OESJD II.8; on 1 Cor. 15.26

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The Text
The last Enemye that
be distroyed is Deathe
1: Cor: 15: 26:

This is a Text of the Resurrection, and tis not Easter yet, But it is Easter Eue. All lent is but the vigil the Eue of Easter, To soe long a festivall as shall never end, The Resurrection, wee maye well beginne betymes the Eue. Fortye yeares long was god greived wth yt generac[i]on wch he loved, Let vs be content to humble our Selves fortye dayes to be fitter for that glorye wee expect

In the booke of God there are many Songes; there is but one lamentac[i]on, and that one Songe of Solomon, ye some one of Davids 150 Psas. is longer then the whole booke of Lamentac[i]ons.  Make waye to an eu[er]lasting Easter by a short lent, to an vndeterminable glorye by a temporary humiliation. you must weepe theis Teares, teares of contrition, teares of Mortificac[i]on, before god will wipe awaye all the teares from yo[u]r eyes, you must dye this death, this death of the righteous, this death to Sinne, before this last Enemye death shall be destroyed in you, and you made p[ar]takers of everlasting liffe in Soule and Bodye too/

Our devision shall be but a Short, and our whole exercise but a larger Paraphrase vpon the wordes, The Wordes implys, First that the kingdome of Christ wch must be p[er]fitted, must be accomplished (because all thinges must be subdued vnto him) is not yet p[er]fected, not accomplished yet, whye? what lacks it! It lacks the bodyes of men wch yet lyes vnder ye dominion of another, when wee shall allsoe See (by yt metaphore wch ye holy Ghost chooseth to expresse yt in (wch is, that there is Hostis and soe Malitia) an enemye and a Warre, and that therefore yt kingdome is not p[er]fected) that he places p[er]fect happynesse and p[er]fect glorye in p[er]fect peace. But the[n] how farre is any state consisting of many men. How farre the State & Condic[i]on of any one man in p[ar]ticuler, from this p[er]fect peace. How trulye a Warfare is this life. if the kingdome of heaven it selfe haue not this peace in p[er]fecc[i]on! And it hath it not, Quia Hostis. Because there is an Enemye. Though that
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Enemye shall not overthrowe it, yet because it plotts and workes and machinates, and would overthrowe it, this is a defect in that peace whoe there is this Enemye! An Enemye that maye thus farre thinke him selfe equall to God that as noe man ever sawe God and lived, Soe noe man ever sawe this Enemye and lived, for it is death, and in this maye thinke him selfe in nu[m]ber superio[u]r to god, yt many men liue whoe shall never see god. But Quis Homo! is Davids question wch was never answered. Is there any man that lived and shall not see death, An Enemye yt is soe well victualled against men, as yt hee cannot want as long as there are men, for hee feeds vpon man himselfe, And soe well arm’d against man as yt he can[n]ot want munition while there are men, for he fights wth our owne weapons, our owne Familyes, naye our Calamityes, yea our owne pleasures are our death And therefore he is Novis-Simus hostis sayth the Text, ye last Enemye, wee haue other Enemyes: Satan about vs, Sinne wth in vs, but the power of both theis Enemyes this Enemye shall destroye, but when they are distroyed he shall retayne a hostile and triumphant dominion over vs. but vsq[ue] quo Domine! How long O Lord, for ever, No. Abolebit[u]r. wee see this example all the waye and all the waye wee feele him, but we shall see him distroyed, Abolebit[u]r. but how, or when! At and by the resurrectio[n] of our Bodyes. For as vpon my expirac[i]on, my transmygration fro[m] hence, as soone as my Soule enters into heaven, I shall be able to saye to the Angells, I am of the same Stuffe as yee, Spirritt and Spirritt & therefore lett mee Stand wth yee and looke vpon the Face of yo[u]r god and my God: Soe at the Resurecc[i]on of this bodye I shall be able to saye to the Angells of the great cou[n]sell the Sonne of god, Christ Iesus himselfe, I am of the same Stuffe as you, body and body Flesh and Flesh, therefore lett mee sitt downe wth you at the right hand of the Father in an everlasting securitie from this last Enemye, whoe is now distroyed, death, and in theis 7: Stepps wee shall passe a pace & yet cleerely through this Paraphrase

vistigiu[m] primu[m] Wee beginne wth this, That even the kingdome of heaven hath not all yt it must haue to a consum[m]ate p[er]fection, till it haue bodyes too. In these infinite millions of millions of generations in wch ye holye & blessed trinity enioyed themselves one another, and noe more, they thought not yr glorye Soe p[er]fect but that it might receiue an addic[i]on from Creatures, & therefore they made a world, a materiall world, a Corporall world, they woulde haue bodyes. In that noble p[ar]te of yt world wchMoses calleth ye firmamt, yt great expansion from Gods chayre to his Foote stoole, from heaven to Earthe, there was a defect wch God did not Supplye that daye nor ye next, but the 4th daye he did. For that daye he made those bodyes. those great and light some Bodyes the Sunne and Moone, and Starrs and placed the[m] in the Firmamt Soe allsoe the heaven of heavens, the pr[e]sence Chamber of god himselfe, expects the pr[e]sence of our bodyes. Noe State on Earth can Subsist wthout those bodyes, men of their owne, For men that are supplyed from others, maye, either in necessitye or indignation, be wth drawne, and so that State yt stood vpon forrayne leggs sinkes. Let the head be gold, and the Armes Silver and the bellye brasse, if the feete be claye, men that maye Slipp and Moulder awaye, all this is but an Image, all is but a dreame of our Image. For forraine leggs are rather crouches then leggs. There must be bodyes, men, and able bodyes, able men, and lastlye men that eate the good thinges of the land their owne figgs and ollives, men not macerated wth extortions, they are glorifyed bodyes yt make vp the kingdome of heaven, bodyes yt p[ar]take of ye good of the State, yt make vp the State, bodyes, able bodyes, and lastlye bodyes inaminate wt one soule, one vegetatiue Soule, head and members must growe togither, one sensitive
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Soule all must be sensible and compassionate of one anothers miserye, and especiallye one imortall Soule, one supreme Soule one Religion. For as god hath made vs vnder good Princes a great example of all that abundance of men, men that liue like men, men vnited in one Religion, Soe wee need not goe farre for an Example of a Slipperye and vncertayne beeing where they must stand vpon other men, and overlou’d all men wth exactions, and haue admitted distractions and distortions and convultions and Earthquakes in the multiplicitye of Religion. The kingdome of heave[n] must haue bodyes, kingdomes of the Earth must haue them, and if vpo[n] earth thou beest in the waye to heaven, thou must haue a bodye too, a body of thine owne, a bodye in thy possession. For thy Bodye hath thee and not thou it if thy bodye teranize over thee, If thou canst not wthdraw thine eye from an obiect of temptac[i]on nor wth hold thy hand from subscribing against thy Conscience, nor turne thine Eare from a popular & seditious libell. what hast thou towards a man! Thou hast noe soule, naye thou hast noe bodye, There is a bodye but thou hast it not, it is not thine it is not in thy power, Thy body will rebell against thee even in a Sinne, it will not p[er]forme a Sinne when and where thou wouldst haue it, much more will it rebell against anye good worke till thou haue imprinted Stigmata Iesus the markes of our Lord Iesus (wch were but exemplor Gal: 6: 17 in him but are essentiall and necessarye to thee) Abstinences and such like discreete disaplines and mortificac[i]ons as maye subdue yt body to thee, and make it thine, for till then it is but thine Enemye & mayntaynes a warre against thee; and warre and Enemye is the metapho[u]r wch the holye ghost hath taken heere to expresse a want a kind of vnperfectnesse even in heaven it selfe Bellu[m] Simbolu[m] mali; as peace is of all goodnesse Soe warre is an Embleme a Hierogliphicke of all miserye; and thats our Second Stepp in this paraphrase/

If the Feete of them wch preach peace be beautyfull (and 2m vestigiu[m] ô how beautyfull are the Feete of them that preach peace) The p[ro]phet Esaye askes the question 52: 7: and the Prophett Naham askes it 1: 15: and the Apostle StPaule askes it Rom: 10: 15: They all aske it, but none answeares it) whoe shall answere vs if wee aske how beautyfull is his face whoe is the Autho[u]r of this Peace when wee shall see that in the glorye of heaven, the center of all true peace? He was the Inheritance of Christ Iesus vpon Earth, he had it at his birthe, he brought it wth him. Glorye be to God on high, peace vpon Earthe. It was his p[u]rchase vpo[n]Luk 2: 14: Earthe, he made peace (indeed he bought peace) through the bloud of Col: 1: 20 his Crosse; It was his Testamt when he went from Earthe. Peace I Ioh: 4 27: leave wth you, my Peace I giue vnto you Devide wth him in yt blessed inheritance p[ar]take wth him in that blessed purchase, enrich thy selfe wth that blessed legacye, his peace. Let the whole world be in thy considerac[i]on as one house, and then consider in that, in the peacefull harmony of Creatures, in the peacefull Succession & Converc[i]on of Causes, & effects, the peace of nature, Let this kingdome where God hath blessed thee with a Beeing be the gallerye, the best roome of that house, and consider in the 2 walles of that Gallerye, the Church and the State, the peace of a royall and religious wisedome, Let thine owne Familye bee a Cabinett in this Gallerye, and find in all the boxes thereof, in the severall dutyes of wife and Children and servant[es], the peace of vertue, and of ye Father and Mother of all vertues Active discretion, passiue obedience, And then lastlye lett thine owne bossome be the Secrett-boxe and reserue wth in
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this Cabinett, and find there the peace of Conscience. And truely yu hast the best Iewell in the best Cabinett, and that in the best gallery of the best house that can be had, peace wth the Creature, peace in the Church, peace in the State, peace in thy house, peace in thy harte is a fayre modell and lovely desseigne even of the heavenly Ierusalem wch is visio Patis, where there is noe obiect but peace

And therefore the holye ghost, to intimate vnto vs the happye p[er]fectnesse wch wee shall haue at last and not tell then, chooses the metapho[u]r of an Enemye, and Enmitye, to avert vs fro[m] looking for true peace from any thing that pr[e]sents it selfe in the waye. Neither truelye could the highest imprint more horro[u]r by any word then that wch intimated warre, as the word Enemye does It is but a litle way that the Poett hath gott in the description of warre, Iam seges est, That now that place is ploughed where the great Cittye Stood; for it is not soe greate a depopulac[i]on to translate a cittye fro[m] marchants to husband men from Shopes to  ploughes, as it is from manye husband men to one shepheard (and yet that hath bene often done) And all yt at most is but a depopulac[i]on, it is not a devastac[i]on yt Troy was ploughd as it is from many husband men to one shepheard (and yet it hath bene often done) And all that at most is but a depopulac[i]on, it is not a devastac[i]on that Troye was plough’d. But when the Prophett Esaye comes to the devastac[i]on, to the enterminac[i]on of a Warre, he expresses it first Esay 7: 13 thus. where there were 1000 Vineyards at a cheape rate, all the land 13: 13: became bryers and thornes, Thats much, but there is more, The earth shalbe removed out of her place, that land, that nation shall no more be called that nation nor that land, But yet, more then that too, not onlye 13: 19 not that people, but none other shall ever inhabite it. It shall never be inhabited from generation to generac[i]on, neither shall Shepheards bee then, not onlye noe Marchant, nor husband man, but no depopulac[i]on, none but owles, and ostriches and Satyres, indeed God knowes what, orm and Ziim. wordes wch wee cannot truelye translate. In a word the horro[u]r of Warre is best discerned in the Company hee heepes, in his 2: Sam: 24∙13: associates, And when the p[ro]phett had brought warre into the pr[e]sence of David, there came wth him Famyne and pestilence, And when famyne entred wee see the effects it brought, Mothers to eate yr Childre[n] of a Sanpan long, that is, as Some expositors take it, to take medicines to procure abortions, to cast their Children that they might haue Children to eate. And when warres other companion, the Pestilence, entred, wee see the effects of that too, in lesse then halfe the tyme that was threatned, for it devoured 70000 of Davyds men, and for all ye vehemence, the violence the impetuousnesse of this Pestilence, David chose this pestilence rather then a warre Militia and Malicia are words of soe neare a Sound as that the vulgar edition takes them as one, For where the Prophett (speaking of ye miseryes yt Ierusalem had suffered) sayes, Trinita militia eius, let her Sword fare be at an end, they read Trinita malitia eius, let their miserye be at an end warre and miserye is all one thinge, But is there any of this in heaven. lacks something of the consumac[i]on of their happynes Quia hostis, because they haue an Enemye, and that is our third p[ar]te and next Stept

Now there is noe warre in heaven, there was warre in heaven sayes St Iohn, Michaell and his angells fought against ye Devill and his Angells, though that warre ended in victorye, yet (taking that
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Warre, as divers expositors doe for the fall of Angells) that kingdome lest Soe manye Inhabitaunts, as that all ye Soules of all that shalbe saved shall but fill vpp the places of them that fell, and soe make that kingdome but as well as it was before that warre Soe euill effects even accompany ye most victorious Warre. There is noe warre, yet all is not well because there is an Enemye, for that Enemye would kindle a warre againe, but that he remembers how ill he Speed last tyme he did Soe. It is not an Enemye that invades neither, but onelye detaynes. Hee detaynes the bodyes of the Saints in heaven, and therefore is an Enemye to ye kingdome of Christ, Hee that detaynes the Soules of men in Sup[er]stic[i]on Hee that detaynes the harts and alleagence of Subiects in a Hæristation, a vt vacillac[i]on an irresoluc[i]on where they shall fire them, whither vpo[n] their Sou[er]aynes or a forrayne power; he is in the notion and acceptac[i]on of Enemye in this Text, an Enemye not an invading, but a deteyninge Enemye, and then this Enemye is but one Enemye, and yet he troubles and retardes the consumation of yt kingdome, Antichrist alone is Enemy Enough; but never carrye this considerac[i]on beyond thy Selfe, as long as there remaynes in thee one Sinne, or the Sinnefull gayne of that one Sinne, Soe long there is one Enemye, and where there is one Enemy there is noe peace, Gardners that husband their grownd to ye best adva[n]tage Sowe their Seeds in such order, (one vnder another,) yt their ground is allwayes full of yt wch is then in Season. If thou Sinne wth yt p[ro]vidence, wth that seasonablenesse, yt all thy Springe, thy youth be spent in wantonnesse all thy Sum[m]er, thy midle age, in Ambition, and ye wayes of pr[e]fermt, and thy Automne in Indevation and Covetuousnes, though thou hast noe further tast of licentiousnes in thy midle age (thou hast  thy Satietye in that Sinne) nor of ambition in thy last yeares (yu hast accumulated titles of hono[u]r, yet all the waye thou hast had one Enemy, and therefore never anye p[er]fect peace. But whoe is this one Enemye in this Text! As long as wee put it of and as lothe as wee are to looke this Enemye in the Face, yet wee must though it be death And this is vestigiu[m] 4m the 4th and next stepp in this Paraphrase

Surge et discende in domu[m] sigili: Sayes the Prophett vestigiu[m] 4m Mors Ieremye, that is, Says the exposito[u]r, to Arise and goe downe, a descent the considerac[i]on of thy mortallitye. It is Surge descende Arise and goe downe, a descent wthIer: 18: 2: an ascention, our grave is upward, and our harte is vpon Iakobbs ladd[e]r, in the waye and nearer to heaven Our daylye funeralls are some Emblems of yt, For; for though wee bee layd downe in the Earth after, yet wee bee lifted vpon mens shoulders before wee rise in the descent to death, and soe wee doe in descent to the contemplac[i]on of it. In all the Potters house, is there any one vessell made of better Stuffe the[n] claye! there's his matter, and of all formes a circle is the p[er]fectest, and art thou loth to make vp that circle wth returning to thearth againe, thou must though thou beest lothe fortasse, sayes St Augustine, yt word of contingencye of censualtye Perchance in omnibus ferme rebus pr[ae]terquam in morte locu[m] habet. It hath roome in all humane actions exceptinge death, Hee makes his example thus. Such a man is marryed where he would, or at least where he must, where his parents or guardian
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will haue him, shall he haue Children! Fortassis, Sayes hee, they are a young couple, p[er]chance they shall And shall those Children be sonnes! Fortasse; they are of a Strong constituc[i]on, p[e]rchance they shall, And shall those Sonnes live till they be men Fortasse. They are from healthy Parents, p[er]chance they shall; And when they haue lived till they be men. shall they be good men! Such as good men maye be glad they may live! fortasse Sill, they are of vertuous Parents, it maye be they shall. But when they are come to that Morientur! Shall those good men dye! And heere sayth yt Father the Fortasse vanisheth, Heere it is omnino certe sine dubitatione, Infalliblye, inevitably, irrecoverablye they must dye Doth man dye even in his birthe; The breaking of prison is death; and what is our birth but a breaking of Prison! Assoone as wee were Clothed by god, o[u]r very apparell was an Embleme of Death In the Skins of dead bodyes beasts hee revered the Skynns of Dying men Assoone as god sett vs on worke, our verye occupac[i]on was an Embleme of death. It was to digg the Earth, not to digg pittfalls for other men but graves for our Selves. Hath anye man heere forgott to daye, yt yesterdaye is dead and the bell toles for to daye, and will ringe out anone, and for as much as everye one of vs app[er]taynes to this daye Quotidis morimur et tamen nos esse æternos putamus wee dye everye daye and wee dye all the daye longe, and because wee are not absolutelye dead wee call that an Aeternitye an æternitye of dying. And is there comforte in that State! Whie that’s the State of hell it selfe, æternallye dying and not dead. But for this there is enough sayd by the morrall men (that wee maye respit devine proofes for devine poynts anone, for our seu[er]all resurrections) For this death is meerely naturall, and it is enough yt the naturall man sayes, Mors, lex, Tributu[m] officiu[m] mortaliu[m] senes. First it is Lex, you were borne vnder the lawe, vppon that Condic[i]on to dye, For it is a Rebellious thinge not to be content to dye, it opposes the lawe, Then it is an imposition wch nature ye Queene of this world layes vpon vs, and wch shee will take when and where shee list. Heere a yong man, there an old man. Heere a happye; there a miserable man, And soe it is a Seditious thinge not to be content to dye. It opposeth the pr[e]rogatiue. And lastlye it is officiu[m] men are to haue theire turnes, to take theire tyme, and then to not waye by deathe to yr Successors, and soe it is Incivile, Inofficiosu[m] not to be content to dye, it opposeth ye frame and forme of governemt It comes equallye to vs all, and it maks vs all equall when it comes. The ashes of an Oake in the Chimney, are noe Epitaphe of yt Oake, to tell mee how tall, or how large it was, it tells mee not, what Flocks it Sheltred while it Stood, or what men it hurte when it fell, The dust of greate p[er]sons graves is Speechlesse too, it sayes nothing, it distinguishes nothing, Assoone the dust of a wretche whom thou wouldst not) as of a Prince (whom thou couldst not) looke vpo[n]) will trouble thine eyes, if the winde blowe it thither! And whe[n] a whirlewinde hath blowne the dust of a Churchyard into the Church, & the man sweeps out the dust of the Church into the Churchyard, whoe will vnder take to Sift out dust againe and to pronounce, this is the Patritian, this the noble Flower, and this

Soe is the death of Iezabell (Iezabell was a Queene) expr[e]ssed they shall not saye this is Iezabell, not onlye not wonder that it is, nor pittye that it should bee, but they shall not saye, they shall not knowe this is Iezabell. It comes to all, to all alike, but not a like wellcome to all To dye too willinglye, out of impatience to wish, or out of violence
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to hasten death, or to dye too vnwillinglye, to murmur at Gods purpose revealed by age or by Sickenes, are equall distempers, and to harbour a disobedient louthnesse all the waye, or to entertayne it at last, argues but an irreligious ignorance, An Ignorance that death is in nature but Expiratio, a breathing out, and wee doe that minute, And Ignorance that god himselfe tooke a daye to rest in, and a good mans graue is his Saboth. An ignorance that Abell, the best of those whom we can compare wth him was the First that dyed. Howsoever whensoever, all tymes at gods tymes! vocantur boni, ne diutius vexent[u]r a noxiis, mali, ne diutius August persequant[ur] God calls the good to take them from their dangers, and god takes the badd to take them from their triumph, and therefore neither grudge that thou goest, nor that worse Staye. for god can make his p[ro]fitt of both And ideo viuit vt corrigat[u]r aut ideo vt p[er] illu[m] bonus exerceat[ur]. God reprives him to mend him, or to make another better by his exercise, and not to exult in the miserye of another, but to glorifye god in ye wayes of his Iustice, Let him knowe quantamq[ue]sero, subito ex tiat vita tollitq[ue] qui fine[m] prouidero nescivik. How long soe ever he liue, how long soever he lye Sicke, that man dyes a Suddaine death whoe never thought of it. If wee consider death in St Paule his Statutu[m] est, It is decreed all men must dye there, Death is indifferent. If wee consider it in his mori Lucru[m], that is an advantage to dye, there death is good, and soe much ye vulgar edition Seemes to intimate, when (Deut 30: 19) whereas wee read, I haue sett before you liffe and death, that reades it vitu[m] et bonu[m] liffe and that wch is good. If then death be at the worst in different, and to the good, good, How is it Hostis! an Enemye to the kingdome of Christ! for yt allsoe is vestigiu[m] 5m the fifth and next Stepp in this Paraphrase/

First god did make death saith the wise man, and therefore vistigiu[m] 5m hostis St Augustine makes a reasonable prayer to god Ne p[er]mittas Domine quod non fecisti dominari creatura' quam fecisti Suffer not O Lord death when thou hast didst not make to haue dominion over mee whom thou didst, whence then came death! The same wiseman hath shewed vs the father, th through enuye of the Devill came death into the world, and a wiser then hee, The holy Ghost himselfe, hath shewed vs the Mother, By Sinne came Rom 5: 12 death into the world. But yet, if god hath naturalized death, take[n] death into the nu[m]ber of his Servants, and made death his Comissioner to punish, and he doth but that, How is death an Enemye! First he was an Enemye in invading Christ, whoe was not in his Com[m]ission, because he had noe sinne. and still hee is an Enemye, because still he adheres to the Enemyes, death hangs vpon the edge of everye p[er]secutors Sworde, and vpo[n] the Stringe of ever Accuser and Caluminatours tongue, In the Bulls of Phalaris, in the Bulls of Basan, in the Bulls of Babilon (the shrewdest Bulls of all) In temporall, in Spirrituall p[er]secutions, ever Since god put an Enmitye betweene man and the Serpent, fro[m] the tyme of Cayne, (whoe began in murder,) to the tyme of Antichrist, whoe p[ro]ceeded in Massacres, Death hath adhered to the Enemye, and soe is an Enemye; Death hath a Comission, Stipendiu[m] peccati Mors est, the reward of Sinne is Death, but where god giues a Sup[er]cedeus vpo[n] that Com[m]ission viuo ego nolo mortem, as I liue saith the lord I would haue noe Sinner dye, not dye the Second death, yet he p[ro]ceeds to execution, And whereas the Enemye whom he adheres too, the Serpent himselfe, hath power but in Calcaneo, vpon the heele, the lower, ye mortall parte, the bodye of man, death is come vp into o[u]r windowes
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sayth the Prophett, into our best lights, our vnderstandings and benights vs there, either wth Ignorance before Sinne, or Senclesnes after, And a Sheriffe that should burne him whoe was condemned to be hanged, were a murderer though that man must haue dyed. To come in by ye doore, the waye of Sickenesse vpon the bodye is; but to come in by at the window by the waye of Sinne is not death’s Comission, God opens not yt window. Soe then he is an Enemye, For they that adhere to the Enemye or Enemys, And adhering is not onelye a pr[e]sent administration of supplye to the Enemye (for that death doth not) but allsoe it is a disposic[i]on to assist the Enemye then when he shall be strong enough to make benefitt of that assistance, and soe deathe adheres, when Sinne and Satan haue weakned bodye and mynde, Death enters vpon both. And in that respect he is vltimus hostis, the last Enemye, and that is 6mvestigiu[m] our Sixt and next Step in this Paraphrase

6m vistigiu[m] Death is the last, and in that respect the worst Enemy, In an Enemye wch appeares at first when wee are or maye be p[ro]vided agt him, there is some of that wch wee call hono[u]r, But in the Enemye yt reserues himselfe till the last, and attends our weake estate, there is much dau[n]ger, Keepe it where I intend it in, yt wch is my Spheare my Conscience. If myne Enemye meete mee betyme, in my youth in an abiect of tentation. (Soe Iosephs Enemye mett him in Putitphars wiffe) yet if I doe not adhere to this Enemye, dwell vpon a delightfull meditation of that Sinne, If I doe fewell and foment that Sinne, assist and courage that Sinne by high Dyet, Wanton discourse, or other p[ro]vocac[i]on, I shall haue reason on my syde, and I shall haue the historye of a 1000 yt haue perished by yt Sinne on my Syde, Even Spittles will giue me Souldiers to fight for mee by their miserable example, against that Sinne. Naye, p[er]chance sometymes ye vertue of that woman whom I sollicite will assist mee. But when I lye vnd[e]r the hands of yt Enemye that hath reserved himselfe to the last, to my last bedd, then, when I shall be able to Stirre noe lym[m]e in any other measure then a Feaver or Palsye shall shake them, when everlastinge darkeness shall haue an inchoation in the pr[e]sent dimnesse of myne eyes, and the Everlasting gnashing in the pr[e]sent Shattering of my teeth, the everlasting worme in the pr[e]sent gnawings of the agonyes of my bodye, and anguishes of my mynde, when the last Enemye shall watche my remedylesse bodye, and my disconsolate Soule, there were not the Phisitian in his waye, p[er]chance not the preist in his, shalbe able to giue any assistance, and when hee hath sported himselfe wth my miserye, vpon that Stage, my death bedd, shall shift the Scene, and throwe mee from that bedd, into my graue, and there triumphe over mee (god he knowes how many generac[i]ons) till the Redeemer, my Redeemer, the Redeemer of all mee, bodye as well as Soule, come againe. As death is novissimus hostis, the Enemy wch watcheth mee at my last weakenes, & shall hold mee when I shall be noe more, till the Angell come wch shall saye and sweare that tyme shall be noe more, In that considerac[i]on, in that appr[e]henc[i]on, he is the powerfullest, the fearefullest Enemye, and yet even this Enemye. Abolebitur, Hee shall be destroyed, wch is 7mvertigu[m], our viith and last Stepp in this Paraphrase

vistigiu[m] 7m This destruction, this Abolition of this last Enemye is
[fol. 143r]
by the Resurrection. For this Text is parte of an Argument for ye Resurrectio[n]Abolebit[ur] And truelye it is a fayre intimation and testimonye of an everlastingnesse in that State of ye resurrection that noe tyme shall end it that wee haue it pr[e]sented to vs in all the parts of tyme, in ye parte, in the pr[e]sent, and in the future wee had a resurrection in Prophesye, we haue a Resurrection in ye pr[e]sent working of Gods Spirritt, wee shall haue a resurrection in ye finall Consumation. The prophett speakes in the future, Hee will Swallow vp death Esay 15: 8 in Victorye. there it is Abolebit, All the Evangelists Speake historicallye, of matter of fact, In them it is Abolevit, and here in this Apostle it is in the pr[e]sent tense Aboletur, now he is destroyed, and this extribits to vs a three fold occasion of advancing our devotion, in considering a threefold resurrection First, a Resurrection from deiections and callamityes in this world, and a temporarie Resurrection, Sec[ond] a Resurrection from Sinne, a Spiritua{ll} Resurrection, and then a Resurrection from the Graue, a finall Resurrection. A Calamitate when the Prophetts Speake of Resurrectio[n]Resurrectio A Calamita{.} in the old Testamt for the most p[ar]te this principall Intention is vppon a temporall restituc[i]on from Callamityes yt oppressed them then neith[e]r doth Calvin carrye those emphaticall wordes wch are soe often cited for a proofe of the last Resurrection (yt he knowes his redeemer liueth, Iob 19: 25: that he knowes he shall Stand the last man vpon Earthe, That though his bodye be destroyed yet in his Flesh and wth his Eyes he shall See god) to any higher Seate then Soe, yt how lowe soever he bee brought, to wt desperate estate soe ever he be reduc’d in the Eyes of the world, yet he assures himselfe of a Resurrection a Reparation, a Restituc[i]on to his former bodylye health and worldlye fortune wch he had before, & such a Resurrection we all knowe Iob had

In that famous and most considerable propheticall vision wch God exhibited to Ezekiell, where god sett the Prophette in a Valley of very  many and verye drye bones, and invited ye severall ioynts to knitt againe, tyes them wth their old Sinnewes & Ligamts, clothes them in their old Flesh wrapps them in their old Skyne and calls liffe into them againe, Gods principall intention in that vision was, thereby to giue them an assurance of a Resurrection fro[m] yr pr[e]sent callamityes (not but yt theire is allsoe good evidence of ye last resurrection in that vision too) Thus farre god argues wth them, A renota, From that wch they knewe before, the finall resurrection, hee assures them, that wch they knewe not till then, a present resurrection from thos pressures Remember by this Vision what you all knowe allready yt at last I shall reunite ye dead and drye bodyes bones of all men in a generall Resurrection, and then, if you remember, if you consider, if you looke vpon that, can you doubt but I whoe can doe that can alsoe recollect you from yo[u]r pr[e]sent disp[er]sion, and giue you a resurrectio[n] to yo[u]r former temporall happynesse! And this truelye ariseth pr[e]gnantlye necessarilye, out of ye Prophetts. Answere. God askes him Sonne of man, can these bones liue! and he answeres Domine tu nosti, O  Lord God thou knowest. The Prophett answeres according to gods intention in the question. If yt had bin for their living in the last resurrection, Ezekiell would haue answered God, as Martha answered Christ whe[n] he sayd thy brother Lazarus shall rise againe, I know he shall rise againe at the Resurrection, at the last Ioh: 11: 24: daye. But when the question was whither men soe macerated, Soe scattered in this world could haue a resurrection to their formall temporall happynesse
[fol. 143v]
heere, yt putts the Prophett to his Domine tu nosti, It is in thy brest to purpose it, it is in thy hand to execute it; whether thou doe it, or doe it not, thy name be glorifyed: It falls not wth in our coniecture wch waye it shall please thee to take, for this Resurrection Domine tu nosti, thou lord, and thou onlye knowest wch is allsoe the sence of those wordes, Others were tortured, and accepted not a deliverance that they might Heb: 11 35 obtayne a better Resurrection A pr[e]sent deliverance had bine a Resurrection, but to be more sure of a better hereafter, they lesse respected Mat: 10: 39 that, According to that of our Saviour! Hee that findeth his life shall loose it. Hee that fixeth himselfe too earnestlye vpon this Resurrection shall loose a better. This is then the p[ro]pheticall Resurrection for ye future Psal: 2: 4: but a future in this world, That, If Rulers take counsell against ye Lord, he shall haue theire counsell in derision, If they take armes agtPsal: 46: 9: the Lord, the Lord Shall breake their bones, and cutt their Speares in Sunder, If they hisse and gnash their teeth, and saye wee have swallowed him vp, If wee be made their byword, their Parable, yir Prouerbe, their Libell, the theame and burden of their Songes (as Iob complaynes) yet what soever fall vpon mee, Dam[m]ags, distresse, Scorne, or Hortis vltimus, death it selfe, yt death wch wee consider heere, Death of possessions, Death of Estimac[i]on, Death of health, Death of Contentac[i]on, yet, Abolebit[u]r, it shall be distroyed in a Resurrection, in a returne of ye light of gods Cou[n]tenance vpon mee even in this world, & this is ye first Resurrection/

2 A peccatis But this first Resurrection wch is but fro[m] temporall Calamityes doth Soe litle concerne a true and established Christian whither it come or noe (for Still Iobs Basis is his Basis, and his center Etiamsi occiderit, Though hee kill mee. Kill me and giue mee no resurrection in this world, yet I will trust in him,) as yt, as though this first resurrectio[n] were noe Resurrection, not to be nu[m]bred amongst ye Resurrections, St Iohn calls that wch wee call the Second, wch is from Sinne, the first Resurrection. Apoc: 20: 6 Blessed and holye is hee whoe hath part in the first Resurrection. Ioh: 5: 25: And this Resurrection Christ implyes when he sayes verely verely I saye vnto you, the hower is com[m]ing, and now is when the dead shall heare the uoyce of the Sonne of God, and they that heare shall liue, yt is, by the voyce of the worde of liffe, the gospell of Repentance, they shall haue a Spirrituall Resurrection to a newe liffe/ St Augustine & Lactantius both were soe hard in beleeving the Roundnesse of the Earth, that they thought yt those homines Pensiles, as they call them, those men that hang vpon the other cheeke of the Face of the Earth those Antipodes whose feet are directlye against ours, must necessarilye fall fro[m] the Earth if ye Earth be round. But whither should they fall! If they fall, they must fall vpwards, for heaven is aboue them too, as it is to vs, Soe if the Spirrituall Antipodes of this world, the Sonnes of God yt walke with feete oppos’d in wayes contrarye to the Sonnes of men, shall be sayd to fall when they fall to repentance, to mortification to a religious neglect and contempt of ye pleasures of this liffe, truelye their fall is vpward they fall towards heaven. God giues breath Esay 45: 5: to the People on Earth, Saith the Prophett, et Spiritu[m] tus qui calcant illam – Our translation carryes that noe further but yt God giues breath to people vpon Earthe, and Spirritt to them that walke there on. But Ireneus makes a vsefull difference betweene Afflatus and Spiritus that god giues breath to all vpon Earth, but his Spirrit only
[fol. 144r]
to them whoe tread in a religious Scorne vpon Earthlye things. Is it not a Strang phrase of the Apostle! Mortifye your members, fornicatio[n], Col: 3: 5: vncleanesse, inordinate affections, Hee does not Saye Mortifye your members against those Sinnes, but he calls those verye Sinnes, ye members of our bodye as though wee were elemented and compacted of nothing but Sinne; till wee come to this Resurrection, this mortificac[i]on, wch is indeed our viuificac[i]on! Till wee beare in our bodye the dying of 2: Cor: 4:10 our Lord Iesus, yt the liffe allsoe of Iesus maye be made manifest in our bodye. God maye giue the other resurrection from worldly miserye, and not giue this. A Widdowe maye be rescued fro[m] ye Sorrowe and Solitarynesse of that State by having a plentifull fortune, there shee hath one resurrecc[i]on, but the widdowe that liveth in pleasure is dead while shee liveth, Shee hath noe Second Resurrection, and soe in that sence even this Chappell maye be a Churchyard, men maye Stand & Sitt and kneele and yet be dead, and any Chamber above maye bee a Golgotha of dead mens bones, of men not come to this Resurrectio[n] wch is the renuntiation of their beloved Sinne; It is was inhumanely Sayd by Vitelli[us] vpon the Death of Otho when he walkt in ye feild of Carcasses where the battaile was fought. O how Sweet a perfume is a dead Enemye. But it is a Devyne saying to thy Soule O what a Saviour of liffe vnto liffe is the death of a beloved Sinne what an Angellicall comfort was that to Ioseph and Marye in Egipt after the death of Herod, Arise, for they are dead yt sought the Childs Math: 2: 20: liffe, and even that comforte is multiplyed vpon thy Soule when ye Spirrit of God sayes to thee Arise come to this Resurrection, for yt Herod, yt Sinne that Sought thy liffe, the everlasting liffe of this Child, the Child of god, thy Soule, is dead, dead by repentance, dead by mortification. The highest crueltye that Storye relates, or poets imagine, is, when a p[er]secutor will not affoord a miserable man deathe, nor be soe mercifull to him as to take his liffe. Thou hast made thy Sinne, thy Soule, thy liffe, inaminated all thy actions, all thy purposes wth that Sinne; miserere animæ tuæ Bee soe mercifull to thy Selfe as to take awaye that liffe by mortificatio[n], by repentance and thou art come to this resurrection: And though a man maye leave the former resurrection, and not this, peace in his fortune, and yet not peace in his Conscence, yet whoe soev[e]r hath this Second, hath an infallible seale of the 3d resurrectio[n] too, to a fullnesse of glorye in bodye, as well as in Soule. For Spiritus maturam efficit carnem et capate[m] in corruptelæ. This Resurrectio[n] by the Spiritt mellows the body of man, and makes yt capable of everlasting glorye wch is the last weapon by wch this Enemye death shalbee distroyed

Vpon that pious ground that all Scriptures were written 3 A morte for vs, vs as wee are Christians; that all Scriptures conduce to the proofe of Christ and of the Christian Estate, It is the ordinarye manner of the Fathers to make all yt Davyd Speakes historicallye
[fol. 144v]
of himselfe, and all that the Prophetts Speake futurelye of ye Iesus if thos places maye be referred to Christ,) to referre them to Christ primarilye, and but by reflection and in a Second consideratio[n] vpon Davyd or vppon the Iesus, Therefore vpon doe the Fathers (truelye I thinke more generallye more vnanimely then in anye other place of Scripture) take that vision of Ezekiell wch wee spoke of before to be principallye intended of the last Resurrection, and but Secondarilye of the Iewes restituc[i]on. But Gespur Sanctius a learned Iesuite (thats not soe rare, but ingenious too) though he be bound by the Cou[n]sell of Trent to interprete Scriptures according to ye Fathers, yet heere he acknoledges the whole truthe, That gods purpose was to p[ro]ue by that wch they did knowe (the generall resurrectio[n]) yt wch they knewe not, their temporall restituc[i]on, Turtullian is vehement at First, but after more Supple Allegoricæ Scripturæ (sayes hee) resurrectione Inbradiant aliæ, abicæ determinant, Some figuratiue places of Scripture doe intimate a Resurrection, and some manifest it, and of thes manifest places, he takes this vision of Ezekiell to be one, but he comes after to this, Sit et corporu[m] et reru[m], et meâ nihil interest, let it signifye a temporall resurrection of o[u]r bodyes too, Sayes hee, and I am well satisfyed. And there the truth satisfyes him, for it does signifye both. It is true that Turtulian Sayes, De vacuo similitudo non competit. If that vision be but a comparison, yet if there were noe such thinge as a Resurrection, the Comparison did not hold, De nullo Parabola non convenit Sayes hee; and truelye if there were noe Resurrection to wch that Parable might haue Relatic[i]on, it were noe Parable. All that’s true, But there was a Resurrectio[n] allwayes knowne to them, allwayes beleeved by them, and yt made their pr[e]sent resurrection from that callamitye the more easye, the more intelligible, the more credible, the more discerneable to the[m] Let therefore Gods method be thy method, fine thy selfe firmelye vpon the beleiffe of the generall resurrecc[i]on and thou wilt neu[er] doubt of either of the particular Resurreccons either from Sinne by Gods grace, or from worldly calamityes by gods power. For that last resurrection is the ground of all by that vere victa mors sayesIreneus, this last Enemye death is truely destroyed, because his last Spoyle the bodye is taken out of his hands. The same bodye Eadem Ouis (as the same Father notes) Christ did not fetch another Sheepe to the Flocke in ye place of that wch was lost but the same Sheepe. God shall not giue me another, a better bodye at ye resurrection, Idem but the same bodye made better, For Si non haberet caro saluari nenti quaru[m] verbu[m] dei caro facturo fuisset. If the flesh of man were not to be Saved, the author of Salvation would neu[er] haue taken the flesh of man vpon him. The Punishmt yt God layd on Gen: 3: 17 Adam. In dolore et in Sudore. In Sweat and in Sorrow shalt thou eate thy bread, is but donec reverteris, till man returne to dust, But when man is returned to dust, God returnes to ye reme[m]brance
[fol. 145r]
of that promise. Awake and singe yee that dwell in the dust, A mercye Esay 26 19 allreadye exhibited, a p[ro]mise allready p[er]formed vnto vs in the p[er]son of our Saviour Christ Iesus, in whom per primitias benedixit campo, Chryssos: As God by taking a handfull for first Fruites, gaue a blessing to the whole Feild, Soe he hath sealed the bodyes of all mankind to his Glory. By preassuming the bodye of Christ to that Glorye For by that there is now Com[m]erciu[m] inter Cælum et terram there is a trade drive[n], a Staple Barnard established betweene heaven and Earth, Ibi carno nostra, hic spirritus eius, thether haue wee sent our Flesh and hither hath he sent his Spirrit This is the last Abolution, of this last Enemye deathe, for after this, ye bodyes of the Saints hee cannot touch, the bodyes of the damned he cannot kill, and if he could, hee were not therein their Enemye, but yir Friend, This is that blessed and glorious State of wch when all ye Apostles mett to make the Creed, they would saye noe more but Credo resurrectione[m]. I beleeve the resurrection of the bodye. And when those two reverend Fathers to whom it belongs, shall come to speake of it in the daye proper for it in this place, and if all the Bishopps that ever mett in Cou[n]sells should meete them heere, they could but second the Apostles Creed wth their Anathema wee beleeve, & woe bee vnto them that doe not beleeve the resurrection of ye bodye. But in goinge about to expresse it, the lipps of an Angell should bee vncircu[m]cised, and the tongue of an Archangell would stam[m]er, I offer not therefore at it, but in respect of, and wth Relatio[n] to that blessed State, according to the Doctrine and practice of o[u]r Church. Wee doe praye for the dead, For the militant Church vpo[n] Earthe and the triumphant Church in heaven and ye whole Catholicke Church in heaven and Earthe. Wee doe praye that God would be pleased to hasten that kingdome, that wee wth all other dep[ar]ted in the true Faith of his holye name, maye haue our p[er]fect Consum[m]ac[i]on both in Bodye and Soule in his everlasting glorye


Finis of
D: Dunn before the
on Frydaye before lent


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


Transcription of sermons 1-15 by Emma Rhatigan.

Transcription of sermon 16 by Mary Morrissey

Transcription proofread by Peter McCullough (sermon 10), Mary Morrissey (16), Phil West (2, 6, 12), Hugh Adlington (5, 9, 11, 13), and Sebastiaan Verweij (1, 3, 4, 7, 8, 12, 14, 15, 16).

Manuscript description by Mary Morrissey.

Transcription coded by Sebastiaan Verweij.


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


Item no: 1
Locus: ff. 53r-59v
Title: The Text Remember nowe thy Creator in the dayes of thy youthe 12:1: Ecclesiastes
Incipit: Wee may consider Two greate
Explicit: meete and never parte, but here wee must
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 2
Locus: ff. 60r-65r
Title: The Text Father forgiue them for they knowe not what they doe, Luke 23:34:/
Incipit: The word of God is either
Explicit: Father which art in heauen &c.
Final Rubric: finis
Bibliography: OESJD Vol. VI.8; P&S Vol. V.12

Item no: 3
Locus: ff. 67r-72v
Title: The Text The Father iudgeth noe man But hath committed all Judgment to the Sonne John 5:22:
Incipit: When our Sauiour Christ forbidds
Explicit: to you when for your sakes, he committed all Judgmt to the Sonne/
Final Rubric: Finis of the First Sermo[n] prached at Lincolnes Inn in ye forenoo[n]e by Doc: Dunn on Sunday 30:Ja:1619
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 4
Locus: ff. 72v-76v
Title: The Text Iuidge noe man John 8.15
Incipit: The Riuers of paradice did not all
Explicit: yet, The Sonne iudgeth noe man
Final Rubric: Finis of the second Sermon preached at lincolnes In the afternoone by Doc: Dunn on Sunday 30:Jan:1619
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 5
Locus: ff. 78r-84v
Title: The Text Blessed are the people that bee soe yea blessed are the people whose God is the Lorde Psale 144:15:
Incipit: The first parte of this Text hath re:
Explicit: of his incorruptible blood. In wch glorious Sonne of God &c.
Final Rubric: Finis of Doctor Dunns sermo[n] preach'd at Wit-hall before the kinge the thirtyeth of Aprill 1620
Bibliography: OESJD Vol. II.5; P&S Vol. III.9

Item no: 6
Locus: ff. 86v-93v
Title: The Text Whosoeuer shall fall on this Stone shalbe broken, But on whom Soeuer it shall fall it will grinde him to powder Math: 21:44
Incipit: Allmightie God made us for
Explicit: manifest vnto vs To whome wth blessed Spirritt &c
Final Rubric: Finis of a Sermon of docter Donne preach'd at ye Cockpit
Bibliography: OESJD Vol. VI.1; P&S Vol. II.8

Item no: 7
Locus: ff. 95r-101v
Title: The Text Lorde all my desire is before thee and my Groninge is not hid from thee Psal:38:9:
Incipit: The wole Psalme
Explicit: but ordained by the Church
Bibliography: OESJD Vol. IV.8; P&S Vol. II.6

Item no: 8
Locus: ff. 103r-109r
Title: The Text Whoe now reioyce in my sufrings for you and fill vp that wch is behinde of the Afflictions of Christ in my fleshe for his bodyes sake which is the Church Colos:1:24
Incipit: Wee are to enter into the
Explicit: and Christ Jesus a Crowne of Everlasting glorye to vs all
Final Rubric: Amen
Bibliography: OESJD Vol. IV.2; P&S Vol. III.16

Item no: 9
Locus: ff. 110r-115r
Title: The Text Woe vnto you that desire the daye of the
Incipit: For the presenting of the woes and Iudgmts of God
Explicit: To which glorious sonne of God &c
Final Rubric: Finis of Doc: Donns Sermon at white hall before the kinge the 30: of March 1619
Bibliography: OESJD Vol. II.2; P&S II.18

Item no: 10
Locus: ff. 116r-122r
Title: The Text I loue them that loue mee & they that seek me earlye shall finde mee Pro:8:17:
Incipit: As the Prophetts and other secretaryes of the holye
Explicit: incoruptible bloode
Final Rubric: In whom &c/
Bibliography: OESJD Vol. I.4; P&S Vol. I.5

Item no: 11
Locus: ff. 123r-129r
Title: The Text And without Contruersye greate is the Mistery of Godlynes God was manifest in the Fleshe: Iustifyed in the Spirit: Seene of Angles: peached vnto ye Gentils: Beleeued on in the worlde: receyued vp into Glorye 1:Timo:3:16:
Incipit: This is no Text for an hour glasse: If god woud
Explicit: blood: To which glorious Sonne of God &c
Final Rubric: Finis of Doc: Donns Sermon at Whithall before the kinge ye 16: February 1620
Bibliography: OESJD Vol. II.6; P&S Vol. III.10

Item no: 12
Locus: ff. 130r-137v
Title: The Text Hee that beleeuth not shalbe damned Mar:16:16
Incipit: The first words that are recorded in the
Explicit: God shall himselfe in an everlasting presence & Fruition./ Amen./
Final Rubric: Finis of A Sermon of Do: Duns lincolns I
Bibliography: OESJD Vol. VI.9; P&S Vol. V.13

Item no: 13
Locus: ff. 139r-145r
Title: The Text The last Enemye that shall be distroyed is Deathe 1:Cor:15:26:
Incipit: This is a Text of the Resurrection, and tis not
Explicit: Consummacion both in Bodye and Soule in his everlasting glorye Amen
Final Rubric: Finis of D: Dunn before the kinge on Frydaye before lent 1620
Bibliography: OESJD Vol. II.8; P&S Vol. IV.1

Item no: 14
Locus: ff. 146r-149v
Title: The Text And the Lord says It is not good for the man should be alone I will make him a helpe meete for him Gene:2:18:
Incipit: In the Creation of the world when God had
Explicit: therefore this be enough, For ye explicacion, and applycacion of these words
Final Rubric: Finis of a Sermon preach'd by D:Donn at S Francis Nethersoles marriage
Bibliography: OESJD Vol. VII.1; P&S Vol. II.17

Item no: 15
Locus: ff. 150r-155v
Title: The Text And I will marrye thee vnto mee for euer Hos:2:19:
Incipit: The word wch is the Kinge vpon wch
Explicit: his incorruptible bloude to whom &c
Final Rubric: Finis of a Sermon preach'd at St Clements danes by D:Dunn at Mr Washingto[n]s marriage
Bibliography: OESJD Vol. VII.2; P&S Vol. III.11

Item no: 16
Locus: ff. 156r-171r
Title: The Text For God who Commaunded light to shine out of darknes, hath shined in our hartes to giue the light of ye knowledge of the glory of God in ye face of Je: Christ 2:Cor:1:6:
Incipit: The First Booke of ye Bible begins wth the
Explicit: of God in the face of Jesus Christ
Final Rubric: Finis of Doc:Donns Sermo[n] at ye Spitle on Easte Mu[n]day 1622:
Bibliography: OESJD Vol. VIII.2; P&S Vol. IV.3


Material: Paper, folio, i + 177 leaves (1 stub, f. 59b). 313 X 210 mm.
Foliation: Foliation in pencil consecutively. The final sermon is individually paginated in ink, not by the main scribe.
Collation: The volume is too tightly bound to provide collation.
Condition: The volume is in excellent condition.


The hand which transcribed the sermons in this manuscript is almost certainly that of a professional scribe. This is a very neat, very consistent hand. The letters are small (minims are approx. 2mm high, capitals and letters with ascenders only approx. 3-4 mm high); this allows the scribe to fit approx. 50 lines of text within the writing block. The scribe uses a predominantly secretary script, with some italic features. The scribe also uses a kind of non-cursive print-hand, with some italic forms but less pronounced in its use of that script that write the passages in italic. The distinction between this and the italic scripts can be harder to discern. Punctuation is sparse, consisting mostly of commas and full-stops, with virgules sometimes marking the end of a paragraph. Virgules are not easily distinguished from commas, especially mid-paragraph. On the whole, what may be rather short virgules have been transcribed as commas. A capital often indicates the beginning of a new sentence in the absence of a full-stop, or following a comma. The Merton scribe occasionally writes square brackets. Since these are also used for editorial interventions in the text, in transcription they are replaced with parentheses (see for instance ff. 150v, 151r). Abbreviation is typical for a hand of this time. The scribe commonly employs word-final superscript 'r' with an abbreviation mark. These letters have mostly been expanded ('ur', 'er'), except where no vowel could have been implied (although the same superscript 'r' was still used by the scribe): especially in 'nor' and 'for'. Catchwords are used throughout, and these have only been indicated when the catchword is different from the word following on the next page, in terms of spelling, punctuation, or capitalisation.

The rubricator may be distinguished from the main scribe. It is clear that marginal notes were added in pencil first, and then re-done in red ink. In some cases, the pencil is still visible, and in a couple of instances, the pencil has not been inked over (see esp. f. 163v, marginal note 'Nicephor’. In one case, in the margin of f. 169r, the rubricated marginal note reads ‘Nariani’. This is presumably a mistake for ‘Nazianzen’ (or a shortened form thereof). The underlying pencil mark is not visible, but it is difficult to believe that a scribe who had written ‘Nazianzen’ so many times in this manuscript would not have recognised the word when rubricating the marginal notes. This may indicate that the rubricator did his work on the text after the scribe had completed his work. This might explain some of the inconsistencies in the rubrication throughout the manuscript.

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