OESJD II.6; on 1 Tim. 3.16

[fol. 45r] §.1 Tim: 3.16./
And without Controuersie great is ye Mistery of
Godlynesse G. was manifested in the flesh; iustified
in ye spirit: seene of Angells; preached vnto ye Gentiles;
beleiued on in the world; receiued vp into Glory.

2 King: 20.19.This is ye § for an howreglasse: If G. would afford me Ezechias signe, vt reuertatur vmbra, yt ye shaddow might goe backward vpon ye dyall; or Ioshua’s signe, vt Ios: 11.11 sistat sol, yt ye sun might stand still all ye day, yr were § enough to employ all ye day & all ye daies of o[u]r life; ye Lent wc we begin now, is a full tithe of ye yeare but ye houre wc we begin now is not a full tithe of ye day & go we should not grudge all that; but paymt of tithes is growne a m[att]re of Controuersie, & we by o[u]r § are directed onely vpon m[att]re wthout Controuersie. & without controuersy &c./

here is yt Compass yt ye essentiall word of G. ye son of G. X Iesus went; he was .. humbled in ye flesh, he was man receiued in glory. here is ye compass yt ye written word of G. went, ye Bible yt began in Moses, in darkness in ye Chaos, & it ends in s:t Iohn, in cleerenes in a Reuelation; here is ye compass of all time, as time was distributed in ye Creation, vespere et mane, darknes & yn light, ye euening & ye morning made ye day; mistery & manifestation make ye §./

The Doctrine of ye pr[e]sent season is mortification, humiliation, & ye experience of ye pr[e]sent place wrin we stand now in Court is yt ye glory of ye p[er]sons in whose pr[e]sence we stand occasions humility in vs, ye more glorious they are, ye more humble we are, & go to consider X as he is receiued into glory, is as much ye way of o[u]r humiliation & mortification, as to consider him in his passion & in his examination. at least how small account should we make of those things wc we suffer for X in this world wn we see in this § yt in ye describing ye history of X from his incarnation to his ascention, ye holy Ghost pr[e]termitts neu[e]r mentions, neu[e]r seemes to consider, ye passion of X, as though all yt he had suffred for man were nothing in respect of yt he would suffer if ye Iustice of G. had required any heauier satisfaction. The § yn is a sufficient instruction to Timothy to wm ye Epistle is sent, & to vs to wm it is sent yt yrby we might know how to behaue o[u]rs: in ye house of G. wo is ye Xh of G. ye pillar & ground of trueth as it is said in ye v. im[m]ediately before my § & to wc ye § hath ye relation; we know how to behaue o[u]rs: in ye Xh if we know in ye § yt such a mistery of godlines yr is & know wt it is, o[u]r p[ar]ts go are 2. mistery & manifestation, in ye 1 ye Ap[ost]le proceeds thus. 1 he com[m]ends to vs such doct: as is wthout controu[e]rsie & truly yr is enough of yt to saue any soule, yt hath not a minde to wrangle its: into hell, & yn he saies yt this Godlines though it be wthout controu[e]rsie, yet it is a mistery, a secreet, not pr[e]sent, not obuious, not discernible wth ye eye, it is a mistery & a gt mistery not gtest but yet gt, yt is gt enough. he yt knowes it needs noe more/. & yn for 2 p[ar]t wc is ye manifestation of ye mistery, we shall looke vpon yt by all those beames wc shine out of this § ab ortu ad meridiem, from Xs east to his noone, from his first manifesting in his flesh to his receiueing into glory./

1) First yn he proposes doctrine wthout controu[e]rsie, for, quod simpliciter pr[e]dicatur credendum, quod subtilliter disputatur intelligendu[m] est, yt wc X hath plainely d[elivere]d is ye exercise of o[u]r faith, yt wc other men haue curiously disputed, is ye exercise of my vnderstanding. if I vnderstand not yr curious disputations p[er]chance I shalbe not esteemed in this world, but if I beleuie at Xs plaine doct: I am [fol. 45v] sure I shall not be saued in ye next. it is true yt X repr[e]hends ym often, quia non intellexerunt, but wt? scriptures, legem, bec: they vnderstood not ye Scriptures wc they bound to beleiue; it some negligence not to read a proclamation from ye king, it is a contempt to transgress it, but to deny ye power fro[m] wc it is deriu’d, is treason. not to labour to vnderstand ye Scriptures, is to slight G. but not to beleiue ym is to 1 Ioh: 5.10. giue G. ye lie. he makes G. a lyer if he beleiue not ye record yt G. gaue his sonne when I come to heauen I shall not need to aske of st Iohns Angell, nor of his Elders vbi prophetos? vbi Apostoli? vbi Euangelistæ? wr are ye P[rop]hets? wr are ye Euangelists. wr are ye Ap[ost]les? for I am sure I shall se ym yr. but p[er]chance I may be put to 1 Cor. 1.20. aske St: Pauls Question, vbi scribæ? vbi sapientes? wr are ye Scribes? wr are ye wisemen? wr are ye disputers of ye world? p[er]chance I may miss a gt many of ym yr it is yt § yt saues vs, ye interlineary glosses & ye marginall notes (& ye variæ lectiones) controu[e]rsies & p[er]plexities vnder vs, ye will & ye testamt of G. inriching Gen. 3.1. vs, ye Scedules & Codicills of men begger vs. bec: ye serpent was Subtiller yn any he would dispute & com[m]ent vpon Gods Law, & soe deceiued by his subtilty ye word of G. is a Biblia, not bibliotheca, A Booke, a bible, not a library & all Dan: 5.25. yt booke is not written in Baltazzars characters in a Mene, tekel vphor/, in yt we must call in Astrologers & Chaldæns & soothsaiers to enterpret it, yt wc was written so, as could not be vnderstood, was written, saies ye § yr, wth ye fingers of mans hand. it is ye hand of man yt induces obscurities, ye hand of G. hath written as a man may run & read, walke in ye duties of his calling here & attend ye saluation of his soule too; he yt beleiues X & Mahomet indiferently hath not purposed ye right end, he yt beleiues ye word of G. & traditions in differently, hath not purposed ye right way: in my Conveyancie if any thing be interlined, ye interlining must be as well testified & haue some witnes vpon ye endorcemt, as ye Conueyance its: had: wn yr are traditions in ye Xh (as declaratory traditions yr are) they must haue ye same witnesses they must be grounded vpon ye word of G. for yr onely is trueth without controuersie. Ioh: 18.38 Pilat asked X quid veritas? wt was trueth, & he might haue knowne if he would haue stayed, but exiuit saies ye § yr, he went out, out to ye Iewes & yr he could not finde it, yr he neu[e]r thought of it more; aske of X speaking in his word, yt yow shall know, produce ye Record, ye Scripture Iude. 1.3. & yr is a Communis salus, I wrote vnto yow of ye com[m]on Saluation. wt’s that? semel tradita fides, saies yt Ap[ost]le yr, ye faith wc was once d[elivere]d to ye S.ts wr semel is not Aliquando, once, is not once vpon a time, I cannot tell wn; but semel is semel, once is at once. the Gosp: was d[elivere]d altogether, & not by Post Scripts, thus it is If I goe to ye Record, to ye Scriptures, & thus it is if we aske a Iudge, I doe not say ye Iudg, but a Iudg, for ye fathers are a Iudg, a Iudg is a Iudg though yr lye an appeale for him, & will not ye fathers say soe too, quod vbiq[ue] quod semper, yt com[m]on Saluation wc hath bound ye com[m]union of s:ts, yt wc all Xhes haue alwaies thought & taught to be n[ecessa]ry to Saluation, Aske ye Record, aske yt Iudge: & it wilbe soe if yow aske ye counsell on ye other side, aske ye Counsell of Trent its: & ye Idolaters of yt counsell will not say yt o[u]r Xh affirmes an error, nether can they say yt we haue any trueth unaffirm’d, wc ye Primatiue Xh affirm’d to be n[ecessa]ry to Saluation. for those things wc the schoole hath drawne into [fol. 46r] disputation since, as yr forme is in ye beginning of eu[e]ry question to say, videtur quod non, one would thinke it were otherwise, if wn they haue said all I Returne to ye beginning againe, videtur quod non, I thinke it is otherwise still, must I be damn’d? ye euidence for my saluation is my Credo, not yr probo, & if I must get heauen by a syllogisme, my maior is, Credo in deu[m] patrem, I beleiue in ye G. ye father Ioh: 10.29. for pater maior, ye father is g[rea]ter yn all, & my minor shalbe, credo in Deum filiu[m]13.3 I beleiue in G. ye son, qui exiust de pater he came fro[m] G. & my Conclusion wc must proceed from Maior & minor shalbe credo in spiritu[m] sanctu[m][m], I beleiue in ye holy Ghost wo proceeds from ye father & ye son, & this sillogisme brought me into yt militant Xh in my baptisme & this will carry me into yt triumphant, in my transmigration, for doctrine of saluation is m[att]re wthout controu[e]rsie.

Misteriu[m] But yet as cleere as it is, it is a mistery, a secret not yt I cannot see it wth any eyes yt I can bring, not wth ye eye of n[atu]re, flesh & blood haue not reuealed this vnto thee Mar: 16.16. saies X to Peter; not wth ye eye of learning, thou hast hide these things from ye2.25. wise, saies X to his father; not wth ye eye of state, yt wrsoeu[e]r I see good gouermt I should pr[e]sume a good Religion for we doe not admitt ye Xh of Rome; nor wth ye eye of a priuate sense for noe prophesie of any scripture (yt is, noe interpr[e]tation of 2 Pet: 1.20.any scripture) for quid non nisi instinctu dei scitur, prophetia est, yt wc I cannot Gregory. vnderstand by reason but especiall assistance of G. all yt is Prophesie. noe scripture is of priuate interpr[e]tation, I se not this mistery by ye eye of n[atu]re, of learning, of state, of mine priuate sense, but I se it by ye eye of ye Xh, by ye light of faith yt true, but yet organically, instrumtally by ye eye of ye Xh. & this Xh is yt wc propos[es] to mee all yt is n[ecessa]ry to my saluation in ye word; & seales all to me in ye sacramts, if another man see or thinke he sees more then I, if by ye helpe of his Optick glsses or p[er]chance but by his imagination he sees a star or two more yn I doe, in any constellation, yet yt star becomes none of ye constellation, it adds noe limb or member to ye constellation, yt was p[er]fect before, soe if other men see, yt some additionall or traditionall things may adde to ye dignity of ye Xh, let ym say it conducts to ye welbeeing, not to ye very being, to ye existence, not to ye essence of yt1 Tim. 3.9. Xh, for that’s onely things n[ecessa]ry to Saluation. & this mistery is faith in a pure conscience, for yt’s ye same thing wc is called godlines in this § it is to p[ro]fess ye Gospell of X Iesus sincerely & intirely, to haue a conscience testifieing to hims: yt he hath contributed nothing to ye diminution of it, yt he labours to liue by it, yt he hopes to dye in it, yt he feares not to dye for it this is misteriu[m] opertum et 1 Cor: 4.3 apertum hid from those yt are lost but manifested to his S:ts.

Coll: 1.26.It is a mistery & a gt mistery & a gt mistery yt’s next; not yt yr is not a g[rea]tnes Magnu[m]. for yt ye mistery of iniquity is gter yn ye mistery of Godlines, compare Creeds to {Creeds} & ye new Creed of ye Trent Counsell is gter by many Articles yn ye Ap[ost]les Creed compare oathes to oathes; & Berengarians old oath in ye Romane Xh, yt he must sweare to I frangitur et teritur, yt he broke ye flesh of X with his teeth, & ground it with his iawes; & ye new oath of ye Counsell of Trent, yt he must sweare yt{all} those subtile schoole points determined yr, in wc a man haue beleiued ye contrary a few daies before, & yet haue beene a good Romane Catholique too, an true & true de fide, soe true as yt he cannot be saued now, except he beleiue ym to be soe; ye Berengarians oath & ye Trent oath haue much more difficulty in ym, then to sweare yt King Iames is lawfull king in all his kingdomes & go exempt from [fol. 46v] forraine Iurisdiction ou[e]r him; yr is a mistery in iniquity declared in a Creed of iniquity, & in an oath of iniquity gter yn ye mistery of Godlines, but yet this Deut: 30.12.is gt,  yt is gt enough, he needs noe more yt hath this, faith wth a pure conscience, he needs not goe vp to heauen for more, not to a vice god, to an infallible Bishop of Rome, he needs not goe ou[e]r sea for more, saies Moses yr not to ye hills beyond sea, nor to ye Lake beyond sea for G. hath giuen him his station in a Xh, wr this mistery is sufficiently declared & explicated, ye mistery of iniquity may be gt, for it hath wrought a gt while; I am operatur 2 Thess: 2.7 saies ye Ap[ost]le in his time ye mistery of iniquity doth already worke, & it is likely to worke still, it is but a litle while since we saw it worke vnder in Parliamt. ground in a vault, but if (as hath bin lately, royally & religiously intimated to vs all) yr insolencie haue soe farr infatuated ym as to thinke yms: at an Ioh: 5.17. end of yr worke, & promise yms: an holy day, our assurance is in this, Pater operatur adhuc et ego operor saies X, my father workes yet, & I worke & if amongst vs ye father worke & ye son worke, for all ye vaine hopes of some & ye vaine feares of others, ye mistery of godlines will stand & glow grow.

2)Now how far this mistery, this gt mistery, this mistery wthout controu[e]rsie is reuealed in this §, we are to looke by ye seuerall beames yrof, of wc ye first is, manifestatus Psal: 19.2 in Carnæ, G. was manifested in ye flesh, Cæli enarrant, saies Dauid, ye heauens declare ye glory of G. & yt should be ye harmony of ye spheres, invisibilia conspiciuntur, Rom: 20. sayes St: Paule, invisible things of G. are seene in ye visible & yt should be ye prospect of this world. ye knowledg of G. was often manifested in ye P[rop]hets, he foretold, go he foresaw, his wisedome was often manifested in ye water, consider it at least in ye red sea, & in Pharaoh, if yow will bring it noe neerer home, & in ye fire, consider it at least in ye fiery fornace, if yow will bring noe neerer home, his knowledg, his wisedome, his power, his mercie his iustice, all his attributes are alwaies manifested in all his workes; but deus in Carne, yt ye p[er]son of G. G. hims: should be manifested & manifested in our flesh, ineffabile omni sermoni, omni ignotu[m] intelligentiæ, ipsi Angelorum Primati non agnitum, & if ye Primate of ye Angells, ye highest order of ym, yt stand in Gods sight know it not, if noe vnderstanding were able to conceiue it yt had all ye refinings & concoctions, yt study & speculations & zeale to be vir desiderioru[m] (as ye Angells said to Daniell) a man yt desired to dwell vpon ye meditation of his G. could giue, must not I wo alwaies come wth Moses vncircumcised lips, not to speake p[er]suasiuely, & alwaies with Ieremies defect, puer sum, nescio loqui, not to speake plainely, come now wth Zacharies dumbnes not to speake at all in this mistery? but harkning to yt wc he, wo onely knew this mistery hath said, verbum caro factu[m] est (ye word was made flesh, & deus manifestatus est in carne, G. was manifested in ye flesh, rest mys: in his word, & pray yow in Xs stead to doe soe too, in this & all misteries of your Saluation, to rest vpon ye onely word of G. for in Fulgen: this p[ar]ticular it is not misgrounded, nor mis collected by him, wo saies, o[mn]es pene errores, almost all errors haue p[ro]ceeded out of this, yt this gt mistery yt G. was manifested in ye flesh, aut non omnino, aut non sicuti est creditu[m] is ether not at all, or not aright beleiued, yt Iewes beleiue it not at all: [fol. 47r] & to ym Tertullian saies enough, since out of yr P[rop]hets they confess, yt wn ye Messias should be manifested now saies he, wt could they suffer? they say they must suffer banishm:t, et vbi dispensio gentis quæ iam exterris? saies he, whether shall yt Nathan be banished wc is already in banishmt, & dispersion, redde statu[m] Iudæis, Let ye Iewes show a state, a com[m]on wealth, a gou[ern]mt, Magistrates, Iudicatores, Merchandize & armes, Let me show me something to loose for a Messias, & yn let ym looke for a Messias. ye Iewes are within ye non omnino, they beleiue not this mistery at all; & yn for ye non sicut est for ye not beleiuing it aright; as ye old Valentinians are renewed in ye Anabaptists (for both deny yt X tooke flesh of ye Virgin) soe ye old Manicheans are not renewed but exceeded in ye transsubstantiations, for they said ye body of X was left in one place, in ye sun, these say it is vpon as many tables & in as many boxes as they will. but whether ye manifestation of G. in ye flesh were referred to ye incarnation of X, or to his declaration wn ye wise men of ye East came to see him at Bethleem, whether wn it was done, & wn it was declared to be done hath admitted a question, bec: ye Westerne Xh hath called yt day of their coming to him ye Epiphany &amamp; Epiphany is manifestation, yn go is G. manifested vnto vs, wn as these wise men offred yr mirrhe & frankencense, we offer ye Sacrifice of prayer, & as they offred yr gold, we offer our temporall wealth for ye glory of X Iesus. & wn ye loue of him corrects in thee ye intemp[er]ances of adoring thy flesh, yn essentially is this Epiphany, G. is manifested in ye flesh, in thy flesh. Iustificatus in spiritu. Rom 8:3. Now wn he was iustified in ye flesh, it behoued him to be iustified in ye spirit, for he came in similitudine[m] carnis peccati, they tooke him for a sinner, & they saw him conu[e]rse with sinners, for any thing they could see it might haue beene caro peccati, mer sinfull flesh, & they saw enough to make ym sure it was Caro mortis mortall flesh; though hims: was panis de cœlo, bread fro[m] heauen, yet hims: was hungry. 2 Cor:13. & though he were fons peremis, an eu[e]rlasting spring, yet hims: was thirsty, though he were deus totius consolationis, yt G. of all comfort, yet his soule was heauy vnto death & though he were dominus vitæ, ye L. of life, yet death had dominion ou[e]r him, wn go X was manifested in ye flesh, flesh subiect to death, death wc was ye reward of sin & would take vpon him to forgiue sins, & behooueth him to be extraordinarily iustified extraordinarily declared to ye world & soe he was iustified in Spiritu in ye Spirit; first in Spiritu Sancto in in ye sp: in ye holy Ghost, both wn ye holy Gh: was sente to him, & wn ye holy Gh: was sent by him fro[m] him ye holy Gh: was sent to him in his baptisme. & it tarried vpon him; X was not; a Xian is not iustified by one access, one visitation, one approach of ye holy Gh: not by by one religious Act act Gal: 3.3. it is a p[er]manencie, a p[er]seuerance yt iustifies: yt foolishnes & yt fascination (as ye Ap[ost]le saies) yt witchcraft wc he imputes to ye Gallathians is not soe worne out but yt yr are foolish & bewitched Galathians still, yt yt begun in ye sp. & will be made p[er]fect in ye flesh, yt receiued yr, Xianity in one Xh & attend a confirmation, a better state in a worse, X was iustified by ye holy Gh: wn ye holy Gh: came vnto him, soe he was wn he came from him, at Pentecoste vpon his Ap[ost]les & yn he came in tongues in fiery tongues; X was not, a Xian is not iustified in silence but in declarations, in open p[ro]fessions, in tongues & not in darke & ambiguous speaches, nor in faint & deretractable speeches but in fiery tongues fiery yt is feruent fiery, yt is cleere he was iustified soe, a spiritu sancto, & he was a spiritu sancto, by his owne spirit not onely by yt protestation of his, wo can accuse mee of any sin for st Paul could say he was vnreprochable in ye sight of men, & yet he could not chuse but say quoru[m] ego maximus yt he was ye gtest sinner of all men I wretc were a miserable man if I could accuse X of noe sin, if I could not approue all my sins his I were vnder a heauy condemnation; but yt wc we entend by his being iustified a spiritu suo, by his owne sp: is not by ye testimony yt he gaue of hims:, but by yt sp: yt Godhead yt dwelt [fol. 47v] bodily in him & declared him & iustified him in yt high power & practise of miracles wn X came into ye world, as if he had come a day before any day, a day before Moses his in principio, before yr was any creature, for wn X came yr was noe creature yt could exercise any n[atu]rall facultie in oppositions to his purposes, wn n[atu]re his vicegerent gaue vp her sword to his hands, wn ye sea shut vp hers: like marble & bore him, & ye earth opened hers: like a booke to d[eliver] out her dead to wait vpon him, wn ye winds in ye midst of yr owne roring could heare his voice, & death its: in putrid & corrupt carcases could heare his voice & wn his owne body, wm his owne soule had left & abandoned was not abandoned by his sp: by his Godhead (for ye deity dep[ar]ted not fro[m] ye body of X) yn was X especially iustified by his spirit wn he raised hims: fro[m] ye dead, he was iustified in spiritu sancto, & in spiritu suo, two witnesses were enough for him; adde a 3d for thys: & iustificetur in spiritu tuo. Let him be iustified in thy Spirit, G. is safe enough in hims: & yet it was a good del declaratory addition, yt ye Publicans iustified G.; wisedome Luk: 7.29 is safe enough of hers: & yet wisedome is iustified of her children. X is sufficiently Mat. 2.19. iustified, but instificetur in spiritu tuo in thy spirit; to say if I consider ye Talmud X may as welbe ye Messias as any wm ye Iewes place yr marke vpon; If I consider ye Alchoron, X is like enough to be a better P[rop]het yn Mahomet. If I consider ye argumts ofye Arrians, X may be ye Son of G. for all yt; If I consider ye Xh of Rome & ours he is as likely to manifest in his owne word as yr in yr word, to say but soe X may be G. for any thing I know, this is but to baile him, not to iustifie him, not to acquit him, but to put him ou[e]r to ye Sessions, to ye gt sessions wr he shall iustifie hims:, but none of ym wo doe not iustifie him, testifier for him, in spiritu suo sincerely I yr soules, nay that’s not enough, to iustifie is an act of 1 Cor: 2.2. declaration, & noe man knowes wt is in man, but ye spirit of man; & go he yt leaues any outward thing vndone yt belongs to his calling for X, is soe far fro[m] haueing iustified X, as yt at ye last day he shall meet his voice wth ym yt cried crucifiye & wth them yt cryed not X but Barrabas, if thou doubt in thy heart, if thou disguise in thy actions, non iustificatur in spiritu tuo, X is not iustified in thy sp: & yt’s it wc concernes yee most, X had all his testimony & more visus ab. Angelis. Visus ab AngelisHe was seene of Angells, wc is not onely visited by Angells, serued by Angells waited vpon by Angells, soe he was & he was soe in eu[e]ry passage, in eu[e]ry step, an Angell told his mother yt he should be borne, & an Angell told ye sheep-heard yt he was borne, & yt wc directed ye wise men of ye East wr to finde him wn he was borne is also beleiued by some of yeAngells Ancients to haue beene an Angell in ye likenes of a starr wn he was tempted by ye Deuill, Angells came & ministred Mat: 4.2 vnto him, but ye Deuill had left him before, his owne power had dissipated his: Luk: 22.43In his Agony in ye Garden, an Angell came fro[m] heauen to strengthen him but he had recouered before, & come to his veruntamen, not my will but thine be Mat: 26.53done; he told Peter, he could haue more then 12 Legions of Angells to assist him, but he would not haue ye assistance of his owne sword; he denyes not that wc ye Deuill saies, yt ye Angells had in charge, yt he should not dash his foote Mat: 4.6. ag[ain]st a stone, but they had an easie seruice of this, for his foot neuer dasht, neu[e]r stumbled, neu[e]r tript at any way, as soone as any stone lay in his way, an Angell reou’d it. he rowld away ye stone from ye Sepulchre, yr ye Angell testified Math: 28.2.to ye woman yt sought him, not onely yt he was not yr (yt was a poore comfort) but wr he was, he is gone into Galilee & yow shall finde him yr also ye Angell testified to ye men of Galilee yt lookt after him, not onely yt he was gone vp (ytAct: 1.2.was but a poore comfort), but yt he should come again, ye same Iesus shall come as he went; yr in heauen they p[er]forme yt seruice, whilst he staies yr wc they are Heb: 1.6. called vpon to doe; Let all ye Angells of G. worship him, & in iudgdmt wn ye Son of Man shall come in his glory, all ye holy Angells shalbe wth him in eu[e]ry point of yt gt compass, in eu[e]ry Arch, in eu[e]ry section of yt gt circle, of wc noe man knowes [fol. 48r] the diameter, how long it shalbe from Xs first com[m]ing to his second, visus ab Angelis he was seene, he was visited, he was waited vpon by ye Angells, but yr is more intended in this then soe / X was seene of ye Angells otherwise now, yn eu[e]r before, something was reuealed to ye Angels yms: concerning X hims: wc they knew not before, at least not soe as they knew it now; for all ye Angels doe not alwaies know all these things, if they had yr would haue beene noe dissension, noe difference, noe strife betweene ye two Dan: 10. 13 Ap[ost]les Angells, ye Angell of Persia would not haue withstood ye other Angell 21 days; neither would haue resisted Gods purpose if both had knowne it; st Dionis wo considers ye names & n[atu]res & places & appr[e]senhensions of Angells most of any, obserues of ye highest orders of Angells ordine[m] supremi ad Iesu aspectu[m] hæsitabant. ye highest of ye highest orders of Angells were amazed at Xs com[m]ing vp in ye flesh; it was a new vnexpected Esa: 63.1. thing to see X come thither in yt manner, there they saw with amazemt quis isti? wo is yt cometh fro[m] Edom, wth died garmts. from Bazrah? & X answers yr, ego, it is I, I yt speake in righteousnes I that am mighty to saue. ye Angells reply, wrfore are thy Garmts. red, like him that treadeth ye winepress, & X giues them satisfaction Calcaui, yow mistake not ye m[att]re, I haue troden ye winepress, & Calcaui solus I haue troden ye winepress alone, & of ye people yr was none wth mee; ye Angells then knew not this, not all this, not all ye p[ar]ticulars of this, ye mistery of Xs incarnation for ye redemption of man ye Angells knew in g[ene]rall, for it was com[m]une quodda[m] principiu[m]; it was ye g[ene]rall marke to wc all yr seruice, as they were ministring spirits was directed, but for p[ar]ticulars as amongst ye P[rop]hets, some of ye later order vnderstood Psal: 119.100 more yn ye former, I vnderstand more by ye Antient (saies Dauid) & ye Ap[ost]le vnderstood more then ye P[rop]hets, euen of those things wc they had p[ro]phesied; this mistery in other Ephes: 3.8. ages was not made knowne as it is now reuealed vnto ye holy Ap[ost]les; soe ye Angells are come to know some things of X since X came in another manner then before & this may be yt wc st: Paul intends, wn he saies he was made a minister of ye Gosp: to ye entent 1 Pet: 1.12. yt now principalities & powers in heauenly places might be knowne by ye Xh; ye maniffold wisedome of G. & st: Peter also speaking of ye Administration of ye Xh expresses it soe, yt ye Angells desire to looke into it, wc is not onely yt wc s:t Aug: saies, Imotuit a sæculis p[er] ecclesiam Angelis, yt ye Angells saw ye mistery of Xian Religion from before all beginnings & yt by ye Xh, quia ipsa ecclesia illis in deo apparuit, bec: they saw in G. ye future Xh. from before all beginnings, but euen in ye propagation & administration of ye Xh they se many things now wc distinctly, effectually, experim:tally as they doe now they could not see before. And soe to this purpose visus in Nobis 1 Cor: 4.9. X is seene by ye Angells in vs, in o[u]r conu[e]rsation now, spectaculu[m] sumus, saies ye Ap[ost]le we are made a spectacle to men & Angells ye word is yr Theatru[m], & soe st Ierome reads it, & go let vs be carefull to play those parts well, wc euen ye Angells desire to see well acted Let him yt findes hims: to be ye honester man by thinking so think, ye name of G. yt he hath a p[ar]ticular tutelar Angell, it will doe him noe harme to thinke soe, & let him yt thinkes not soe, yet thinke soe far as conducts to ye support of Gods children, & to ye ioy of ye Angells yms: & to ye glory of G. ye Angels doe see mens p[ar]ticular actions. & yn if thou wouldest not sollicit a womans chastity if her seruant were by to testifie it, nor calumniate an absent p[er]son in ye kings eare, if his friends were by to testifie it, if yt canst slumber in thys: yt maine consideration yt ye eye of G. is alwaies vpon thee open, yet haue a litle religious ciuility & holy resp: euen to those Angells yt see thee, yt those Angells wc see X Iesus now sate downe in glory at ye right hand of his father, all sweet wip’d from his browes, & all teares from his eyes all his stripes healed, all his blood stanched, all his wounds shutt vp, & all his beauty re returned there, wn they looke downe hither to see ye same X in thee, may not see [fol. 48v] him scourg’d againe, wounded, torne, & mangled againe in thy blasphemings nor crucified againe in thy irreligious conu[e]rsation, visus ab Angelis, he was seene of ye Angells, in hims: whilst he was here, & he is seene in his s:ts vpon earth by Angells now & shalbe so till ye end of ye world, wc s:ts he hath gathered fro[m] ye Gentiles, wc is ye next branch, Prædicatus Genti[bus] he was preached to ye Gentiles

Prædicatus Gentib[us]. Mercie & trueth mett together, saies Dauid eu[e]rywr in Gods proceedings they meet together, but in noe wr closer yn in calling ye Gentiles; Iesus X was mad a Minister Psal: 85.10./ of ye Circumcision for ye trueth of G. wrin consisted yt trueth to confirme ye p[ro]mises made vnto ye fathers, saies ye Ap[ost]le yr & yt’s to ye Iewes, but was X a minister of ye Circumcision, onely, for yt, onely for ye trueth: noe trueth & mercy mett together as it followes yr, & yt ye Gentiles might glorifie G. for his mercie; ye Iewes were a holy Nation, yt was yr Addition Gal: 2.15. Gens sancta, but ye addition of ye Gentiles was, peccatores, sinners. we are Iewes by n[atu]re, & not of ye Gentiles, Sinners, saies S:t Paule he yt touch’d ye Iewes, touch’d ye Aple of God eye, & for yr sakes G. rebuked kings & said touch not mine Annointed, but vpon ye Gentiles, not onely dereliction but indignation & consternation & deuastation & extermination eu[e]rywr interminated, inflicted eu[e]rywr & eu[e]rywr multiplied. ye Iewes had all kinds of assurances & tyes vpon G. both Law & custome, they both pr[e]scribed in G. & G. hath bound hims: to ym, by p[ar]ticular conueyances, by a conueyance Exod: 49. written in ye flesh, I haue grauen thy name in ye palmes of my hands but for ye Gentiles they had none of these assurances, wn they were wthout Eph. 2.12. X, saies ye Ap[ost]le, haueing noe help, yt is noe couenant to ground a hope vpon, yea more, wthout G. in this world to contemplate G. hims: & not in X is to be wthout G. & yn for X to be pr[e]ached to such as these to make this sun to sett att noone to ye Iewes, rise at midnight to ye Antipodes, to ye Gentiles, this was such an abundant, such a sup[er]abundant mercy as might seeme almost to be aboue ye bargaine, aboue ye contract betweene X & his father more yn was conditioned & decreed for ye price of his blood & ye reward of his death, for wn G. said I will deClare clare my decree, yt is, wt I intended to giue him, wc is expressed thus, I will sett him my Psal: 2. King vpon my holy hill of Sion, wc seeme to concerne ye Iewes onely  G. adds then postula a me, petition to mee, make a new suit to me, et dabo tibi gentes, I will not onely giue thee ye Iewes but ye Gentiles for thine Psal: 97.1. inheritance. & go lætentur Gentes, saies Dauid, Let ye Gentiles reioyce & we in ym, yt X hath asked vs at his fathers hand & receiued vs & lætentur insulæ, saies ye P[rop]het too, Let ye Ilands reioyce & we in ym, yt he hath raised vs out of ye sea, out of ye Ocean sea yt ou[e]rflowed all ye world with ignorance, & out of ye Mediterranean Sea, yt hath flowed into soe many other Creditus mundo Lands, ye sea of Rome, ye sea of sup[er]stition. There was yn a gt mercie in yt prædicatus Gentibus, he was preached to ye Gentiles, but ye gt power is in ye next Creditus mundo, yt he was beleiued in ye world, we haue a calling in o[u]r Xh yt makes vs pr[e]achers, & we haue Canons in o[u]r Xh yt makes vs preach, & we bring a duty & finde fauour, yt makes vs pr[e]ach here, yr is a power here yt makes bills of Preachers, but in whose power it is to Heb: 2.6. make bills of Beleeuers, oportet accedentem credere (saies S:t Paul) he yt comes hither should beleiue before he comes, but benedictus sis egrediens [fol. 49r] G. bless yow with ye power of beleiuing wn yow goe from hence, wr St: Iames saith 1.22. yow deceiue yours: if yow be hearers & not doers, how farr doe yow deceiue yo[u]rs: if yow come not halfe way, if yow be hearers & not beleiuers? Tiberius wo spake all vpon disguises tooke it ill if he were not beleiued, he yt was crucified vnder Tiberius, wo alwaies speakes clearely takes it worse if he be not beleiued, for he hath reduced all to ye tantum[m]odo crede, onely beleiue & thou art safe. If we take it higher or lower, either aboue in hearing onely, or below in working onely we may miss. It is not enough to heare sermons, it is not enough to liue in honest morall life, but take it in ye midst & yt extends to all, for yr is noe beleiuing without hearing, nor working without beleiuing, be pleased to consider this gt worke of beleiuing in ye m[att]re, wt it was yt was to be beleiued, yt, yt Iesus whose father & mother & Brothers & sisters they knew must be beleiued to be of another family, & to haue a father in another place, & yet to be as old as his father, & to haue another proceeding from him, & yet he to be noe older, yn yt p[er]son which proceeded from him, yt, yt Iesus, wm they knew to be ye Carpenters sonne, & knew his worke must be beleiued to haue sett vp a frame yt reached to heauen, out of wc noe man could & in wc any man might be saued, was it not as easie to be beleiued yt those teares wc they saw vpon his cheekes were pearles, yt those drops of blood wc they saw vpon his backe were rubies, yt yt spittle wc they saw vpon his face was enam[m]ell’d yt those hands wc they saw buffett him were reached out to sett him in a throne & yt yt voice, wc they heard cry crucifige, crucifie him, was a vinat rex, long liue Iesus of Nazareth King of ye Iewes, & to beleiue yt from yt man, yt worme & noe man ingloriously traduced as a Coniurex, ingloriously appr[e]hended as a theefe, ingloriously executed as a Traitor, they should looke for glory & all glory & eu[e]rlasting glory, & from yt melancholy man wo was neu[e]r seene to laugh in all his life, & whose soule was heauy vnto death, they should looke for ioy, & al ioy & eu[e]rlasting ioy, & for Saluation & eu[e]rlasting Saluation from him wo could not saue hims: from ye ignominy fro[m] ye tormt from ye death of ye cross; if any state, if any Convocation, if any wise man had been to make a Religion, a Gospell, would he not haue propos’d a more probably, & more credible Gospell to mans reason then this? Be pleas’d to consider in ye manner too, it must be beleiued by pr[e]aching, by ye foolishness of preaching, saies ye Ap[ost]le by a few men yt could giue noe strength to it, by ignorant men yt could giue noe reason for it, by poore men yt could giue noe pensions, nor pr[e]fermt in it yt this should be beleiued, & beleiued thus & beleiued by ye world, ye world yt knew Ioh: 1.10. him not, ye he was in ye world & ye world knew him not; ye world yt hated him, wo would make ym know him, I haue chosen yow (saies X) & go ye world hateth yow 15.19 ytwn yn, wn mundus totus in maligno positus, ye world & all ye world not onely 1 Ioh: 5.19. was, but was laid in malignity & opposition agst X, yt yn ye world, & all ye world ye world of ignorance & ye world should beleiue ye Gospell, yt yn ye Nicodemus, ye learned & powerfull men of ye world, should stand out noe longer but to yt one Probleme, Quomodo, how can a man be borne againe yt is old, & pr[e]sently beleiue yt a man might be borne againe euen at ye last gasp, yt yn they wc followed him should stand noe longer vpon yr durus Sermo, yt it was a hard saying yt they must eat his flesh & drinke his blood, & pr[e]sently beleiue yt yr was noe saluation, except they did eat & yt flesh & yt blood, & yt Mary Magdalene wo was not onely tempted (is yr any yt is not soe?) but ou[e]rcome wth ye temptation (& how many are not soe?) & possessed wth y deuill, should pr[e]sently hearken after ye powerfull charme of ye Gosp: & pr[e]sently beleiue yt she should be welcome in his armes after all her p[ro]stitutions; yt ye world, this world, all this world shold [fol. 49v] Rom: 2.23 beleiue this & beleiue it thus, this was ye Ap[ost]les Altitudo diuitiaru[m], ye depth of ye riches of Gods wisedome, & this is his Longitudo & Latitudo, ye bredth & length, & height & depth wc noe man can comappr[e]hend, the   as rose vp Act: 5.36. dicens se e[ss]e aliquem he saies he was some body & prou’d noe body: Simon Magus rose vp, dices se e[ss]e aliquem magnu[m], saies he was some g[rea]t body & he prou’d as litle; X Iesus rose vp, & said hims: not to be some body nor some gt body but yt yr was noe body else, noe other name geuen vnder heauen, wrby we should be saued & was beleiued. & go is any man thinke to destroy this g[ene]rally by making hims: a woefull instance to ye Contrary, X is not beleiued in all ye world, for I neu[e]r beleiued in X; soe poore an obiection requires noe more answere, but yt yt will still be true in ye g[ene]rall; man is a reasonable Creature, though he be an vnreasonable man./

Receptus in gloria./Now wn he was thus pr[e]ached to ye Gentiles & thus beleiued in yt world, yt is meanes thus established for beleiuing in him, he had done all yt he had to doe here & go Receptus in gloria, he was receiued into glory, he was receiued assumed, taken, go he did not vanish away, he had noe ay aery, noe imaginary, noe fantasticall body, he was true man, & yn he was receptus, reassumed, taken again, & soe was in glory before & go was true G. this wc we are faine to call glory is an inexpressible thing & an incom[m]unicable 48.11. surely I will not giue my glory to another, saies G. in Esay, we finde gt titles attributed to, & assumed by Princes both sp[i]r[itu]all & temporall: calcitudo vestra & vestra Maiestas is daily giuen, & duely giuen amongst vs; & sanctitas vestra & vestra beatitudo is giuen among others; AbenEzra, & some other Rabins mistake this m[att]re soe much as to deny yt any 1 King: 12.9. p[er]son in ye old Testamt eu[e]r speakes of hims: in ye plurall number, nos we 22.3. yt’s mistaken by ym, for yr are examples, but it is more mistaken in practice by ye Generalls, nay Prouincialls of some orders of Friers wn they In Libros Porrett: in Math: &c. signe & subscribe in forme & stile of Princes, Nos Frater We Fryar N: &c. It is not hard to name some yt haue taken to yms: ye Addition of Diuus in yr life time, A stile soe high as yt Bellarmine denyes yt it app[er]taines to any St: in heauen, & yet these men haue canonized yms: wthout ye consent of Rome, & yet remain’d good sonnes to yt mother too, we shall finde in antient stiles yt high stile, Æternitas nostra, o[u]r Eternity & not onely in antient, but in o[u]r daies another equall to yt giuen to a Particular Cardinall, numen vestru[m], your Godhead; we finde a L[ett]re in Baronius to a Pope from a king of Brittaine, & soe Baronius leaues it, & does not tell vs wc Brittaine, he could be content to haue it thought ours, But hee that hath abridged his booke, hath abridg’d his britaine too, yr it is Britannia minor; but he was a king & go had power, if he fil’d his place, & wisedome too, if he answered his name, (for his name was Solomon) & this king we finde reduced to this lownes as yt he writes to yt Bishop Audrean. 2. in yt stile, precor omnipotentia[m] dignitatis vestræ, he giues him ye title of G. Almighty, but 2 or 3 yeares before he was farr from it, yn wn he writ he plac’d his owne aboue ye Popes; but it is a slippery declination if it be not a pr[e]cipitation to come at all vnder him, great titles haue beene taken, Ambition goes farr & gt giuen, flattery goes as farr, gter yn this in ye § perchance haue, but it hath not fallen wthin my narrow reading & obseruation yt euer Prince tooke [fol. 50r] yt eu[e]r subiect gaue this title, gloria nostra or vestra, may it please yo[u]r glory, or it hath seem’d good to our glory; glory be to G. on high, & glory to ye father & to ye son & to ye holy Gh: & noe more as long as yt Scurfe yt Leprosie sticks to eu[e]ry thing in this world Vanitas Vanitatum, yt all is Vanity can any glory in any thing of this world be other yn Vaineglory? wt title of hono[u]r hath any man had in any Estate in Court yt some Prison in yt state hath not had men of yt title in it? nay wt title hath any Heralds booke yt Lucifers booke hath not? or wo can be soe g[rea]t in this Pro: 25.27. world, but yt as gt as he haue p[er]ished in ye next? As it is not good for men to eat too much hony, soe for men to search yr owne glory is not glory, Crownes are ye Emblemes of Glory, & Kings out of yr abundant g[rea]tnes & gdnes deriue & distribute Crownes to p[er]sons of title, & by those Crownes & those titles they are Consanguinei Regis ye Kings Cosins: X Iesus is crown’d wth glory in heauen & he sheds downe Coronetts vpon yow, honour & blessings here, yt yow might be Consanguineus Regis,  contract a sp[i]r[itu]all Kinred wth yt King, & be Idem spiritus cu[m] domino, as inseperable fro[m] his father as he hims: is; ye glory of Gods sts: in heauen is not soe much to haue a Crowne, as to lay downe yt crowne at ye feet of ye Lambe; ye glory of gd men here vpon earth, is not soe much to haue honour & fauour & fortune, as to imploy these beames of glory to his glory yt gaue ym. In our poore calling G. hath giuen vs grace, but grace for grace (as ye Ap[ost]le saies) yt is grace to deriue & conuey & seale grace to yow; to those of higher ranke G. hath giuen glory, & glory for glory, glory go to glorifie him, in a care of his glory, & bec: he dwells in Luce inaccessibili, in glorious Light, wc yow cannot see here; glorifie him in yt wr in yow may see him, in yt wrin he hath manifested hims: glorify him in his glorious Gosp: imploy yowr beames of glory, honour, fauour, fortune in transmitting his Gosp: in ye same glory to your children, as yow receiued it from your fathers, for in this consists this mistery of Godlines, wc is faith wth a pure Conscience & in this lies your best Euidence yt yow are already co=assumed wth X Iesus into glory by haueing soe laid an vnremoueable hold vpon that Kingdome which he hath purchased for yow wth ye inestimable price of his incorruptible blood. To wc glorious Sonne of G. &c./

coram 92g2.) 1620

Publishing statement

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

Transcription notes

Transcription by Johanna Harris

Transcription proofread by Sebastiaan Verweij.

Transcription coded by Elizabeth Williamson.

The Manuscript

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

Manuscript Content

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

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

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

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

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

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

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

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

Physical Description

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

Hand(s) description

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

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