if you come not halfe away, if you be hearers and not beleevers! Tiberius, whoe spoke all vpon Disguises, tooke it ill, if he were beleeu’d; He that was crucified vnd[e]rTiberius whoe allwayes Speakes clearelye, tooke it worse, if he be not beleeu’d. For, he hath reuduc’d all, to the Tantum Modo Crede, Oneley beleeve, and thou art safe. If wee take it higher, or lower, Either aboue, in hearinge onelye, or belowe, in worshipping onelye, wee maye misse: It is not inough to heare Sermons; It is not inough to live an honest Morall liffe, but take it in the mydst, and that extends to all, For there is noe beleeving wthout hearinge, nor working wthout beleeving, Be pleas’d to consider this greate worke in of beleeving, in the Matter; what it was that was to be beleeved: That that Iesus, whose Age they knowe, must be soe antidated, as that they must beleeve him to be elder then Abraham: That that Iesus whose Father and Mother, and Brothers and Sisters they knewe, must be beleeved to be of another Familye, and to haue a Father in another place,
[fol. 128r]
and yet hee to be as old as his Father: And to haue another proceeding from him, and yet hee to be noe Elder, then that person, whoe p[ro]ceeded fro[m] him, That that Iesus, whom they knewe to be that Carpenters Sonne, and knewe his workes, must be beleev’d to haue sett vp a Frame, yt reaches, to heaven, Out of wch noe man could, and in wch anye man might be sau’d, was it not as easye to beleeve, that those teares wch they sawe vpo[n] his Cheekes, were pearles; that those drops of bloud, wch they sawe vpo[n] his Backe, were Rubies, That that Spitle wch they sawe .vpon his face, was Enamell, that those hands wch they sawe buffett him, were reach’d out to place him in a Throane, And that that voyce wch they heard Crye Crucifye, Crucifye him, was a viuat Rex, long live Iesus of Nazareth Kinge of the Iewes, As to beleeve, That from that man, that worme, and noe man, Ingloriouslye traduc’d as a Coniurer, Ingloriouslye apprehended as a theefe, Ingloriouslye executed as a Trayto[u]r, they should looke for glorye, and all Glorye, and everlasting glorye! And From that Melancholique man, who was never Seene to laugh in his liffe, and whose Soule was heavy unto death, they should looke for Ioye, and all Ioye, and everlastinge Ioye; And for salvation, and everlasting Salvation, from him, whoe could not saue himselfe, from the ignominy, Fro[m] the Tormt, Fro[m] the death of ye crosse, If anye State, if anye Convocation, if any wise man had been to make a Religion, A Ghospell, would he not haue propos’d a more probable, A more credible Ghospell, to mans Reason, then this! Be pleas’d to consider it in the manner to: It must be beleeu’d by Preaching; by ye foolishnes of preachinge, Says the Apostle: by a fewe men, yt could giue no strength to yt, By Ignorant men that could giue noe reason for yt, By poore me[n] that could giue noe Pentions; nor pr[e]fermts in it, That this should be beleeu’d And beleeu’d thus, And beleeu’d by the world, The world that knewe him Ioh: 1: 10: not, The world that hated them, whoe would make them knoew him, I haue 15:19 chosen you, Says Christ and therefore the worlde hateth you, That the[n] whe[n]Mundus totus in Maliguo po{st}itus, The world, and all the world, not only 1: Io: 5: 19 was, but was layd in malignitye and opposition against Christ That then the world and all the world, the world of Ignorance, and the world of Pride, should beleeve the Ghospell, That then the nicodeaus, ye learned and the powerfull man of the world Should Stand out noe longer, but to that one probleme, Quomodo, How Can a man be borne againe that is old, and pr[e]sentlye beleeve, that a man might be borne againe, even at ye last gaspe, That then they should wch follow’d him, Should stand noe longer vpon their Durus Sermo, That it was a heard saying that they must eate his Flesh, and drincke his bloud, and pr[e]sentlye beleeve that there was noe Salvation except they did eate and drinke that flesh, and yt blood, That Mary Magd: whoe was not onlye tempted, (is there any that is not Soe!) but overcome wth the temptations (and how manye are Soe) And possess’d, and possessd wth the Devills, Should pr[e]sentlye hearken after the powerfull charme of the Ghospell and pr[e]sentlye beleeve that shee should be wellcome into his armes, after all her prostitutions, That the world, This world, All this world, Should beleeve this, and beleeve it thus, This was the Apostles Altitudo Diuitiaru[m] The Depth of ye ritches Rom: 11: 33: of Gods wisedome, And this is his longitudo and Patitudo, The Bredth & Eph: 3: 18: Length, and height and Depth, which noe man can comprehend, Theudas Act: 5: 36:
[fol. 128v]
Act: 8: 9: rose vp, Diceus se esse Aliquem, Hee said he was some bodye, and he prou’d noe bodye, Simon Magus rose vp diceus se esse aliquem magnum. Saying he was some greate bodye, and he prou’d as litle: Christ Iesus rose vp, and said himselfe to be, not some Bodye, nor some great bodye, but that there was noe bodye els, noe other name given vnder heaven, whereby wee should be saved, and was beleeved, And therefore, if any man thinke to fistroye this generall, by making himselfe a woefull instance to the Contrarye, Christ is not beleev’d in all the world, for I never beleeu’d in Chr: Soe poore an obiection requires no more au[n]swere, but that That will still be true, in the generall, Man is a Reasonable Creature, though he be an vnreasonable man/

Receptus in Gloria Now when he was thus preach’d to the Gentiles, & thus beleeu’d in the world, That is, Meanes thus establish’d. for beleeving in him, he had donne all that he had to doe here, and therefore receptus in Gloria, He was receyved vp into Glorye, He was Receyu’d, assum’d, taken; therefore he did not vanish awaye; he had no aery, no imaginary, noe Fantasticall bodye; He was true man: And then he was Re-ceptus, Re-assum’d, taken againe, and soe was in glorye before; and therefore was true God. This wch wee are faine to call Glorye, is an vnexpressable thinge, and an incommunicable; Surely I will not giue my glorye vnto Esay 48: 11: another, says god in Esai. wee find great Titles attributed to, & assumed by Princes, both Spirituall and Temporall. Calsitudo nostra, and vestra, Maiestas, is dayley given, and duelye given amongst vs, And Sanctitas uestra, and uestra Beatitudo is given amonst others. Abea-Ezra, & some other Rabbins mistake this matter Soe much, as to denye that any p[er]son in 1: Reg: 12: 9: the old T: ever speakes of himselfe, in the purrall Number, nos, wee Thtset 22: 3: mistaken by them, For there are examples. But yt is more mistaken in practise, 2: Chro: 10: 9 by the Generalls, naye Prouincialls of Some orders of Fryers, when In libros possette in Mat etc they Signe and Subscribe in Forme and Stile of Princes, nos frater N: wee Fryar N: etc. It is not hard to name Some, that haue taken to themselves the Addition of Diuus in their liffe tyme; A Stile to high, as that Bellarmine denyes that it appertains to any Sainct in heaven; & yet these men haue canoniz’d themselves wthout ye consent of Rome, and yet remain’d good Sonnes of that Mother too. Wee shall finde in au[n]tient Stiles that high addition, Æternitas nostro, our Eternitye, and not only in ancient, but in our owne dayes, another equall to that, given to a p[ar]ticular Cardinall, numen vestru[m], yo[u]r Godhead; Wee find a letter in Baroni[u]s, to a Pope, from a king of Brittaine; (and soe Baroni[u]s leaves it, and does not tell vs wch Brittaine he could haue bene Content to haue thought it ours; but he that hath abridged hi Booke, hath abridged his Spondan[us] Brittaine too; there it is Britannia Mino[u]r; But he was a Kinge, & therefore had power, if he fill’d his place, and wisedome too, if he au[n]swer’d his name, for his name was Solomon, and this king we find reduc’d to that loweness, as that he writes to that Bishop, Adrian 2, in that stile, Precor omnipotentiam Dignitatis uestræ, he giues him the Title of god allmighty, But 2: or 3: yeares before he was far from it; then, when he write hee plac’d his owne name above. the Popes; but it is a Slipperye declination, if it be not a Precipitatio[n], to come at all vunder him. Greate Tithes haue bene taken, Ambition goes farre, And great give[n], flatterye, goes as farr, Greater then this in the Text, p[er]chance haue; but it hath not fallen wthin my narrowe reading, and obseruation, that ever Prince tooke, that ever
[fol. 129r]
Subiect this Title, Gloria nostra or uestra, Maye it please yo[u]r glorye, or it hath seem’d good to our Glorye. Glorye be to god on highe. And Glorye to the Father, and to the Sonne; and to the holye Ghost and to noe more, As long as that Scurffe, that leprocye, Stickes to every thing in this world, vanitas vanitatum, that all is vanitye, can any Glorye in any thinge of this world, be other then vayne-Glorye: What Title of hono[u]r hath any man had in anye State in Cou[r]te, that some prison in that state hath not had men of that Title in yt? Nay what Title hath any Heralds Booke, that Lucifers Booke hath not! or whoe can be Soe greate in this world, but yt as greate as he, haue perish’d in the next! As it is not good to eat much Pro: 25: 27 Honye, Soe for men to search their owne Glorye, is not glorye. Crownes are the Emblems of Glorye; and kings out of their aboundant greatnes, and goodnes, deriue and distribute Crownes to p[er]sons of Title, and by those Crownes, and those Titles, they are Consanguinei Regis, The kings Cosins. Christ Iesus is Crowned wth glorye in heaven, and he Sheds downe Coronets vpon you, Hono[u]r and blessings here; that you might be Consanguinei Regis, contract a Spirituall kindred wth that kinge, and be Idem spiritus eum Domino, as inseparable from his Father, as he himselfe is, The Glorye of Gods saints in heaven, ys not soe much to have a Crowne, as to lay down that Crowne, at the feete of the Lambe. The Glory of good men heere vpon Earthe, ys not soe much to haue hono[u]r, and Favour, and Fortune, as to employe those beames of Glorye, to his Glorye that gaue them. In o[u]r poore Calling, God hath giuen vs Grace, but Grace for Grace, as the Apostle says, That is, Grace to desire and convay, and Seale Grace to you; To those of higher ranke God hath given Glorye; and Glorye for Glorye, therfore to glorifie him, in a care of his Glorye. And because he dwells in Luce in-accessibili, in a glorious light wch you cannot see here, glorifeye him in that where in you maye See him, in that wherein he hath manifested himselfe, Glorifye him in his glorious Ghospell; Employ yo[u]r beames of glorye, Honor, Fauor, Fortune, in transmitting his ghospell, in the same Glorye to yo[u]r Children, as you receyu’d it from yo[u]r Fathers. for, in this consists, this misterye of godlynesse, wch is Faith wth a pure conscience, & in this lyes yo[u]r best Evidence, yt you are allready co-assum’d wth Ch: Iesus into Glorye, by hauing Soe laid an vnremovable hold vpon that kingdome, wch he hath purchased for vs, wth ye inestimable price, of his incorruptible blood. To which glorious Sonne of God etc

Of Doc: Donn’s Sermon at Whit:
before the kinge ye 16: February


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 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.


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


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


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.


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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