OESJD II.6; on 1 Tim. 3.16

[fol. 33r] 1 Timothy: 3:16.
And, wthout Controuersy, greate
is the Mystery of Godlynesse: God
was manifest in the flesh, Justifyed
in ye Spirrit, seene of Angells, prea
ched vnto the Gentills, Beleeued in
the world, Receiued into Glory

This is noe Text for an Howre-glasse. If God would offer me Ezekiahs signe, Vt reuertatur vmbra, yt the Shaddow might goe backward vppon ye Diall; or Josuahs signe, vt sistat Sol, yt ye Sunne might stand still all ye Day: this were Text enough to imploy all the Day [fol. 33v] & all the dayes of our Life. The Lent wch wee beginne now, is a full Tithe of ye yeare; but ye Howre wch we begine now, is not a full Tithe of ye day, & therfore we should not grudge all yt. But payment of Tithes is growne matter of Controuersy, & we by our Text, are directed onely vppon matter wthout Controuersy – And wthout Controuersy.

Heere is the Compase yt the Essentiall word of God, ye Sonne of God, Christ Iesus went. He was god humbled in the Flesh, He was man receiued into Glory. Heere is ye Compasse yt the written word of God went, the Bible, yt begunne in Moses in Darknesse (in ye Caos) & it ends in St John in cleerenesse, in Reuelation. Heere is the Compasse of all time, as time was was [fol. 34r] distributed in the Creation, Vespere et mane, darkness & then Light; the Eueninge & the Morninge made ye Day; Mystery and Manifestation make ye Text. The Doctrine of ye Present Season is Mortification, Humiliation; & ye Experience of the Present Place where wee stand now in Court, is That the glory of the Persons in whose presence wee stand, occasions Humility in vs, the more glorious they are, ye humbler we are. And there to consider Christ as he is receiued into Glory, is as much the way of our Mortification & humiliation; as to consider him in his Passion, in his Examination. At least how smal accoumpt should we make of those thinges, wch we suffer for Christ in this world? when we se in this Text That [fol. 34v] in discribinge ye History of Christ from his Incarnation to his Ascension, the Holy Ghost pretermitts, neu[er] mentions, neu[er] seemes to consider ye Passion of Christ, as though all yt he had suffered for man, were nothinge to in respect of yt wch he would suffer, yf ye Justice of God had required any heuiour satisfaction. The Text then is a sufficient instruction for Timothy to whome this Epistle is sent, & to vs to whome it is sent too, yt thereby we might know how to behaue our selues in the House of God, wch is the Church of God, ye Piller & ground of Truth, as is sayde in the Verse immediatly goinge before ye Text, & to wch ye Text hath 1 Tim: 15 relation. We know how to behaue our selues, in the Church, yf we know in [fol. 35r] the Text, yt such a Mystery of Godlynesse there is, & know wt it is. Our Parts therefore are but 2, Mystery, & Manifestation; In ye first ye Apostle proceeds thus, First he recommends vnto vs such Doctrine as is wthout Controuersy; & truly there is enough of that to saue any Soule, yt hath not a minde to wrangle it selfe into Hell. And yn he sayes yt this Godlynesse, though it be wthout Controuersy, yet it is a Mystery, a Secrett, not Present, not obuious, not discernable wth eu[er]y Eye. It is a Mystery, & a greate Mystery; not ye greatest, yet greate, yt is great enough; He yt knowes that, needes noe more. And then for ye 2d. Part, wch is the [fol. 35v] manifestation of the Mystery, wee shall looke vppon yt by all those beames wch shine in this Text Ab ortu, ad meridiem, from Christs East to his Noone; from his first Manifestation, in the Flesh, to his receiuing into Glory.

First then he proposes Doctrine wthout August: Controuersy, for Quod simpliciter prædicatur, credendu[m]; Quod subtiliter disputatur intelligendum est, That which Christ hath plainely deliu[er]ed is the Exercise of my Fayth, yt wch other men haue curiously disputed is the Exercise of my Vnderstandinge, yf I vnderstand not theyre curious disputations perchaunce I shall not be accoumpted of in this World, but yf I beleeue not [fol. 36r] Christs plaine Doctrine, I am sure I shall not be saued in the next; It is true yt Christ reprehends ym often Quia non Intellexerunt, but what? Sprituras, Legem, Because they vnderstoode not ye Scriptures, wch they ought to beleeue. It is some necligence not to reade a Proclamation from ye Kinge, It is a contempt to transgresse it; but to deny ye Power from whence it is deriued, is Treason. Not to Labor to vnderstand ye Scriptures, is to slight God. but not to beleeue ym, is to giue god ye Lye, He makes god a Lyer, yf 1. John. 5.10 he beleeue not the record yt god gaue of his Sonne. When I come to Heauen I shall not neede to aske of St Johns [fol. 36v] Angell nor his Elders, Vbj Prophetæ? Vbi Euangelistæ? Vbi Apostolj? Where are ye Prophetts, where are ye Apostles, where are ye Euangelists, for I am sure I shall see ym there. But perchaunce, I may Cor: 1.120. be putt to aske St Paules Question Vbj Scribæ, Vbi Sapientes? Where are ye Scribes, where are ye Wise-men, where are ye disputers of this World? Perchaunce I may misse a greate many of ym there. It is ye Text yt saues vs: ye interliniary Glosses, & Marginall Notes, & ye Variæ Lectiones (diuers readinges) Controuersies & Perplexitys vndoe vs; The Will, ye Testamt. of God inriches vs; The Scedules Gen:3.1. ye Codicils of men begger vs. Because ye Serpent was subtiler yn any, he would Cor: 2.11 Dispute & Comment vppon Gods Law, [fol. 37r] & soe deceiued by Subtilty. The word of God is Biblia, it is not Bibliotheca; a booke, a bible, not a Library. And all yt booke is not written in Balthazars Dan: 5. 25. Character in a Mene Mene tehkel vpharsin; yt we must call in Astrologers, & Caldeans & South-sayers to interpret it. That wch was written soe yt it could not be vnderstood, was written sayth ye Text there, wth ye fingers of God Mans hand: verse. 5 It is ye hand of man yt induces obscuritys. The hand of god hath written soe that a man may turne & reade, walke in ye Wayes of his Callinge heere, & attend the Saluation of his Soule too. He yt beleeues Christ & Mahomet indifferently hath not proposed ye right end; He yt beleeues the word of god & traditions indifferently, [fol. 37v] hath not proposed ye right way. In any Conuayaunce, yf any thinge be interlined, ye inter-lininge must be as well testifyed & haue ye same witnesses on yt Indorsmt. as ye Conuayaunce had: where there are Traditions in the Church (as declaratory Conditions there are) they must haue ye same wittnesses they must be grownded vppon Gods word. For there only is truth wthout Controuersy. John.18.13. Pilatt asked Christ Quid veritas? Wt was Truth? & he might haue knowne yf he would haue stayed; but Eiuit; sayth ye Text there, he went out, out to ye Jewes, & there he could not finde it, there he neu[er] thought, of it more: Aske of Christ speakinge to ye in his word, there you shall know Produce ye Record, ye Scripture, & there is Communis salus. I wrote vnto you of the [fol. 38r] Commune Saluation: what’s that? Semel tradita fides, sayth yt Apostle there, The Fayth ytwch was once deliu[er]d to ye Saintes. Where Semel is not Aliquando, once, is not, once vppon a time: But Semel is Simul; once is at once. The Ghospel was deliu[er]ed alltogether not by Post-scripts. Thus it is yf we goe to Record, to Scripture; & thus it is yf we ask a Judge; I doe not say (The) Judge, but (A) Judge, For ye fathers are a Judge: A Judge is a Judge though there lye an Appeale from him. And will not ye Fathers say soe Quo vbiq[ue], quod Semper? That’s ye Commune Saluation wch hath bine ye Communion of all Saintes; That wch all Churches & all wayes haue thought & taught to be necessary to Saluation. Ask ye Record ask yt Judge & it wilbe soe. And it wilbe soe if you aske the [fol. 38v] Councell of Trent itselfe, & ye Idollaters of yt Councell will not say, yt our Church affyrmes any error; neither can they say we leaue vn-affyrmed any truth wch the Primitue Church affyrmed to be necessary to Saluation. ffor those thinges wch ye Schooles haue drawne into disputation since (as thyre forme is in ye begininge of eu[er]y Question to say Vbi Videtur quod non, one would thinke it were otherwise) yf when they haue sayd all I returne to ye begininge againe Videtur quod non, I thinke it is otherwise still, must I be damned? The Euidence of my Saluation is my Credo (I beleeue) not theyre Probo (I Proue it) And yf I must needes gett heauen by a Sylogisme, my Maior is Credo John.10.29 in Deum Patrem, I beleeue in God ye Father, [fol. 39r] for Pater maior, ye Father is greater yn all: And my Minor shalbe Credo in Deum 13.3 Fillium, I beleeue in god ye Sonne, Quj exiuit de Patre, he came from God. And my Conclusion wch must proceede from Maior & Minor, shalbe Credo in Spiritum Sanctum, I beleeue in ye Holy Ghost, who proceeds from Father & Sonne. For this Sylogisme brought me into the Militant Church at my baptisme, & this will carry me into ye Tryumphant at my Transmigration. For Doctrine of Saluation is matter wthout Controuersy.

But yet, as cleare as it is, It is a Mysteriu[m] Mystery, a Secret: not yt I cannot see it; but yt I cannot see it wth any Eyes I can bringe, not wth ye Eye of Nature; Flesh & Matthew bloud hath not reuealed this vnto thee, [fol. 39v] sayes Christ to Peter. Not wth ye Eye of Learninge, Thou hast hid thease Matthew. 25 thinges from ye Wise, sayes Christ to his Father. Not wth ye Eye of State, That where soeu[er] I see a good Gouerment, I should presume a good Religion, for we doe not admitt ye Church of Rome & yett we doe admire ye Court of Rome. Nor wth ye Eye of a Priuate sence: For 2 Pet.1.20 noe Prophecy of any Scripture (yt is noe Interpretation of any Scripture (for Quod non nisi Dej instinctu scitur, Prophetia est, sayes Gregory, That wch I cannot vnderstand by reason, but by espetiall assistance from God all yt is Prophesy) Noe Scripture is of Priuate Interpretation. I se not this Mystery by ye Eye of Nature, of Learninge, of State, of mine owne priuate Sence: But I see it by ye Eye of ye Church, [fol. 40r] by ye Light of Fayth; yts true but yet organnically, instrumentally, by ye Eye of ye Church: & this Church is yt wch proposes to me all yt is necessary to my Saluation in the world: & seales all yt to me, in ye Sacramt. Yf an other man sees or thinkes he sees more yn I; yf by ye help of his Optike glasses, or Perchaunce but by his Imagination, he se a Starr more in any Constellation yn I doe, yett ye Starr becomes none of ye Constellation, it addes noe Limbe noe member to it, yt that was perfett before. Soe yf other men se yt some additionall or traditionall thinges may adde to the Dignity of ye Church, lett ym say it produces to ye well-beinge not to ye very Beinge, to ye Existence, not to ye very Essence of ye Church; for that’s only thinges, necessary to [fol. 40v] Saluation. And this Mystery is Fayth in a pure Conscience, for that’s ye same thinge yts call’d godlynesse in this Text. And it is to professe ye Ghospell of Iesus Christ sy[n]cerely, & intirely; To haue a Conscience testifyinge to himselfe, yt hee hath contributed nothinge to ye diminution of it, That he Labors to Liue by it, yt he hopes to dye in it, yt he feares not 2.Colr. 4.3. Colos.1.26 to dye for it. This is Mysterium Opertum, & Apertum, Hid from those yt are Lost, but manyfested to his Saintes.

It is a Mystery, & a greate Mystery, that’s next, not yt there is not a greater: for ye Mystery of iniquity is greater yn ye Mystery of Godlynesse. Compare Creedes to Creedes, & ye new Creede of ye Trent Councell is greater by many Articles then the Apostles Creede is. Compare Othes to Othes & Berengarius his [fol. 41r] old Othe in ye Roman Church, yt he must sweare to; yehe Frangitur & Feritur, That he broke ye Flesh of Christ wth his teeth, & grownd it wth his Jawes. And ye new Othe of ye Councell of Trent yt he must swere, yt all those subtill Schoole poynts determined there (in wch a man might haue beleeued ye contrary a little before, & yett haue bine a good Roman Catholique too) are true & true de Fide, soe true as that he cannot be saued, vnlesse he beleeue ym to be soe. The Berengarians Othe, ye Trent Othe haue much more difficulty in them, yn to swere yt Kinge James is Lawfull Kinge in all his Dominions, and therefore exempt from all forrane Jurisdiction ouer him. There is a Mystery of Iniquity declared in ye Creede of Iniquity, [fol. 41v] & in an Othe of Iniquity greater yn ye Mystery of Godlynesse, But yet this is greate, that is, greate enough: He neede noe more yt hath this Fayth wth a pure Consciene: He needes not goe vp to heaue[n] for more, not to ye Vice-god to an infallible Bishop of Rome. He needes not goe ou[er]Deut.30.12 the Sea for more, sayes moses there: Not to ye Hills beyond ye Seas, nor to the Lake beyonde sea: For God hath giuen him his Station in a Church, where this Mystery is sufficiently declared, & explicated. The Mystery of Iniquity may be greate, for it hath wrought a greate while; 2 Thes:2.7. I am operatur (sayth ye Apostle in his time) The Mystery of Iniquity worketh allready, And it is likely to worke still, for it is but a little while yt we saw it work vnder-grownd in ye Vault. But yf (as hath bine lately royally & religiously [fol. 42r] intimated to vs) all) theyre insolency hath soe farr infatuated them, as to thinke them-selues at an end of theyre worke, & promise them-selues an Holy-day, Our Assurance is in this Pater operatur ad John.5.17 huc, et ego operor, sayes Christ, My Father workes yett, & I work. And yf among vs ye Father work & ye Sonne worke; for all ye vaine hopes of some; & ye vaine feares of others, ye Mystery of godlynesse will stand & grow.

Now how farr this Mystery, this greate 2.Part Mystery without Controuersy is reuealed in the text we are to looke in by ye seuerall beames thereof; of which ye first is Manifestatus Manifestat[us] in Carne, God was manifested in ye Flesh. Cœli enarrant sayes Dauid, ye Heauens declare Psal. 19.1 the glory of god; & yt should be ye harmony of the Spheres. Inuisibilia, conspiciuntur, Rom: 1.20 [fol. 42v] sayth St. Paule, Invisible thinges of God are seene in ye Visible: & yt should be ye respect of this world. The knowledge of god was often manifested in ye Prophetts; He fore told, therefore he foresaw. His wisedome was shewed often in frustratinge all Councells of all Ahitophels against him. And his Power was manifested often in ye Water: Consider it, at least in ye Red Sea, & in Pharoh yf you will bringe it noe neerer home. And in ye Fier; Consider it, at least, in ye fiery furnace, yf you will bringe it noe nearer home. His knowledge, his Wisedome, his Power, his Mercy, his Justice, all his Attributes are allwayes manifested in all his workes. But Deus in carne; That ye Person of God, god himselfe should be manifested, & manifested in our Flesh, Ineffabile omni sermonj, Omnj ignotu[m] intelligentiæ, Ipsj Angeloru[m] Primati non agnitu[m]. (vnspekeable to any Tounge vnknowe [fol. 43r] to all vnderstandinge, not knowne to ye very Primate of Angells) And yf ye Primate of the Angells, ye highest order of them yt stande in gods sight, knew it not; yf noe vnderstandinge, were able to conceiue it yt had all ye Concoctions & refininges yt Studdy & Specculation & Zeale to be Vir desidæerioru[m] (as ye Angell sayde to Daniell) a man yt desired to dwell vppon ye meditation of his god could giue. Must not I who allwayes come wth Moses vncircumsised Lippes, not to speake perswasiuely: & allwayes wth Jeremies defect Puer sum, necsscio Loqui, not to speake plainely, come now wth Zacharies dumnesse not to speake at all in this Mystery? But harkeninge to yt wch he, who onely knew this Mystery, hath sayde Verbum Caro factum est, the word was made Flesh, & Deus manifestat[us] in Carne God was manifested in ye Flesh, [fol. 43v] rest my selfe in his worde, And pray you in Christs steede to doe soe too, in this & all Mysteryes of your Religion to rest vppon ye onely word of God. For in this particular it is not mis-grownded, nor mis-collected by him yt sayes, Omnes Pæne errores, allmost all errors haue proceeded out of this, yt this greate mystery, yt (god was manifested in ye Flesh,) Aut non omnino, aut non sicuti est, creditur, is either not all, or not aright beleeued. The Jewes beleeue Tertull: it not at all; & to ym Tertullian sayes enough. Since out of theyre Prophetts they confesse, yt when ye Messias shouldbe manifested, they must for a time suffer many calamityes in this world; yf theyre Messias shouldbe manifested now, sayes he, wt could they suffer? They say they must suffer banishmt; et vbi dispertie Gentis, quæ iam extorrjs, sayes he whether shall that [fol. 44r] Nation be banished, wch is allready in banishment, & dispersion? Redde statum Judaiis, Let ye Jewes shew me a State, a kingdome, a Commune-weale, a gouermt. Magistrates, Judicature, Mercha[n]dize, & Armyes, Lett ym shew me somethinge to Loose for a Meseias & then Looke for a Messias. The Jewes are within ye Non omnino, they beleeue not this Mystery at all. And yn for ye Non sicut est, for ye not beleeuing it aright as ye old Valentinians are renewed by the Anibaptists (for both deny yt Christ tooke Flesh of ye blessed virgin) soe ye old Manicheans are not renewed but exceeded by the Transubstantiators. For ythey sayde, yt ye body of Christ was left in one place of the Sunne: these say it is vppon as many tables, & in as many boxes as you will. But whether this Manifestation of God in [fol. 44v] the Flesh were referred to ye Incarnation of Christ, or to his declaration, when the Wisemen of ye East came to se him at Bethlehem, whether when it was donne, or when it was declared to be donne hath addmitted a Question, because the Westerne Church hath called yt day of theyre comminge to him ye Epithany, & Epiphany is Manifestation. Then therefore is god manifested to vs, when, as those wisemen offered theyre Myrrhe, & Frankinsence, we of the Sacryfice of Prayere: And as they offered theyre Gould, we offer our Temporall wealth for ye Glory of Christ Iesus: And when ye loue of him corrects in thee ye Intemperancy of adorninge of thy Flesh, of pamperinge thy Flesh, of obeyinge thy flesh; yn espetially is thys Epiphany, God is manifested in ye flesh, in they Flesh.

Justificat[us]: in Sp[irit]uNow when he was manifested in ye Flesh, it behoued him to be iustifyed in ye Spirit For [fol. 45r] he came In similitudinem carnis peccati, they tooke him for a Sinner; they saw him conuerse wth Sinners: for any thinge they could see, it might be Caro peccatj, sinfull Flesh, & they saw enough to make ym sure ytit was Caro mortis, Mortall Flesh. Though he were Panis de Cælo, Bread from Heaue[n], yet himself was hungry; & allthough he were Fons perennis, an eu[er]lasting Springe, yet himselfe was thyrsty; Though he were Deus totius consolationis, The god of all Comfort, yet his Soule was heauy vnto the death; & though he were Dominus Vitæ, The Lord of Life, yet death had dominion ou[er] him. When therfore Christ was mainfested in ye Flesh, Flesh subiect vnto death, Death wch was ye reward of Sinne, & would take vppon him to forgiue Sinnes, it behoued him to be extraordinaryly Justifyed, extraordinarily [fol. 45v] declared to ye world, & soe he was. He was Justified in Spiritu first, In spiritu Sa[n]cto, in ye Spirrit, in ye Holy-Ghost, both when ye Ho:-Ghost was sent to him, & when ye Holy-Ghost was sent from him, by him. The Holy-ghost was sent to him, in his Baptisme, & he tarryed vppon him: Christ was not, a Christian is not Justifyed by one accesse, one Visitation, one approch of ye Holy-ghost not by one Religious Act. It is a permanency, a preseueration yt Justifyes. That foolishnesse & yt fascination (as ye Apostles calls it) yt witch-craft wch he imputes to ye Gallathians, is not soe worne out, but that there are Foolish & beewitched Gabllathians still, That begunne in ye Spiritt, & wilbe made perfect in yt Flesh, That receiued theyre Christianity in one Church, & attend a Confirmation, a better state in a worse. Christ was [fol. 46r] Justified by ye Holy-ghost when ye holy-ghost came to him: Soe he was when he came from him at Pentecost, vppon his Apostles; And when he came in Tounges, in fyery-tounges. Christ was not, a Christian is not Justified in Silence; but in declarations & open professions, in Tounges, ffyery, yt is feruent, fyery, yt is, cleere. He was Justified a Sp[irit]u Sancto: & he was Justifyed a a Sp[irit]u suo, by his owne Spirritt; not onely in yt Protestation of his, who can accuse mee of any Sinne? For St Paule could say yt he was vnreprocheable in ye sight of men; & yet he could not choose but say Quorum ego maximus, yt he was ye greatest sinner of all men: I were a miserable man yf I could accuse Christ of noe Sinne: yf I could not proue all my Sinnes to be his, I were vnder a heauy Condemnation. [fol. 46v] But yt wch we intend by this beeinge By his beinge Justified, In Spiritu suo in his owne spirrit, is not by ye Testimony wch he gaue of himselfe; But by that Spiritt, by yt God-head, wch dwels bodyly in him; & declared him & iustified him, in ye high power & practice of Miracles. When Christ came into ye world, as yf he had come a day before a day, a day before Moses In principio )(In ye beginninge) before there was any Creature (for when Christ came there was noe Creature yt could exercise any naturall faulty in opposition to his purposes) when Nature his Vice-gerent gaue vp his sword into his handes; when the Sea shutt vp herselfe like marble, & bare him; & y.eearth opened her selfe like a booke, to deliu[er] vp her dead, to wayte vppon him; when ye windes in ye midest of theyre owne wringe could heere his [fol. 47r] voyce: & when his owne body, whome his owne Soule had left & abandonned, was not abandonned by this Spiritt, by this Godhead (for ye godhead departed not from the dead body of Christ) yn was Chr: espetially Justifyed by this Spiritt, in whose Power he raysed himselfe from ye dead. He was Justified in Spiritu Saancto, & in Spiritu suo (in ye Holy spiritt & his owne Spirritt) Two wittnesses were enough for him: Adde a 3d. for thy selfe, & Justificetur in Spiritu tuo, Let him bye Justified in thy spiritt. God is safe enough in himselfe, & yet it was a good declaratory addition, That ye Publicans Justified God. Wisedome is safe enough of her, & yett wisedome is iustifyed of her Children. Chr: is sufficiently Justified, But Justificetur in Spiritu tuo, In thy Spiritt. To say yf I [fol. 47v] consider ye Talmud, Chr: may as well be ye Messias, as any whome ye Jewes place markes vppon. Yf I consider ye Alcoran, Chr: is like enough to be a better Prophett yn Mahomet. Yf I consider ye Arguments of ye Arians, Chr: may be ye sonne of god for all that. If I consider ye Church of Rome, & ours, he is as likely to manifest himselfe in his word heere, as there, in theyre word. To say but soe, Chr: may be god for any thinge I knowe, this is but to baile him, not to Justify him, not to acquitacquaint him, but to put him ou[er] to ye Sessions, to yt greate Sessions, where he shall Justify himselfe, but none of ym, who doe not Justify him, testify for him in Spiritu suo, sy[n]cerely in theyre Soule. Nay yt’s not enough, 1.Corinth: 2.11 To Justify is an Act of Declaration; & no man knowes wt is in a man, but ye Spiritt of [fol. 48r] a man: And therefore he yt leaues any outward thinge vndoone, yt belonges to his Callinge, for Christ, is soe farr from hauinge Justified Chr: yt at, at ye Last day he shall meete his voyce wth ym that cryed Crucifige & with theyrs yt cryed, not him, but Barrabas; yf thou doubt in thy hart: yf thou disguise in thy Actions, Non Justificatur in Spiritu tuo, Christ is not Justified in thy Spiritt, & that’s it that concernes thee most.

Christ had all this Testimony & more, Visus Visus ab Angelis. ab Angelis. He was seene of Angells, wch is not only viseted by Angells, serued of Angells, waited vppon by Angells: Soe he was & he was soe in eu[er]y passage, eu[er]y steppe. An Angell tould his Mother yt he shouldbe borne; & an Angell [fol. 48v] tould the Sheepheards yt he was borne, & yt wch directed ye wisemen of ye East where to finde him, when he was borne, is allso beleeued by some of ye Ancients to haue bine an Angell in ye likenesse of a starr, Mat.4.11. When he was tempted by ye Diuell-Angells came and ministred vnto him. But ye diuell had left him before, his owne power Luc:22.43. had dissipated his. In his Agony in the Garden an Angell came from heauen to strengthen him; but he had recouered before. & was come to his veruntamen not my will, but thy wilbe done. Hee Mat.26.53 tould Peter, he could haue more then 12 Legions of Angells to assist him, but he would not haue ye assistance of his owne Mat.4.6. sword. He denys yt wch ye Diuel sayes, That ye Angells had in charge, that he should not dash his foote against a stone But they had easy seruice of it, for he neu[er] dashed, neu[er] stumbled, neu[er] tripped in [fol. 49r] any way. Assoone as any stone lay in his way an Angel remoued it. He roul’d Mat 28.22 away ye soone from ye Sepulcher. There the Angel testifyed to ye woemen, that sought him, not onely ythe was not there (yt was but poore comfort), but where 7 he was, He is gonne into Gallile, there yee shall finde him. There allsoe ye Angells testifyed to ye men of Gallile, not onely yt he was gone vpp (yt was a poore comfort) but yt he sould come againe, The same Iesus shall soe come as hee Acts.1.11 went. There, in heauen, they performe ye same seruice, while he stayes there, wch they are called vppon to doe; Lett all ye Angells of god worshipp him. And when in Judgmt ye sonne of man shall come in his Glory, All ye holy Angells shalbe wth him. In euery poynt of yt greate Cyrcle Compas, in euery Arch, in eu[er]y section [fol. 49v] of that greate Cyrcle, oft wch noe man knowes ye Diameter, how long it shalbe from Ch:s first comminge, to his 2d; Visus ab Angelis, he was seene, he was visited, he was waited vppon by Angells. But there is more intended in this Text yn soe: Christ was seene other now of ye Angells yn: eu[er] before: Some thinge was reuealed to ye Angells themselues concerninge Christ, wch: they knew not before; at least not soe, as they knew it now: For all ye Angells doe not allways know all thinges, yf they did there would haue bine no strife, noe difference be Dan: 10. tweene ye 2 Angells. The Angell of Persia would not haue wth stoode ye other Angell 21 dayes; neither would haue resisted gods purpose, yf both had knowne it St. Dionis, who considers ye names & natures of& places & apprehensions of places Angells ^more yn any, obseruers of the highest order of Angells -^ Ordinu[m] supremj ad Jesu aspectu[m] hæsitabant, The highest of ye highest order of Angells were amazed at Christs comminge vp in ye flesh, [fol. 50r] It was a new, an vnexpected thinge to see Christ come vpp thither in yt manner. There they say wth: amazemt: Quis iste, who is Esay.63.1. yt that commeth from Edom, wth: dyed garmts: from Bozrah? And Christ answeres them Ego, It is I, I that speake in righteousnesse, I that am mighty to saue: The Angells reply, why are thy garmts: redd like him verse.2. yt treadeth ye wine presse? And Christ giues ym: satisfaction, Calcauj, you mistake 3. not ye matter; I haue trodden ye Wine-presse alone, & of ye People there was none wth: me. The Angells yn. knew not this, not all this, not all ye Particulars of this. The Mistery themselues knew in generall for it was commune quoddam principiu[m], It was ye generall marke to wch: all theyr seruice, as they were Ministringe Spirritts, was directed: But as for Particulars, as among ye Prophetts some of ye latter vnderstood, more yn. ye former (I vnderstood more ynPsal: 119 100. [fol. 50v] ye Auncients, sayes Dauid, And ye Apostles vnderstood more yn ye Prophetts, euen of those thinges wch they had Prophesyed before, (this Mystery in other ages was not made knowne, as itis now come to be Ephe: 3.6 knowe some thinges of Christ since Chr: came, in an other manner yn before) And this may be yt wch. St: Paule intends when he sayth That he was made a Minister of ye Gospell, to ye intent yt now to Verse 10 Ephe. Principalitys, & Powers in heauenly places might be knowne by ye Church the manifould wisedome of God. And St Peter allsoe, speakinge of ye Administration of Pet: 1.12 ye Church, expresses it soe, That ye Angells desire to looke into it, wch is not onely yt wch: St Augustine sayes, Innotuit a sæculis per Eclesiam Angelis, That ye Angells saw ye Mysterys of Christian Religion from before all beginninges; but euen in ye Propogation & yt by the Church, Quia ipsa Ecclesia in deo apparuit, Because they saw in God ye future Church before all begininges [fol. 51r] but euen in the Propagation & administratio[n] of ye Church they se many things nowe wch: distinctly effectually, experimentally as they doe now, they could not se before. And soe to this purpose Visus in nobis, Christ was seene by ye Angells in vs, & our Conuersation now. Spectaculum sumus, 1 Cor: 4.9. sayth ye Apostle, we are made a spectacle to men & Angells; ye word there is ΘεαΤρον (Theatrum) & soe St Hierome reades it; And lett vs therfore be carefull to play those partes well, wch. euen ye Angells desire to see well acted: Lett him yt findes himselfe ye honester man by thinkinge soe, thinke in ye name of God yt he hath a Particular tutelar Angel: it will doe him noe harme to thinke soe: And lett him yt thinkes not soe, yt as farr as conduces to ye support of Gods Children, & ye Joy of all ye Angells themselues, & to ye Glory of God, ye Angells [fol. 51v] doe see mens particular actions. And then yf thou wouldst not solicite a womans chastity, yf her seruant were by to testify it; nor calumniate an innocent absent person in ye Kinges name, yf yt his frend were by to testify it, yf thou canest slumber in thy selfe yt maine consideration, That ye Eye of God is allwayes open, & vppon thee; Yett haue a little religious ciuillity, & holy respect euen to those Angells that see thee. That those Angells ytwch saw Chr: Iesus now sate downe in Glory at the right hand of his Father & all sweate wiped from his browes, all teares from his eyes, all his stripes healed, all his bloudd stanched, all his wounds shutt vpp, & all his beauty returned there; When they shall looke downe hether to see the same Chr:t in thee, may not see him scourged againe, wounded, torne, & mangled againe in thy blasphemys, nor crusifyed againe in thy irriligious conuersatio[n]. [fol. 52r] Visus ab Angelis; he was seene of ye Angells, in himselfe whilest he was heere: & hee wasis seene in his Sts. vppon Earth by Angells now, & shalbe to ye End of ye World, wch Sts. he hath gathered from ye Gentills, wch is ye next branch, Prædicatus Gentibus, He was Preached to ye Gentills.

Mercy & truth mett together sayes Prædicatus Gentib[us]. Dauid, Euery where in Gods Proceedinges they meete together, sayes But noe where closer then in callinge ye Gentills. Iesus Chr:t was made a Minister fofr ye Circumsition for Rom:15.8. ye truth of God. Wherein consisted this Truth? To confirme ye Promises made to ye Fathers, sayth the Apostle there, & that’s to ye Jewes. But was he a Minister of ye Circumsition onely for that? onely for ye Truth? Noe. Truth & Mercy mett together, as yf fellowes there. And yt ye Gentills might glorify God in his Mercy; The Jewes were a Foollish Nation, [fol. 52v] that was theyre Addition; But ye Addition of ye Gentills was Peccatores, Sinners, says St. Paule. He yt touched ye Jewes, touched ye Apple of Gods Eye; And for theyre sakes God rebuked Kinges, & sayd, Touch not mine Anointed. But vppon ye Gentills not onely dereliction, but Indignation, & Consternation, & Deuastation, Exterminatio[n]. Euery where interminated, afflicted euery where, & euery where multiplyed. The Jews had all kinde of tyes vppon God, both Law & Custome. they prescrib’d in God, in God had bound himself to ym by particular Conueyaunces: By a Conueyaunce written in theyre Flesh by Cyrcumsition; And the Counterpane written in his Flesh, I haue Esay.49. grauen thy name in ye Palmes of my hands. But for ye Gentills they had none of these Assurances: When yee were wthout Christ; Ephe: 2.12. sayes ye Apostle haueinge noe hope (yt is noe [fol. 53r] couenant to ground hope vppon) yee were wthout God in this World. To Contemplate God himselfe, & not in Chr:t is to be wthout god. And then for Chr:t to be Preched to such as those, To make ye Sunne sett at Noone to ye Jewes, & rise at Middnight to ye Antipodes, to ye Gentills, yt was, that was such a super-aboundant mercy, as might seeme to be allmost aboue ye bargaine, aboue ye Contract betweene Chr:t & his Father; more yn. was conditioned in ye Price of his bloudde, & reward of his death. For when god had sayde, I will declare my decree, Psal: 2. yt: is, wch I intended to giue him, which is expressed thus, I haue sett my kinge vppon my holy hill of Sion, wch seemes to concerne ye Jewes onely; God adds then Postula a me, make Petition to me, make a newe Suite vnto me, Et dabo tibj Gentes, not onely ye Jewes, but ye Gentills for thine [fol. 53v] Psal. 97.1 Inheritaunce. And therfore Letentur Gentes, sayes Dauid, Lett ye Gentills reioyce & we in ym. that Chr: asked vs at his Fathers hand, & receiued vs. And Lætentur Insulæ, sayth ye Prophet too,) Lett ye Iland reioyce, & we in ym. that hath raysed vs out of ye Sea, out of ye Ocean Sea yt ouerflowed all ye World wth Ignorance. And out of ye Mediterranean Sea, wch hath flowed into soe many Lands, ye Sea of Rome, ye Sea of Superstition.

Creditus mundo. There was then a greate Mercy, Prædicatus Gentibus, yt he was Preached to ye Gentills: but ye greater power is next, Creditus Mundo, That he was beleeued on in ye World. We haue a callinge in our Church yt makes vs Prechers, & we haue Cannons in o[u]r Church yt make vs Preach, & we bringe a duty and finde fauour yt makes  vs Preach heere. There is a Power heere yt  makes Bills of Prechers; but in whose power [fol. 54r] is it to make bills of beleeuers? Oportet accedentem credere, sayes St Paule, he ytHeb: 11.6. comes hither, should beleeue he becomes. But benedictus sis egrediens, sayes Moses Deut: 28.6 God blesse you wth ye Power of beleeuinge, when you goe from hence. When St Jams sayes, you deceiue yo[u]r selues, yf you bee Ja: 1.22. heererers & not doers: how farr doe you deceiue your selues, yf you come not halfe way, yf you be heererers & not beleeuers? Tiberias, who spoke all vppon disguises, tooke it ill yf he were beleeued; He yt was Crucifyed vnder Tiberias, who allwayes speakes cleerely, takes it worse, yf he be not beleeued. For he hath reduced all to ye Tantummodo Crede, Onely beleeue, and thou art: Yf we take either higher or lower, either aboue, in heereinge onely, or below, in workinge only, all may misse. It is not enough to liue an honest Morrall Life; [fol. 54v] But take it in ye midest, & yt extends to all: For there is noe Beeleeuinge wthout Heeringe nor workinge wth Beleeuinge. Be pleased to consider this greate worke of beleeuinge what it was in ye matter, wt it was yt was to be beleeued. That that Iesus must be and is whose Age they .knew must be a.ntidated soe, that they must beleeue him to be older yn Abra[ham]: That yt Iesus whose Father & Mother & Kinsmen they knew, must be beleeued to be of an other Family, & to haue a Father in an other place; & yett he to be as old as his Father, & to haue an other p[ro]ceedinge from him, & yett to be noe older yn yt Person wch p[ro]ceeded from him; that yt Iesus whome they knew to be yt Carpenters sonne and knew his worke, must be beleeued to haue sett vpp a frame, yt reached to Heauen, out of wch noe man could, & in wch any man might be saued. Was in not as easy to beleeue yt those Teares, wch they saw vppon his face were Perles? That those dropps of [fol. 55r] bloud, wch they saw vppon his backe, were Rubies? That yt Spittle, wch they saw vppon his face, was Enammel? That those handes wch they saw buffet him, were reched out to place him in a Throne? And yt voyce, wch they had hard Cry Crucifye, Crucify him, was a Viuat Rex, longe liue Iesus of Nazareth ye Kinge of ye Jewes? As to beleeue from yt man yt worme of men, and noe man, ingloriously traduced as a Coiurer, ingloriously apprehended as a theefe, ingloriously executed as a Traytor; they should looke for glory, & all glory, & euerlasting Glory? And from yt Melancoliq man, who was neu[er] seene to laugh in his Life, & whose soule was heauy unto death, they should looke for Joy, & all Joy, & eu[er]lastinge Joy. And for Saluation, & eu[er]lastinge Saluation from him who could not saue himselfe from ye Ignomy, from the torment, form the death of the Crosse? [fol. 55v] Yf any State, yf any Conuocation, yf any Wiseman had bin to make a Religion, would he not haue p[ro]posed a more p[ro]bable, a more credible Gospel to man’s reason, then this? Be plesed to consider it in ye manner too. It must be beleeued by Preachinge, by ye Foolishnesse of Preachinge, says ye Apostle, By a few men, yt could giue noe strength to it; by Ignorant men, who could giue noe reason for it, by poore men yt could giue noe Pensions, nor Prefermts: in it; that this should bee beleeued, & beleeued thus, & beleeued by the John: 1.10. Cap. 15.19. World, ye World yt knew him not the world who hated them who would make ym know him (I haue Chosen you sayth Chr:t& therfore ye world hateth you) That then ye Mundus totus in maligno positus, The world, all the world onely was, but was layde in Malignity & opposition against Chr:t yt yn ye world & all ye world, ye world of Ignorance, & ye world of pride, should beleeue ye Gospel, That then ye Nicodemas, ye learned, ye Powerfull men [fol. 56r] of ye world, shold stand out noe longer, but yt one Probleme Quomodo, how can a man be borne againe yt is old, & presently beleeue yt a man might be borne againe at ye last gaspe; That they yt followed him should stand noe longer more vppon theyre Durus sermo, yt it was a hard sayinge yt they must eate his flesh & drinke his bloude; & p[re]sently beleeue yt there was noe Saluatio[n], exept they did eate yt Flesh & drinke yt bloude. That Mary Magdalene, who was not onely tempted (is there any yt is not soe?) but allsoe ou[er]came (& how many are soe?) {&} possessed, & posessed wth 7 Diuells, should p[re]sently harken after ye Powerfull Charmes of ye Gospell, & p[re]sently beleeue yt she should be welcome into his Armes after all her Prostitutions. That ye world, this world, all this world, should beleeue this, & beleeue it thus, this yewas ye Apostles Rom: 11.33 Altitudo diuitiarum, the depth of ye Riches of [fol. 56v] Ephe: 3.18. God’s wisedome: And this was his Longitudo, & Latitudo, ye length & bredth, & height & depth wch noe man can Comprehend. Act: 5.36 Theudas rose vp Dicens se esse aliquem, sayinge he was somethinge body, & hee Cap: 8.9 prou’d nobody. Simon Magus rose vp dicens se esse aliquem magnum, sayinge he was some greate body, but he prou’d a little. Chr:t Iesus rose vp, & sayde himselfe to be, not some-body, nor some greate body, but yt there was noe body els, noe other name giuen vnder heauen, wherby we maybe saued, & was beleeued. And therfore if any thinke to destroy this vniuersall by makeinge himselfe an. awefull instance to ye Contrary, Chr:t is not beleeued in all the World, for I neu[er] beleeued in Christ, soe Poore an Obiection requires noe more answere, But yt wilbe true still in ye Generall Man is a reasonable Creature, though he be an vnreasonable man.

[fol. 57r] Now when he was Preached to ye Gentills Recept[us] in gloria. & thus beleeued in ye World, yt is, Meanes thus established for beleeuing in him, he had done all yt he had to doe heere, & therfore Recept[us] in gloria, He was receiued into Glory. He was receiued, assumed, taken vp therfore he had noe Ayry, noe Imaginary fantasticall body, therfore he did not vanish away, he was true man. And yn he was Receptus, Reassumed againe, & soe was in Glory before, & therfore true god. This which we are faine to call Glory, is an vnexpressable thinge, & an incommunicable. Surely I will not giue my Glory to an other sayes Esay. 48.11. God in Esay; We finde greate Tittles, atributed to, & assumed by Princes, both Spirittuall & Temporall, Celsitudo vestra, et vestra Maiestas (yor Highnesse, & your Maiesty) is dayly giuen, & duly [fol. 57v] giuen among vs. And Sanctitas vestra & Beatitudo vestra (yo[u]r Highnesse & your blessednesse) is giuen amongst others. Aben Ezra & other Rabinnes, mistake this matter soe much, as to deny yt any Person in ye Old Testamt. eu[er] speakes of himselfe in the Plurall nu number; as Nos, we; that’s mistaken by ym, for there are Examples But it is mistaken more in practise by the Generalls, nay Prouincialls of some orders of Fryers, where they signe & substitute in forme of Princes Nos frater N we Fryer N &c It is not hard to name some yt haue taken to ymselues, ye addition of Diuus (St) in theyre life time; A stile soe high, as that Bellarm: Bellarmine himselfe denys yt it appertaynes to any St in heauen, & yet these men haue Cannoized themselues wthout the consent of Rome, & remayned good sonnes of yt Mother too. we shall finde in Auncient Stiles yt high addition Æternitas nostra, our Eternity: & not [fol. 58r] onely in auncient, but in our owne dayes, annother equall to yt giuen to a Cardinall Numen vestrum, yo[u]r Godhead. We finde a Letter in Beronius to a Pope from a K: of Brytaine (& soe Beronius leauesleaues & doth not tell vs wch Brytaine, he would haue bine content to haue had it thaught ours, but he yt hath abridged his booke, hath abridged his Britayne too; There it is Britania Minor, but he was a Kinge & therfore had power, yf he fill’d his Place, & wisedome too, yf he answered his name, for his name was Solomon) And this K: we finde reduced to yt lownesse as yt he writes to yt Bishop Adrian 2 in yt stile, Precor Omnipotentes dignitatjs vestræ; He giues him ye Title of God Almighty; But 2 or 3 years after before he was farr from it: Then when he writeght he placed his owne name before aboue the Popes: [fol. 58v] But it is a slippery declination, yf it be not a Præcipitation, to come at all vnder him: Greate Titles haue bin taken; Ambition goes farr, & greate giuen Flattery goes as farr. Greater yn this in ye Text Perchaunce haue, but it hath not fallen wthin my narrow readinge & obseruation, That eu[er] Prince tooke, eu[er] subiect gaue this Title Gloria Nostra or Gloria vestra, May it please yo[u]r Glory, or it hath seemed good to our Glory. Glory be to God on heigh. And glory be to ye Father, to ye Sonne, & to ye Holy Ghost, & to noe more. As longe as that Scurffe, yt Leprosy stickes to eu[er]ythinge in this Worlde. Vanitas Vanitatum, yt all is vanity, can any Glory, any thinge in this world be other yn vayne-glory? Wt Title of Honor hath any had man had in any State in Court, yt some Person in yt State hath not had men of Titles {in} it? Nay wt Title hath [fol. 59r] any Heraulds booke, yt Lucifers booke hath not in it? Or who can be soe greate in this World, that as greate as he haue not perished in ye next? As it is not good for men to eate much honny, soe for men to search theyre owne Glory is not Glory. Crownes are ye Emblemes of Glory, & Kinges out of theyre aboundant Greatenesse & Goodnesse deriue & distribute Crownes to Persons of Title, & by those Crownes & Titles they are Consanguinej Regis, ye Ks: Cosins. Chr:t Iesus is Crowned wth Glory in Heauen, & shedds downe Corronetts vppon yo[u]r Honors and blessings heere, yt you might be Consanguinej Regis, Contract a Spirittuall kindred wth yt Kinge, & be Idem Sp[irit]us in Domaino (ye same Spirritt in ye Lord) as inseperable, from his Father, as he himselfe is. The Glory of God’s Sts: in heauen is not [fol. 59v] soe much to haue a Crowne, as to lay downe yt Crowne at ye feete of ye Lamb. The Glory of Good men heere vppon Earth, is not soe much to haue honor, & fauour & fortune, as to imploy those beames of Glory, to his Glory who gaue it ym. In our Pooyre Callinge God hath giuen vs Grace, But Grace for grace as ye Apostle sayes yt is grace to deriue & conuey, & seatle Grace vnto you. To those of higher rank, God hath giuen glory, & Glory, for glory; Glory therefore to gloryfy him in a Care of his glory. And because he dwells in Luce inaccessiblj, in a glorious light, wch you cannot see heere, Glorify him in yt wherin you may se him, in yt wherein he hath manifested himselfe; Glorify him in his Glorious Gospell: Employ your beames of Glory, Honor, Fauour, Fortune, in transmittinge ye[fol. 60r]same Gospel in ye same Glory to your Children, as you receiued it from yo[u]r Fathers. For in this Consists this Mistery of Godlynesse, wch is Fayth wth. a pure Conscience; & in this lyes your best Euidence, that you are alredady coassumed wth Christ into Glory, by haueinge soe Layde an vnremoueable hold vppon yt Kingdome wch he hath purchased for you wth the Inestimable price of his incorruptible bloude.

To wch: the 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 Erica Longfellow.

Transcription proofread and technical description by Mary Morrissey.

Transcription checked and coded by Elizabeth Williamson.

The Manuscript

Institution: St Paul's Cathedral Library, London
Shelfmark: MS 52.D.14
OESJD siglum: P

Manuscript Content

Item no: 1
Locus: ff. 3r-32r
Title: Psalme.144. Verse.15: Blessed are the people yt be soe yea blessed are ye People whose God is the Lord.
Incipit: The first part of this Text hath
Explicit: inestimable price of his incorruptible bloud.
Final Rubric: To wch glorious sonne of God. &c Finis.
Bibliography: OESJD Vol. II.5; P&S Vol. III.2
Note: Textual matter around the sermons: Title page, f.1r 'SERMONS MADE BY I. Donne. doctor of Deuinty & Deane of Pauls - Ano: Domini: 1625. Kni: Chetwode'

Item no: 2
Locus: ff. 33r-60r
Title: 1 Timothy: 3:16. And, wthout Controuersy, greate is the Mystery of Godlynesse: God was manifest in the flesh, Justifyed in ye Spirrit, seene of Angells, preached vnto the Gentills, Beleeued in the world, Receiued into Glory
Incipit: This is noe Text for an Howre-glasse.
Explicit: bloude.
Final Rubric: To wch: the glorious sonne of God &c. Finis
Bibliography: OESJD Vol. II.6; P&S Vol. III.9
Note: Textual matter around the sermons: Slip of paper pasted into the left margin of f.33r: 'This sermon I could not finde, in either of the two volumes.'. Title page, f.32v '1625. The Second Sermon Preached by John Donne Dotr: of Deuinity & Deane of PAVLS KNIGHTLEY CHETWODE'

Item no: 3
Locus: ff. 80r-105r
Title: Hosea 2.5.19 I will mary thee vnto me for euer
Incipit: The word, which is the hinge on
Explicit: corruptible bloud.
Final Rubric: To whome wth the father &c. Finis.
Bibliography: OESJD VII.2; P&S Vol. III.11
Note: Textual matter around the sermons: Title page, f.79v: '1626. THE FOVRth SERMON by John Donne Doctor of Deuinity & Deane of Paules - Knightley Chetwode'. Comment on f.79v: 'Preached at St: Clements at Mr: Washingtons Mariage'

Item no: 4
Locus: ff. 106r-177r
Title: 2 Cor: 4.6. Preached at the Spittle on Easter Monday 1622. For God who Commaunded light to shine out of darknesse hath shined in or Hartes, to giue ye light of the knowledge of the Glory of God in ye face of Iesus Christ
Incipit: The first booke of ye Bible begins wth the
Explicit: face of Iesus Christ.
Final Rubric: FINIS.
Bibliography: OESJD Vol. VIII.2; P&S Vol. IV.3
Note: Textual matter around the sermons: Slip of paper pasted into the left margin of f.105r: 'This sermon I could not finde, in either of the two volumes.'. Title page, f.104v: 'THE F SERMon by Iohn Donne Doctor of Deuinity & Deane of Paules - Knightley Chetwode: Anno Domi: 1625'. End of sermon, f.177r: 'Knightley Chetwode'

Physical Description

Material: Paper, quarto, 277 leaves 200 X 150 mm.
Foliation: The manuscript has recently been foliated by Mr Wisdom, Librarian, and Mr Wisdom’s foliation (taking the page with Katherine Butler’s ownership mark as f. 1) has been observed in the transcription following. The manuscript reverses at f. 230, with ff. 196-230r being blank.
Collation: There are no signatures. There appears to be extensive and complex quiring, which, combined with the tight binding, makes it practically impossible to work out the collation.
Condition: The manuscript is in excellent condition.

Hand(s) description

Hand 1, responsible for materials on ff. 3-174r, belongs Knightley Chetwode. This copyist of the four Donne sermons and the court sermon by Joseph Hall signs his name on the title page (either fully or with initials) of each sermon. His hand is a mix of late secretary and round hand features, and is neat and easily legible. He uses black and brown ink, with multiple changes throughout the volume, including in some cases between the body of the text and marginal comments, marginal corrections, and supralinear corrections, for example on f.49v-50r. Chetwood finally wrote some elaborately flourished additions, like the title page on f. 105v or the 'Finis' on f. 177r.

Hand 2 is unknown, and responsible for some supralinear correction and comments on pasted slips: ff.33r, 37r, 105r.

Hand 3 is unknown, and responsible for some supralinear corrections on ff. 110v, 135v. There are yet other hands in the manuscript, most notedly that of Katherine Butler, who inherited the manuscript and turned it into a commonplace book. However, since none of these other hands in the manuscript contribute to Donne's sermons, they are not further described here.

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