OESJD II.6 on 1 Tim. 3.16

[p. 183] Preached to ye Kinge at Whitehall
16. Febr. 1620.
1 Tymothy.3.16.
And without controuersie great is ye Mistery
of Godlinesse: God was manifested in ye flesh,
Iustified in ye spirit; seene of Angells;
Preached vnto the Gentiles; Beeleeued on
in ye world; Receaued vp into glory./

2. Kings. 20.9This is the Text for an Houreglasse; If God would afford mee Ezechias signe, Vt reuertatur vmbra, that ye shadow might Ios: 10.11.goe backward vpon the Diall; Or Ioshuas signe, Vt sistat Sol, yt the sunne might stand still all ye day, there were text enough to imploy all the day, and all the daies of our life; The Lent wch. wee begin nowe is a full tithe of ye yeare, but the houre wch. wee begin now is not a full tithe of the day, and therfore wee should not grudge all that; But payment of Tithes is growne a matter of Controuersie, and wee by our text are directed only vpon matter without controuersie; And without Controuersy &c: Here is the Compasse that the essentiall word of God went, the Sonne of God Christ Iesus went; hee was God humbled in the flesh, hee was man receaued into glorie. Here is the Compasse that the written word of god went, The Bible that began in Moses in darknesse in the Chaos, and it ends in St. John in cleernes in a Reuelation, Here is ye Compasse of all Tyme, as Tyme was distributed [p. 184] distributed in the Creation, Vespere, and Mane, darknes, and then light, The euening and the morning made the day; Mysterie and manifestations make ye Text.

The Doctrine of the present season is Mortification, Humiliation, and the experience of  the present place wherin wee stand now in Court is that the glorie of the persons in whose presence wee stand, occasions humility in vs, The more glorious they are the more humble wee are. And therfore to consider Christ as hee is receaued into glorie, is as much the way of our humiliation and mortification as to consider him in his passion, in his examinitnaition. At least how small account should wee make of those things wch. we suffer for Christ in this world when wee see in this text that in the describing the historie of Christ from his incarnation to his Ascension, the holy ghost pretermitts, neuer mentions, neuer seemes to consider the passion of Christ, as though all that hee had suffred for man were nothing in respect of that hee would suffer if the Iustice of god had required any heauier satisfaction. The Text then is a sufficient instruction to Tymothy to whome the Epistle is send, and to vs to whome it is sent, That therby wee might knowe how to behaue our selues in the house of God, wch. is the Church of God, the Pillar, and ground of truth, as it is said in ye verse immediatly before my text, and to wch. the text hath relation, wee know how to behaue our selues in the Church if wee know in the Text that such a mysterie of Godlinesse there is, and knowe what it is; Our parts therfore are but twoe; Mystery, and Manifestation; In the first the Apostle proceeds thus, First hee recommends to vs such doctrine as is without [p. 185] controuersie, and truly there is enough of that to saue any soule that hath not a minde to wrangle it self into hell; And then hee saies that this Godlinesse, though it bee without controuersie, yet it is a mysterie, a secrett, not present, not obuious, not discernible with euery Eye. It is a mysterie, and a great mysterie, not greatest, but yet great, that is, great enough, hee that knowes that, needs no more; And then for the second part, which is the manifestation of the misterie, wee shall looke vppon that by all those beames which shine out of this Text, Ab ortu, ad meridiem, from Christs East to his Noone, from his first Manifesting in his flesh, to his receauinge into glorie./

1 Part. First then hee proposes Doctrine without controuersie, for Quod simpliciter prædicatur credendum, quod subtiliter disputatur intelligendum est. That wch. Christ hath plainely deliuered is the excercise of my faith, that which other men haue curiously disputed is the excercise of my Vnderstanding, If I vnderstand not their curious disputations perchance I shall not bee esteemed in this world, but if I beleeue not Christs plaine doctrine, I am sure I shall not bee saued in the next: It is true that Christ reprehends them often, Quia non intellexerunt, but what? Scripturas legem, because they vnderstand not the scriptures which they were bound to beleeue, It is some negligence not to read a Proclamation from the King, It is a contempt to transgresse it, but to deny the power from which it is deriu’d, is Treason. Not to labour to vnderstand the scriptures, is to slight God, but not to beleeue them 1 Io:5.10.is to giue God the lye. Hee makes God a lyer, if hee beleeue not ye Record that God gaue his sonne, When I come to heauen, I [p. 186] shall not need to aske of St. Johns Angell, nor of his Elders, Vbj Prophetae? vbi Apostolj? Vbi Euangelistæ? where are the Prophets? where are the Euangelists? where are the Apostles? for I am sure I shall see them there. But perchance I may bee put to aske St. Pauls question, Vbj 1 Cor:1.20. Scribæ? vbi sapientes? where are the Scribes? wheare are the wisemen? where are the Disputers of the world? perchance I may misse a great many of them there. It is the Text that saues vs, the interlineary glosses, and the marginall notes, and ye , (Variæ lectiones), Controversies, and perplexities vndoe vs, The will, and Gen: 3.1. testament of God enriches vs, The scedules, and Codicills of men begger vs. Because the serpent was subtiler then any, Hee  would dispute, and comment vpon Gods lawe, and so deceau’d, by his subtilitie, The word of God is Biblia, it is not Bibliotheca, A Booke, a Bible, not a Librarie. And all that Booke Dan: 5 is not written in Balthazars Caracter, in a Plene, Teket, Vpharsim, That wee must call in Astrologers, and Chaldæans, and southsayers to interpret it, That which was written so, as could not bee vnderstood, was written, saies the text there, with the vers. 5. fingers of mans hand; It is the hand of man that induces obscurities, The hand of God hath written, as a man may run and read, walke in the duties of his calling heere, and attend the saluation of his soule too; Hee that beleeues Christ, and Mahomett indifferently, hath not purposed the right end; Hee that beleeues the word of God, and traditions indifferently hath not purposed the right way: In my Conveyance if any [p. 187] thing bee interlyned, the interlyning must bee as well testified and haue some witnes vpon the indorsement as the Conveyance it selfe had; when there are traditions in the Church (as declaratory traditions there are) they must haue the same witnesses, they must be grounded vpon Io: 18.38 the word of God, for there only is truth wth.out controuersy. Pilate asked Christ, Quid Veritas? what was truth, and hee might haue knowne if hee would haue stayed, but exiuit, sayes the Text, there, hee went out, out to the Iewes, and there hee could not find it, there hee neuer  thought of it more; Aske of Christ speaking in his word, there you shall know, produce Iude.1.3. the Record, the scripture, and there is a Communis salus, I wrote vnto you of the Common saluation, what’s that? semel tradita fides, saies that Apostle there, The faith wch. was once deliuered to ye Saints, where Semel is not Aliguando, once, is not once vppon a time, I cannot tell when, but Semel is semel, once is at once. The Gospell was deliuered altogether, and not by Postscripts, Thus it is if I goe to the Record, to the scriptures, and thus it is if wee aske a Iudge, I do not say, the Iudge, but a Iudge, for the Fathers are a Iudge, a Iudge is as Iudge though there lye an appeale from him, And will not the Fathers say so too, Quod vbiq[ue] quod semper, That common saluation which hath bound the Communion of Saints, That which all Churches haue allwayes thought, and taught to bee necessary to saluation, [p. 188] Aske the Record, aske that Iudge; and it wilbee soe if you aske the Councell on the other side, Aske the Councell of Trent it selfe, and the Idolaters of that Councell will not say that our Church affirmes an errour, neither can they say that wee haue any truth vnaffirm’d, wch. the Primitiue Church affirm’d to be necessary to saluation. For those things which the schoole hath drawne into disputation since, as their forme is in the beginning of euery question to say Videtur guod non, one would thinke it were otherwise, If when they haue said all I returne to the beginning againe Videtur gd non, I think it is otherwise still, must I be damn’d? the euidence for my saluation is my Credo, not their Probo, And if I must gett to heauen by a sylogisme, my Maior is, Credo in John.10.29 Deum Patrem, I beleeue in God the Father, for Pater maior, the Father is greater then all; and my Minor shall be Credo in Deum filium, 13.3 I beleeue in God the sonne, Quid exiuit de Patre, hee came from God. And my Conclusion wch. must proceed from Maior, and Minor shalbee Credo in spiritum sanctum, I beleeue in the holy Ghost who proceeds from Father & sonne, And this Sylogisme brought mee into that militant Church in my Baptisme, and this will carry mee into that Triumphant, in my transmigration, for Doctrine of saluation is matter without controuersie./

Mister:Buy yet as cleere as it is, it is a mysterie, a secret, not that I cannot see it with any eies that I can bring, not with the eye [p. 189] of nature, Flesh and blood haue not reuealed this vnto thee Mark.16.16. saies Christ to Peter; Not with the eye of Learning Thou 2.25 hath hid these things from the wise, sayes Christ to his Father; not with the Eye of State, that whersoeuer I see good gouernment I should presume a good Religion, for wee do not admitt ye Church of Rome; Nor with the Eye of a priuate sense, for no Prophesie 2. Pet.1. 20 of any scripture (that is, no interpretation of any scripture for Quid non nisi instinctu Dej scitur; Prophetia est, That Gregory which I cannot vnderstand by reason, but especiall assistance from God, All that is Prophecie, No scripture is of priuate interpretation. I see not this misterie by the Eye of Nature, of Learning, of State, of mine owne priuate sense, But I see it by the Eye of the Church, by the light of faith that’s true, but yet organically, instrumentally by the Eye of the Church. And this Church is that which proposes to mee all that is necessary to my saluation in the word; And seales all to mee in the sacraments, If another man see, or thinkes hee sees more then I, if by the helpe of his Optick glasses, or perchance but by his imagination hee sees a starr or two more then I doe in any Constellation, yet that starr becomes none of the Constellation, it ads no limbe, or member to the Constellation, that was perfect before; Soe if other men see, that some additionall, or traditionall things may add to the dignitie of the Church, let them say it conducts to the well-beeing, not to the very beeinge, to the existence, not to the essence of the Church, for that’s only 1. Tim:3.9 things necessary to saluation. And this mysterie is faith in [p. 190] a pure conscience, for that’s the same thing which is called Godlynesse in this Text. And it is to professe the Gospell of Chr: Iesus sincerely, and intirely, To haue a conscience testifying to himselfe, that hee hath contributed nothing to ye diminution of it, that hee labours to liue by it, that hee hopes to dye in it that hee feares not to dye for it. This is Mysterium opertu[m]1. Cor. 4.3. Coloss: 1.16. et apertum, hid from those that are lost, but manifested to his Saints./

Magnum It is a Mysterie, and a great mysterie, that’s next; Not that there is not a greater, for the misterie of Iniquitie  is greater then the mysterie of Godlinesse, Compare Creeds to Creeds, and the new Creed of the Trent Councell is greater by manie Articles then the Apostles Creede. Compare oathes to oathes; and Berengarians old oath in ye Romane Church, That hee must sweare to the Frangitur, et teritur That hee broke the flesh of Christ with his teeth, and ground it with his iawes; And the new oath of the Councell of Trent, That hee must sweare that all those subtile schoolepoints determined there, in which a man might haue beleeued the contrary a few daies before, and yet haue bin a good Roman Catholique too, are true, and true De fide, so true as that hee cannot bee saued now except hee beleeue them to bee soe; The Berengarians oath, and the Trent oath haue much more difficultie  in them, then to sweare that King Iames is lawfull King is all his Kingdomes, and therfore exempt from all forein [p. 191] Iurisdiction ouer him; There is a mysterie in iniquity declared in a Creed of Iniquitie, and in an othe of Iniguitie greater then the mysterie of Godlinesse, but yet this is great, that is great enough, hee needs no more that hath this, Faith Deut:30.12 with a pure conscience, hee needs not goe vp to heauen for more, not to a Vice-god, to an infallible Bishop of Rome, Hee needs not goe ouer sea for more, sayes Moses there, Not to the hills beyond sea, nor to the Lake beyond sea, for God hath giuen him his station in a Church, where this mysterie is sufficiently declared, and explicated; The misterie of Iniquity may bee great, for it hath wrought a great while; Iam operatur, saies 1 Thess: 2.7 the Apostle in his tyme, The mysterie of Iniquitie dothe allready worke, and it is likely to worke still, It is but a litle while since wee saw it worke vnder ground, in a Vault, But if, (as In Parlamt.hath bin lately, Royally, and religiously intimated to vs all) their insolencie haue so farre infatuated them as to thinke themselues at Io: 5.17.an end of their worke, and promise themselues a holy day, our assurance is in this, Pater operatur adhuc, et ego operor, sayes Christ, My Father workes yet, and I worke. And if amongst vs the Father worke, and the Sonne worke, for all the vaine hopes of some, and the vaine feares of others, the misterie of godlinesse will stand and growe./

2. Part. Now how farr this Mysterie, this great mysterie, this mysterie without Controuersie is reueal’d in this Text, wee are to looke by the seuerall beames therof, of which the first is, Manifestatus Psal:19.2 in Carne, God was manifested in the flesh, Cœlj enarrant, [p. 192] saies Dauid, The heauens declare the glorie of god, And that should bee the harmonie of the spheares, Invisibilia conspiciuntur, sayes St. Paule, Invisible things of God are Rom: 1.20. seene in the visible, and that should bee the prospect of this world. The knowledge of God was often manifested in the Prophets, hee foretold, therfore hee foresawe, his Wisdome was often manifested in the water, consider it at least in the red sea, and in Pharoah, if you will bring it no neerer home; and in the fire, Consider it at least in the fiery fornace, if you will bring it no nearer home. His knowledge, his wisdome, his power, his mercie, his Iustice, All his attributes are allwayes manifested in all his workes; But Deus in Carne, that the Agreopag: Person of God, God himselfe should bee manifested, and manifested in our flesh, Ineffabile omni sermoni, omni ignotu[m] intelligentiæ, ipsi Angelorum Primati non agnitum, And if the Primate of the Angells, the highest order of them, that stand in Gods sight know it not, if no vnderstanding were able to conceaue it that had all the refinings, and concoctions, that study, andthe speculation, and zeale to bee Vir desideriorum, (as the Angells said to Daniel) a man that desired to dwell vppon the meditation of his God could giue, must not I who allwaies come with Moses vncircumcised lips, not to speake persuasiuely, and allwaies with Ieremies defect, Puer sum, nescio loqui, not to speake plainly, come now with Zacharies dumbnesse, not to speake at all in this misterie? But harkening to that [p. 193] which hee, who only knew this mistery hath said, Verbum caro factum est, The word was made flesh, and Deus manifestatus est in Carne, God was manifested in the flesh, rest my selfe in his word, and pray you in Christs stead to doe soe too, In this, and all misteries of your saluation, to rest vppon the only word of God, for in his particular it Fulgent: is not mis-grounded, nor miscollected by him who sayes, Omnes penè errores; allmost all errours haue proceeded out of this that this great mistery, That God was manifested in the flesh, Aut non omninò, aut non sicuti est creditum, is either not at all or not aright beleeued, the Iewes beleeue it not at all; And to Tert: them Tertullian saies enough , since out of their Prophets they confesse, That when the Messias should bee manifested, now, sayes hee, what could they suffer? They say, they must suffer banishment, Et vbi dispersio gentis quæ iam extorris? saies hee, whether shall that Nation bee banished which is allready in banishment, and dispersion, Redde statum Iudeis, Let the Iewes show a state, a Commonwealth, a gouerment, Magistrates, Iudicatores, Merchandize, and Armes, let me show mee something to loose for a Messias, and then let them looke for a Messias. The Iewes are within the Non omninò, They beleeue not this mistery at all; And then for the Non sicut est, for the not beleeving it aright; As the old Valentinians are renewed in the Anabaptists (for both deny yt Christ tooke flesh of the virgin) so the old Manicheans are not renewed but exceeded in the Transubstantiators, for they [p. 194] said the Bodie of  Christ was left in one place, in ye sunne, These say it is vpon as many tables, and in as many boxes as they will. But whether the manifestation of God in ye flesh were referred to the incarnation of Christ, or to his declaration when the wisemen of the East came to see him at Bethlem whether when it was done, or when it was declared to be done, hath admitted a Question, because ye westerne Church hath called that day of their coming to him the Epiphany, and Epiphany is manifestation, Then therfore is God manifested vnto vs when as these wisemen offered their mirrhe, & frankensence, wee offer the sacrifice of prayer, and as they offred their gold, wee offer our temporall wealth for the glory of Chr: Iesus. And when the loue of him corrects in thee the intemperances of adoring thy flesh, then essentially is this Epiphany, God is manifested in the flesh, In thy flesh./

Iustificat: in spiritu. Now when hee was iustified in the flesh, it behoued him to bee iustified in the spirit, for hee came In similitudinem Rom: 8.3. Carnis peccati, They tooke him for a sinner, and they saw him converse with sinners, for any thing they could see, it might haue bin Caro peccati, sinfull flesh, And they saw enough to make them sure it was Caro mortis, mortall flesh; Though himselfe was Panis de cœlo, bread from heauen, yet himselfe was hungrie. And though hee were Fons perennis, an euerlasting spring, yet himselfe was thirsty, though hee were 2. Cor: 13. Deus totius Consolationis, the God of all Comfort, yett his [p. 195] soule was heauy vnto death, And though hee were Dominus Vitæ, the Lord of life, yet death had dominion over him, when therfore Christ was manifested in the flesh, flesh subiect to death, death which was the reward of sinne, and would take vpon him to forgiue sinnes, it behoued him to bee extraordinarily iustified, extraordinarily declared to ye world, and soe hee was, Hee was iustified in spiritu, in ye spirit, first in Spiritu sancto, in the spirit, in the holy Ghost both when the holy Ghost was sent to him, and when the Holy Ghost was sent by him from him. The holy Ghost was sent to him in in his Baptisme, and hee tarried vpon him: Christ was not, a Christian is not iustified by one accesse, one vistation, one approach of the holy Ghost, not by one religious Act; It is a permanency, a perseuerance that iustifies: That foolishensse Galat: 3.3. and that fascination (as the Apostle saies) that witch-craft which hee imputes to the Galathians is not soe worne out, but that there are foolish, and bewitched Galathians still, That that begun in the spirit, and wilbee made perfect in the flesh, That receaued yeir. Christianitie in one Church, and attend a Confirmation, a better state in a worse; Christ was iustified by the Holy Ghost when the Holy Ghost came vnto him, so hee was when hee came from him. At Pentecost vppon his Apostles, and then hee came in tongues, in fiery tongues, Christ was not, a Christian is not Iustified in silence, but in declarations, and open professions, in tongues, and not in darke, and ambiguous speeches, nor in faint & retractable speeches, but in fiery tongues, fiery, that [p. 196] is feruent, fiery, that is cleere, Hee was iustified soe, A spiritu sancto, And hee was, a spiritu sancto, by his owne spirit; Not only by that protestation of his, who can accuse mee of any sinne? for St. Paul could say that hee was vnreprocheable in the sight of men, and yet hee could not choose but say Quorum Ego maximus that hee was the greatest sinner of all men; I were a miserable man if I could accuse Christ of no sinne, If I could not approue all my sinnes his, I were vnder a heauy condemnation: But that wch. wee intend by his beeing iustified, A spiritu suo, By his owne spirit, is not by the testimony that hee gaue of himself, but by that spirit, that Godhead that dwelt bodily in him, & declared him, and iustified him in that high power & practise of miracles when Christ came into the world, as if hee had come a day before any day, a day before Moses his In principio, before there was any Creature, for when Christ came there was no Creature that could excercise any naturall facultie in opposition to his purposes, when Nature his Vice-gerent gaue vp her sword to his hands, when the sea shutt vp herself like marble, and bore him, and the earth opened herselfe like a Booke to deliuer out her dead to waite vpon him, when the windes in ye midst of their owne roring could heare his voice, and Death it selfe in putrid, and corrupt carcases could heare his voice, and when his owne body whome his owne soule had left, and abandoned was not abandoned by his spirit, by his Godhead (for [p. 197] the Deity departed not from the bodie of Christ) then was Christ especially iustified by his spirit when hee raysed himself from the dead, Hee was Iustified in Spiritu sancto and In spiritu suo, two witnesses were enough for him; Add a third for thy selfe, and Iustificetur in spiritu tuo, lett him bee iustified in thy spirit, God is safe enough in himself, and yet it was a good Declaratory addition, That the Publicans iustified god;  Wisedome is safe enough of herselfe, and yet wisedome is iustified of her children. Christ Luke. 7.29. Mat:2.19 is sufficiently iustified, but Iustificetur in Spiritu tuo, in thy spirit; To say, if I consider the Talmud, Christ may aswell bee the Messias as any whome the Iewes place their marke vvpon. If I consider the Alchoran, Christ is like enough to bee a better Prophet then Mahomet. If I consider the arguments of the Arrians, Christ may bee the sonne of God for all that; If I consider the Church of Rome and ours, hee is as likely to manifest in his owne word, as there in their word, To say but soe, Christ may bee God for any thing I knowe, This is but to baile him, not to Iustifie him, not to acquite him, but to put him over to the sessions, to the great sessions where hee shall iustifie himselfe, but none of them who do not iustifie him, testifie for him, In spiritu suo, sincerely in their soules, nay that’s not enough, To 1. Cor: 2.2. Iustifie, is an Act of Declaration, And no man knowes what is in man, but the spirit of man; And therfore hee that [p. 198] leaues any outward thing vndone that belongs to his calling for Christ, is soe farre from hauing Iustified Christ, as that at the last day hee shall meete his voice with them that cryed Crucifige, and with theirs that cryed not Christ, but Barrabas, If thou doubt in thy heart, if thou disguise in thy actions, non Iustificatur in spiritu tuo, Christ is not Iustified in thy spirit, and that’s it wch. concernes thee most, Christ had all visus ab Angelus his testimony and more Visus ab Angelis, hee was seene of Angells which is not only visited by Angells, serued by Angells, waited vpon by Angells, soe hee was, and hee was soe in euery passage, in euery stepp, an Angell told his Mother that hee should bee borne, And an Angell told ye Shepheard that hee was borne, And that which directed the wise men of the East where to finde him when hee was borne is allsoe beleeued by some of the Antients to haue bin an Angell in the likenesse of a starr, when hee was tempted by the Deuill, Angells Mat. 4.2. came, and ministred to him, but the Deuill had left him before, his owne power had dissipated his: In his agony in Luke.22.43 the garden, an Angell came from heauen to strengthen him, but hee had recouered before, and come to his Veruntamen, Mat: 26.53. not my will, but thine bee done; Hee told Peter, hee could haue more then 12. legions of Angells to assist him, but hee would not haue the assistance of his owne sword; Hee denies not that which the Deuill sayes, That the Angells had in Mat: 4.6. charge, that hee should not dash his foote against a stone, [p. 199] but they had an easie seruice of this, for his foote neuer dasht neuer stumbled, neuer tript at any way, As soone as any stone lay in his way, an Angell remou’d it, Hee rould away Mat: 28.2 the stone from the Sepulcher, there the Angell testified to the woman that sought him, not only that hee was not there (that was a poore comfort) but where hee was, Hee is gone into Galilee, and there you shall finde him. There also ye Angell testified to the Men of Galilie that look’d after him, not only that hee was gone vp (that was but a poore comfort) Acts. 1.2. but that hee should come againe. The same Iesus shall come as hee went; There in heauen they performe that seruice Heb: 1.6 whilst hee stayes there which they are call’d vpon to doe; Let all the Angells of God worship him, and in Iudgement when ye sonne of man shall come in his glorie, All the holy Angels shall bee with him in euery point of that great Compasse, in euery Arch, in euery section of that great circle, of which no man knowes the diameter, how long it shalbee from Christs first coming to his second, Visus ab Angelis, Hee was seene, hee was visited, hee was wayted vppon by the Angels, But there is more intended in this then soe./ Christ was seene of the Angells otherwise now, then euer before, somthing was reuealed to the Angells themselues concerning Christ himself which they knew not before, at least not so as they knew it now; For all the Angells do not allwayes know all things, if they had there would haue bin no dissention, no difference, no [p. 200] Dan: 10.strife betweene the two Angells, the Angell of Persia would not haue withstood the other Angell one and twentie dayes; neither would haue resisted Gods purpose if both had known it; St. Dionis who considers the names, and natures, and places, and apprehensions of Angells most of any, obserues of the highest orders of Angells, Ordinum supremj ad Iesu aspectum hæsitabant. The highest of the highest order of Angels were amazed at Christs coming vp in the flesh; it was a new vnexpected thing to see Christ come thither in that manner, Esay.63.1 there they saw with amazement Quis iste? who is that cometh from Edom, with died garments from Bazrah? And Christ answers there, Ego, It is I, I that speake in righteousnesse, I that am mighty to saue. The Angells reply, wherfore are thy garments red, like him that treadeth the wine presse; & Christ giues them satisfaction, Caleaui, you mistake not the matter, I haue troden the wine-presse and Calcaui solus, I haue trodden the wine-press alone, and of the people there was none with mee; The Angells then knew not this, not all this, not all the particulars of this, The mysterie of Christs incarnation for the redemption of man the Angells knew in generall, for it was Commune quoddam Principium, It  was the generall marke to which all their seruice, as they were ministring spirits, was directed, but for particulars, As amongst the Prophets, some of the later order vnderstood Psalm: 119.100 more then the former, I vnderstand more by the Antient [p. 201] (saies Dauid). And the Apostle vnderstood more then the Prophets euen of those things which they had prophesied; This mystery in other ages was not made knowne as it is now reuealed Ephe:3.6 vnto the holy Apostles; So the Angels are come to know some things of Christ since Christ came in another manner then before, And this may be that which St. Paul intends, when hee sayes, Hee was made a Minister of the Gospell; To the intent that now Principalities & powers 1. Pet. 1.12. in heauenly places might bee knowne by the Church, The manifold wisdome of God. And St. Peter also speaking of ye administration of the Church expresses it so, That the August: Angells desire to looke into it, which is not only that wch. St. Augustine saies, Innotuit à sæculis per Ecclesiam Angelis That the Angels saw the mysterie of Christian Religion from before all beginnings, and that by the Church, Quia ipsa Ecclesia illis in Deo apparuit, Because they saw in God the future Church from before all beginnings, but euen in the propagation, and administration of the Church, they see many things now, which dinstinctly, effectually, experimentally, as they do now they could not see before. And so to this purpose Visus in Nobis, Christ is seene by the Angells in vs, in our conuersation now, Spectaculu[m]1 Cor: 4.9 sumus, sayes the Apostle, wee are made a spectacle to men & Angels the word is there Theatrum, and so St. Ierom reads it, And therfore let vs bee carefull to play those parts well, which euen the Angells desire to see well acted, Let him that findes himselfe to bee [p. 202] the honester man by thinking so, think in the name of god that hee hath a particular tutelar Angell, it will do him no harme to thinke soe, And let him that thinkes not so, yet think that so farr as conducts to the support of Gods childre[n] and to the ioy of the Angells themselues and to the glorie of God, the Angells doe see mens particular actions. And then if thou would’st not sollicit a womans chastitie if her seruant were by to testifie it, nor calumniate an absent person in the Kings eare if his freinds were by to testifie  it, if thou canst slumber in thy selfe that maine consideration that the eye of god is allwaies vpon thee open, yet haue a litle religious ciuility, and holy respect euen to those Angells that see thee That those Angells which see Christ Iesus now sate downe in glorie at the right hand of his Father, all sweat wip’d from his browes, and all teares from his eyes, all his stripes healed all his blood stanched, all his wounds shutt vp, and all his beauty returned there, when they looke downe hither to see the same Christ in thee, may not see him scourg’d againe, wounded torne, and mangled againe in thy blasphemings, nor crucified againe in thy irreligious conuersation, Visus ab Angelis, hee was seene of the Angells, in himself whilst hee was here, and hee is seene in his Saints vpon earth by Angells now, and shall bee so till the end of the world, wch. Saints hee hath gathered from the Gentiles, which is the next branch, Predicatus Gentibus Hee was preached to the Gentiles./ [p. 203] Prædicatus Gentibus. Psal. 85.10./Mercie and Truth meet together, saies Dauid euery where in Gods proceedings they meete together, but in no where closer then in calling the Gentiles; Iesus Christ was made a Minister of the Circumcision for the truth of God wherin consisted that truth to confirme the promises made vnto the Fathers, sayes the Apostle there, and that’s to the Iewes, But was Christ a Minister of the Circumcision, only for that, only, for that Truth? noe, Truth and mercie mett together as it followes there, and that the Gentiles might glorifie God for his mercie; The Iewes Gal: 2.15. were a holy nation, that was their addition, Gens sancta, but the addition of the Gentiles was, peccatores, sinners. Wee are Iewes by nature, and not of the Gentiles, sinners, saies Saint Paul, hee hath touch’d the Iewes, touch’d the apple of Gods Eye And for their sakes God rebuked Kings, and said, Touch not mine annoynted, but vpon the Gentiles not only dereliction, but indignation, and consternation, and Deuastation, and extermination euery where interminated, influcted euery where, & euery where multiplied. The Iewes had  all kindes of assurances and tyes vppon God both Lawe and Custome, they both præscribed in God, and God hath bound himselfe to them, by particular conveyances, by a conveyance written in the flesh, in Circumcision,Esay.49. and the Counterpane written in the flesh, I haue grauen thy name in the palmes of my hands; But for the Gentiles they had none of these assurances, when they were without Christ, sayes ye Apostle, Ephe.2.12. having no helpe, that is no couenant to ground a hope vpon, yea more without God in this world. To contemplate God himself, and not in Christ is to bee without God, And then for Christ to be preached [p. 204] to such as these, to make this sunne to sett at noone to the Iewes, and rise at midnight to the Antipodes, to ye Gentiles, this was such an aboundant, such a super-aboundant mercie as might seeme allmost to bee aboue the bargaine, aboue the contract betweene Christ, and his Father more then was condition’d, and decreed for the price of his bloud, & the reward of his death, for when God said I will declare my decree, that is, what I intended to giue him wch. is expressed Psal. 2. thus, I will sett him my King vppon my holy hill of Sion, which seemes to concerne the Iewes only, God ads then Postula à me, Petition to mee, make a new suit to mee, Et dabo tibi gentes, I will not only giue thee the Iewes, but ye Gentiles Psa: 97:1 for thine Inheritance. And therfore, Latentur Gentes, saies Dauid, Let the Gentiles reioyce, and wee in them, that Christ hath asked vs at his Fathers hand, and receaued vs, And lælentur Insulæ saies that Prophet too, Let the Islands reioyce and wee in them, that hee hath raised vs out of the sea, out of the Ocean sea that ouerflowes all the world wth. ignorance and out of the Mediterranean sea, that hath flowed into so manie other lands, the sea of Rome, the sea of superstition. Creditus mundo There was then a great mercie in that Prædicatus Gentibus hee was preached to the Gentiles, but the great power is in the next, Creditus Mundo, that hee was beeleued in the world, wee haue a Calling in our Church that makes vs Preachers, And wee haue Canons in our Church that makes [p. 205] vs preach, and wee bring a duty and find fauour, yt makes vs preach here. There is a Power here that makes Bills of Preachers, But in whose power it is to make Bills of Beleeuers? Heb: 2.6. Oportet accedentem credere, (saies St Paul) hee that comes hither should beleeue before hee comes, But, Benedictus sis egrediens, God blesse you with the power of Beleeving 1.22 when you go from hence, when St. Iames sayes, you deceaue your selfs if you bee hearers, and not doers, how farr do you deceaue your selues if you come not halfe way, if you bee hearers, and not Beleeuers? Tiberius who spake all vpon disguises tooke it ill if hee were not beleeued, Hee that was crucified vnder Tiberius, who allwaies speakes clearly takes it worse if hee bee not beleeued, For hee hath reduced all to the Tantummodò crede, onely beleeue, and thou art safe. If wee take it higher or lower, either aboue in hearing only, or below in working only wee may misse. It is not enough to heare sermons, It is not enough to liue in honest morall life, but take it in the midst, and that extends to all, for there is no beleeuing without hearing, nor working without beleeving, Bee pleas’d to consider this great worke of beleeuing in the matter, what it was that was to bee beleeued, That, that Iesus, whose Father and Mother, and Brothers, and Sisters they knew must bee beleeued to bee of another family, and to haue a Father in another place, and yet to bee as old as his Father. And to haue another proceeding from him, and yet hee to bee noe older, then that person wch proceeded from him. [p. 206] That, that Iesus, whome they knew to bee the Carpenters Sonne, and knew his worke must bee beleeued to haue sett vpp a frame that reached to heauen, out of which no man could, and in which any man might bee saued, was it not as easy to bee beleeued that those teares which they saw vppon his cheekes were pearles, that those drops of blood wch. they saw vppon his back were rubies, that that spittle which they sawe vppon his face was enammell’d, that those hands wch they saw buffet him were reached out to sett him in a throne, And that, that voice, which they heard crie Crucifige, Crucifie him, was a Vivat Rex, Long liue Iesus of Narazeth King of the Iewes, And to beleeue that from that man, that worme and no man ingloriously traduced as a Coniurer, ingloriously apprehended as a Theefe, ingloriously executed as a Traytor they should looke for glorie, and all glorie, and euerlasting glory. And from that melancholy man who was neuer seene to laugh in all his life, and whose soule was heauie vnto death, they should looke for ioy, and all Ioy, and euerlasting Ioy, and for saluation, and euerlasting saluation from him who could not saue himselfe from the ignominy, from the torment, from the death of the Crosse; if any state, if any Conuocation, if any wise man had bin to make a Religion, a Gospell, would hee not haue propos’d a more probable, a more Credible Gospell to mans reason then this? Bee pleas’d to consider it in the manner too, It must bee beleeued by Preaching, by the [p. 207] foolishnes of Preaching, saies the Apostle, by a few men that could giue no strength to it, by ignorant men that could giue no reason for it, by poore men that could giue no pensions, nor preferment in it, that this should bee beleeued, and beleeued thus, and beleeued by the world, The world that knew him not, Hee was in the world, Io: 1.10. and the world knew him not; The world that hated him who would 15.19 make them know him, I haue chosen you, saies Christ, and therfore ye world hateth you, That then, when Mundus totus in Maligno positus 1.Io:5.19 The world, and all the world not only was, but was lay’d in malignity, and opposition against Christ, That then the world, and all the world, the world of Ignorance, and the world should beleeue the Gospell, That then the Nicodemus, the learned, and powerfull men of ye world should stand out no longer, but to that one Probleme, Quomodo, how can a man be borne againe that is old, and presently beleeue that a man might be borne againe euen at the last gaspe, That then they wch. followed him should stand no longer vppon their Durus sermo, that it was a hard saying, that they must eate his flesh, & drinke his bloode, and presently beleeue that there was no saluation except they did eate and drinke that flesh, and that blood; That Mary Magdalen who was not only tempted (is there any that is not so?) but ouercome with the temptation (and how many are not soe?) and possessed with 7. Deuills, should presently harken after the powerfull charme of the Gospell, and presentlie beleeue yt shee should bee welcome into his armes after all her prostitutions; That the world, this world, all this world should beleeue this, and [p. 208] Rom: 2.23. beleeue it thus, This was the Apostles Altitudo diuitiarum The depth of the riches of Gods wisdome, and this is his Longitudo, and Latitudo, the bredth, and length, and height, and depth which no man apprehend, The   as rose vpp Acts. 5.36. dicens se esse aliguem, hee saies hee was some body & prou’d nobody; Simon Magus rose vp, dicens se esse aliquem - Magnum, saies hee was some great body, and hee prou’d as litle; Christ Iesus rose vp, and said himself not to bee sombody, nor some great body, but that there was no body els, noe other name giuen vnder heauen, wherby wee should bee saued, and was beleeued. And therfore if any man thinke to destroy this generally by making himself a wofull instance to the contrary, Christ is not beleeued in all the world, for I neuer beleeued in Christ; so poore an obiection requires noe more answer but that that will still be true in the generall; Man is a reasonable Creature, though hee bee an vnreasonable man./

Receptus in gloriaNow when hee was thus preached to the Gentiles, and thus beleeued in the world, that is, meanes thus established for beleeuing in him, hee had done all that hee had to do here and therfore Receptus in Gloria, Hee was receaued into glorie, hee was receaued, assumed, taken, Therfore hee did not vanish away, hee had no ayrie, no imaginarie, no fantasticall bodie, hee was true man, and then hee was Receptus, reassumed, taken againe, and so was in glory before, and therfore [p. 209] was true God. This which wee are faine to call glorie is an inexpressible thinge, and an incommunicable,48.11 surely I will not giue my glorie vnto another, sayes God in Esay, Wee finde greate titles attributed to, and assumed by Princes, both spirituall and temporall. Caelcitudo vestra, and vestra Maiestas, is daylie geuen, and duely giuen amongst vs; And sanctitas uestra, and uestra beatitudo is giuen among others; Aben-Ezra, and some other Rabins, mistake this matter so muche as to deny that any person in the old testament euer speakes of himselfe in the plurall number, Nos, wee, 1. Kings. 12.9. et 22. 3. That’s mistaken by them, for there are examples, but it is more mistaken in practice by the Generalls, nay Prouincialls of some Order of Friers when they signe, and subscribe in forme and stile of Princes, Nos Frater, Wee Fryer N. &c. It In libros Porrett. in Math. &c:/ is not hard to name some that haue taken to themselues the addition of Divus in their life time, A stile soe high as yt Bellarmine denies that it appertaines to any Saint in heauen, and yet these men haue canonized themselues without the consent of Rome, and yet remayn’d good sonnes to that Mother too; wee shall find in ancient stiles that high stile, Æternitas nostra, Our Eternity, and not onlie in ancient, but in our daies another equall to that giuen to a Particular Cardinall, Numen vestrum, your Godhead, Wee find a letter in Baronius to a Pope from a King of Brittaine, and so Baronius leaues it, and does not tell vs which Brittaine, Hee [p. 210] could bee content to haue it thought ours, But hee that hath abridg’d his booke, hath abridg’d his Britaine too, There it is Britannia minor. But hee was a King, & therfore had power, if hee fill’d his place, and wisdome too, if hee answered his name, (For his name was Solomon) And this King wee find reduced to this lownesse as that hee writes to that Bishop Audrean. 2. in that stile, Precor Omnipotentia[m] dignitatis uestræ. Hee giues him the title of God Allmighty; But 2. or 3 yeares before hee was farre from it, then when hee writt hee plac’d his owne name aboue the Popes; But it is a slippery declination, if it bee not a præcipitation to come at all vnder him, great titles haue bin taken, Ambition goes farre; and great giuen, Flattery goes as farre, greater then this in the Text perchance haue, but it hath not fallen within my narrow reading, and obseruation, that euer Prince tooke, that euer subiect gaue this Title, Gloria nostra, or uestra, May it please your Glory, or, It hath seem’d good to our Glorie; Glorie bee to God on high, and Glorie to ye Father, and to the sonne, and to the holy Ghost, and no more as long as that skurfe, that leprosie sticks to euerie thing in this world Vanitas Vanitatum, that all is Vanitie, Can any glory in any thinge of this world bee other then Vaine-glorie? what title of honour hath any man had in any Estate in Court that some Prison in that State hath not had men of that title in it? Nay what title hath nay Heralds booke that Lucifers booke [p. 211] Pro. 25.27 hath not? Or who can bee so great in this world, but that as great as hee haue perished in the next? As it is not good for men to eat too much hony, so for men to search their owne glorie is not glorie, Crownes are the Emblems of Glory, and Kings out of their abundant greatnesse, and goodnesse deriue, and distribute Crownes to Persons of title, and by those Crownes, and those titles they are Consanguinej Regis, the Kings Cosins: Christ Iesus is crown’d with glorie in heauen, and hee sheds downe Coronetts vppon you, honour & blessings here, that you might bee Consanguineus Regis, Contract a spirituall kinred with that King, and bee Idem Spiritus cum Domino, as inseperable from his Father as hee himselfe is; The Glorie of Gods Saints in heauen is not so much to haue a Crowne, as to lie lay downe that crowne at the feete of the Lambe; the glorie of good men here vpon earth, is not soe much to haue honour, and fauour, and fortune, as to imploy those beames of glorie to his glorie yt gaue them. In our poore Calling God hath giuen vs grace, but grace for grace (as the Apostle saies) that is grace to deriue and conuey, and seale grace to you; To those of higher ranke God hath giuen glorie, and glory for glory, glory therfore to glorifie him, in a care for his glory, And because hee dwells In luce inaccessibilj, In glorious light, which you cannot see heere, glorifie him in that wherin you may see him, in that wherin hee hath manifested himselfe, glorifie him in his [p. 212] glorious Gospell, imploy your beames of glorie, honour, favour, fortune, in transmitting his Gospell in the same glorie to your children, as you receaued it from your Fathers, for in this consists this mysterie of Godlinesse, wch. is Faith with a pure Conscience, and in this lies your best euidence that you are allready co=assum’d with Christ Iesus unto Glorie by hauing so laid an vnremoueable hold vppon that Kingdome which hee hath purchased for you with the inestimable price of his incorruptible blood. To which glorious Sonne of God &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 Mary Morrissey.

Transcription checked and coded by Elizabeth Williamson.

The Manuscript

Institution: Bodleian Library, Oxford
Shelfmark: MS Eng. th. e. 102
OESJD siglum: D

Manuscript Content

Item no: 1
Locus: pp. 1-25
Title: Mathew 21.Ver. 44. Whosoeuer shall fall on this stone, shall be broken, but on whomsoeuer it shall fall it will grinde him to powder.
Incipit: Allmightie God made us for his glory, and his glory is not
Explicit: reparation in Iesus Christ, may be manifested vnto vs:
Final Rubric: To whome with the blessed spiritt &c: /
Bibliography: OESJD Vol. IV.1; P&S Vol. II.8

Item no: 2
Locus: pp. 27-49
Title: Iohn 5. ver: 22./ The Father iudgeth no man, But hath committed all Iudgement to ye Sonne./
Incipit: When our Sauiour Christ forbids vs to cast pearle before
Explicit: sake hee committed all Iudgment to ye Sonne./
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 3
Locus: pp. 51-66
Title: John.8.15. I Iudge no Man./
Incipit: The Riuers of Paradice did not all runne one way, and yet they
Explicit: the sonne, and yet the Sonne iudges no man./
Final Rubric: At Lincolnes Inne. 3o Ianuar: 1619./
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 4
Locus: pp. 67-95
Title: Ecclesiastic. 12.1 Remember now they Creatour in ye daies of thy Youth./
Incipit: Wee may consider two great vertues, One for the so
Explicit: here wee must./
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 5
Locus: pp. 97-121
Title: Colossians. 1. 24./ Who now reioyce in my sufferings for you, And fill vp that wch. is behind of ye afflictions of Christ in my flesh for his Bodies sake, which is the Churche./
Incipit: Wee are now to enter into the handling of the Doctrine of
Explicit: to vs all.
Final Rubric: Amen.//
Bibliography: OESJD Vol. IV.2; P&S Vol. III.16

Item no: 6
Locus: pp. 123-150
Title: At White-hall, to ye Kinge./ Psal: 144.15 Being ye first psal: for ye day./ Blessed are the People that bee soe, Yea blessed are the People whose God is the Lord./
Incipit: This first part of this Text hath relation to temporall blessings
Explicit: inestimable price of his immortall blood.
Final Rubric: To which glorious Sonne of God &c./ /
Bibliography: OESJD Vol. II.5; P&S Vol. III.2

Item no: 7
Locus: pp. 151-181
Title: Psalme. 38.ver. 9. Lord, all my desire is before thee, And my groaninge is not hidd from thee./
Incipit: The whole Psalme hath two parts 1. A prayer, and then a
Explicit: by the Church. /
Bibliography: OESJD Vol. IV.8; P&S Vol. II.6

Item no: 8
Locus: pp. 183-212
Title: Preached to ye Kinge at Whitehall 16. Febr. 1620. 1 Tymothy.3.16. And without controuersie great is ye Mistery of Godlinesse: God was manifested in ye flesh,Iustified in ye spirit; seene of Angells; Preached vnto the Gentiles; Beeleeued on in ye world; Receaued vp into glory./
Incipit: This is the Text for an Houreglasse; If God would afford mee
Explicit: with the inestimable price of his incorruptible blood.
Final Rubric: To which glorious Sonne of God &c. /
Bibliography: OESJD Vol. II.6; P&S Vol. III.9

Physical Description

Material: Paper, quarto, ix + 116 + vi leaves. 215 X 170 mm.
Foliation: The manuscript is consistently and consecutively paginated.
Collation: I-XXXI:4. Gathering XXVI appears to consist of two bifolia.
Condition: The manuscript is in good condition.

Hand(s) description

The Donne sermons have all been written by one scribe, Hand 1 (pp. 1-212). This is a non-cursive round hand with some secretary forms. There are occasional words written in a square Roman print for emphasis (e.g., pp. 37, 95, 207). In the transcription, these have been rendered in italic. There is fairly extensive use of punctuation, and standard use of abbreviations.

A series of later emendations have been made throughout the manuscript, perhaps (but not certainly) by the same hand that transcribed the final sermon in the manuscript, not by Donne. Some evidence suggests that more than one corrector amended the manuscript, but on account of the brevity of these corrections it is difficult to be certain. It appears that the majority of corrections were made later in the manuscript's history, during the second half of the seventeenth century. In the present transcription, these corrections have only been relatively conservatively recorded: only in those instances where H2 corrects what appears to be an obvious textual error on the part of H1 (corrections, deletions, emended punctuation). All such corrections by H2 appear with a light-grey background. Especially sermon 5 (pp. 99-121), but also others, were very extensively marked up, by means of deletions, additions, repunctuation, underlining, and boxing of text; in effect, almost a re-editing of Donne's text. These interventions are not presently transcribed. However, a separate transcription containing these features will be made available later.

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