OESJD II.8; on 1 Cor. 15.26

[fol. 1r] 1.Cor: 15.26./ The last Enemie that shallbee destroyed
is Death.

This is a text of the resurrection, and it is not Easter yet: but it is Easter Eue. All Lent is but the vigil, the Eue of Easter, to soe longe a festiuall as shall neuer end: the resurrection: wee may well begin the Eue beetimes. fortie yeares longe was god greiued for that generation wch hee loued: lett vs bee content to humble or soules 40. daies, to bee fitter for that glorie wch wee expect.

In the booke of god there are manie songs: there is but one Lamentation: And that one Songe of Salomon, nay some one of Dauids 150 psalms, is longer then the whole booke of Lamentac[i]ons. Make waye to an euerlasting Easter by a short Lent, to an vndeterminable glorie by a temporarie humiliation. you must weepe these teares, teares of contrition, teares of mortification, beefore god will wipe all teares from yor eyes: you must die this death, this death of the righteous, the death to sinne, before this last enemie, Death, shallbee destroyed in you, and you made partakers of euerlasting life in soule and body too./

Diuisio Our diuision shallbee but a short, and our whole exercise but a larger paraphrase vpon the words. The words implie first that the kingdome of Christ wch must bee perfected, must bee accomplished (beecause all things must bee subdued vnto him) is not yett perfected, not accomplished yett. why? What lacks it? It lacks the bodies of men, wch yet lie vnder the Dominion of another, when wee shall alsoe see by that metaphore [fol. 1v] wch the holy ghost chooseth to expresse that in, wch is that there is hostis and soe militia, an Enemie; and a warre, and that therefore that kingdome is not perfected that hee places perfect hapines, and perfect glorie in perfect peace. But then howe farr is anie state consisting of manie men, howe farr the state and condition of anie one man in particular from this perfect peace? howe trulie a warrfare is this life, if the kingdome of heauen it selfe haue not this peace in perfection? And it hath not Quia hostis, beecause there is an Enemie: though that Enemie shall not ouerthrow it, yet beecause it plotts, and workes, and machinates, and would ouerthrowe it, This is a defect in that peace. Who then is this Enemie? An Enemie that may thus farre thinck himself equall to god, that as noe man euer sawe god, and liued soe noe man euer sawe this Enemie and liued, for it is death And in this may think himself in number superior to god, that manie men liue, who shall never see god: But, Quis homo, is Dauids question, wch was never answeared. Is there anie man that liues, and shall not see Death? An Enemie that is soe well victualled against man, as that hee cannot want as longe as there are men: for hee feedes vpon man himself and soe well armd against man, as that hee cannot want munition whiles there are men, for hee fights with our weapons, our owne faculties, nay or calamities, yea or owne pleasures are or Death. And therefore hee is nouissimus hostis, saith the Text: The last Enemie.

[fol. 2r] Wee haue other Enemies, Sathan about vs, sinne within vs: but the power of those, this enemie shall destroye, but when they are destroyed hee shall retaine a hostile and triumphant dominion ouer vs. But vsque quo Domine? howe longe ô Lord? for euer? Noe, Abolebitur: wee see this Enemie all the waie and all the waie wee feele him: but wee shall see him destroyed, Abolebitur; But howe? or when? At, and by the resurrection of or bodyes: for as vpon my expiration, my transmigration from hence, as soone as my soule enters into heaven, I shall bee able to saie to the Angells, I am of the same stuffe as you, spiritt and spiritt, and therefore let mee stand with you, and looke vpon the face of your god, and my god: soe at the resurrection of this bodye, I shall bee able to saie to the Angell of the great Councell, the sonne of god, Christ Jesus himself, I am of the same stuffe as you, body and body, flesh and flesh, and therefore let mee sitt downe with you at the right hand of the father, in an euerlasting security from this last Enemie, who is nowe destroyed, Death. And in these 7 stepps wee shall passe apace, and yett cleerelie through this paraphrase. Vestigium primum quia desunt Corpora.  Wee begin with this. That euen the kingdome of heauen hath not all that it must haue, to a consum[m]ate perfection, till it haue bodyes too. In those infinite Millions of Millions of generations, in wch the holie, blessed, and glorious Trinitie enioyed themselues one [fol. 2v] another, and noe more, they thought not their glorie soe perfect, but that it might receiue an addition from creatures and therefore they made a world, a materiall world, a corporeall world, they would haue bodyes. In that noble part of the world which Moses calls the firmament, that great expansion from gods chaire to his footstoole, from heauen to earth, there was a defect, wch god did not supplie that daie, nor the next, but the fourth daie hee did, for that daie hee made those bodyes, those great and lightsome bodyes, the Sunne and Moone, and Starrs, and placd them in the firmament soe allsoe the heauen of heauens, the presence=Chamber of god himself, expects the presence of or bodies. Noe state vpon earth can subsist without those bodies, men of their owne. For men that are supplied from others, maie either in necessitie, or in indignation, bee wthdrawne, and soe that state which stood vpon forraine leggs, sincks: Dan: 2.31 Let the head bee gould, and the arms silver, and the bellie brasse, if the feete bee claie, men that maie slipp and moulder awaye, all is but an image Image, all is but a dreame of an Image: for forraine helpes are rather croutches then leggs. There must be bodies, men, and able bodies, able men: men that eate the good things of the land, their owne figgs and oliues, men not macerated with extortions. They are glorified bodies that make vp the kingdome of heauen, bodies that partake of the good of the State of that make vp the State [fol. 3r] bodies, able bodies, and lastlie bodies inanimated wth one soule, one vegetatiue soule, head and members must growe together, one sensitiue soule, all must bee sensible and compassionate of one anothers miserie, and especiallie one im[m]ortall soule, one supreame 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 neede not goe farre for an Example of a slipperie and vncertaine beeing, where thy must stand vppon other mens men, and must ouerload all men with exactions, and haue admitted distractions, and distortions, and convulsions and earthquakes in the multiplicitie of religions. The kingdome of heauen must haue bodies, kingdomes of the earth must haue them, and if vpon the earth thou beest in the waye to heauen, thou must haue a bodye too, a bodie of thine owne, a bodye in thy possession: for thy bodye hath thee, not thou it, if thy bodie tyrannize ouer thee. If thou canst not withdrawe thine eye from an obiect of tentation, nor withhold thy hand from subscribing against thy conscience, nor turne thine eare from a popular, and seditious Libell, what hast thou towards a Man? Thou hast noe soule, naye thou hast noe bodie: there is a bodye, but thou hast it not, it is not thine, it is not in thy power.  The body will rebell against thee even in sinne: it will not performe a sin when and where thou wouldst haue it: much more will it rebell against anie good worke, till thou haue imprinted Gal. 6.17 stigmata Jesu, the marks of the Lord Jesus, wch were [fol. 3v] but exemplar in him, but are essentiall and necessarie to thee, abstinencies, and such discreete disciplines and mortifications as may subdue that bodie to thee, and make it thine: for till then it is but thine Enemie, and maintaines a warre against thee, and warre, and enemie is the metaphore wch the holy=ghost hath taken here to expresse a  want, a kind of vnperfectnes euen in heauen it selfe. Bellum symbolum mali. As peace is of all goodnes, soe warre is an Embleme, an hieroglyphique of all miserie And that’s or second stepp in this paraphrase.

Secundu[m] vestigiu[m]. Pax, et bellum.

If the feete of them that preach peace, bee beautifull: And ô howe beautifull are the feet of them that preach peace? Isay. 52.7 the Prophet Isaiah asks the question .52.7. And the Nahum 1.15 Prophett Nahum askes it. 1.15. And the Rom: 10.15 Apostle St Paul asks it: Rom: 10.15. they all aske it, but none answers it: who shall answer vs, if wee aske, howe beautifull is his face, who is the author of this peace, when wee shall see that in the glorie of heauen, the Center of all true peace. It was the inheritance of Christ Jesus himself vpon earth, hee had it at his birth, hee brought it with him. Luk: 2.14 Glory bee to god on high, peace vpon earth. It was his purchas vpon earth. Colos: 1.20 Hee made peace (indeed hee bought peace) through the bloud of his Crosse. It was his [catchword(s): testamt] [fol. 4r] testament, when hee went from earth. John 14.27 Peace I leaue with you, my peace I giue vnto you. Diuide wth him in that blessed inheritance, partake with him in that blessed purchase, enrich thy self with that blessed legacie, his peace. Lett the whole world bee in thy consideration as one howse; and then consider in that, in the peacefull harmonie of creatures, in the peacefull succession and connexion of causes, and effects, the peace of nature. Let this kingdome, where god hath blessed thee with a being bee the gallerie, the best roome of that howse, And consider in the two walls of that gallerie, the Church, and the State, the peace of a royall, and a religious wisedome: Let thine owne familie bee a Cabinet in this gallerie, and find in all the boxes thereof, in the seuerall duties of wife, and children, and seruants, the peace of vertue: And of the father and Mother of all vertues, Actiue discretion, passiue obedience: And then lastlye, let thyne owne bosome bee the secret boxe, and reserue in this cabinet, and find there the peace of conscience, And trulie thou hast the best the Jewell in the best Cabinet, And that in the best gallerie of the best house that can bee had: peace with the creature, peace in the Church; peace in the State, peace in thy house, peace in thy heart, is a faire modell, and a louelie designe euen of the heauenlie Jerusalem, wch is visio pacis, where there is noe obiect but peace.

And therefore the holy=ghost to intimate to vs, that happie [fol. 4v] perfectnes wch wee shall haue at last, and not till then, chooseth the metaphore of an Enemie, and enmitie, to auert vs from looking for true peace, from anie thing that presents it self in the waye. Neither trulie could the holy=ghost imprint more horror, by any word then that wch intimates warre, as the word enemie doth. It is but a little waye that the Poet hath gott in description of warre, Iam seges est: that nowe that place is ploughed where the great cittie stood: for it is not soe great a depopulation to translate a cittie from merchants to husbandmen, from shopps to ploughes, as it is from manie husbandmen to one Sheepeheard, and yet that hath been often done: And all that at most is but a depopulation, it is not a deuastation, that Troy was ploughed But when the prophet Isaiah comes to the deuastation, Isayah. 7.23 to the extermination of a war, hee expresseth it first thus; where there were a 1000 vineyards at a cheape rate, all the land become briars, and thornes, that is much; but there is more, 13.13 The earth shallbee remoued out of her place, that land, that nation shall noe more bee called that nation, nor that land But yet more then that too: Not onlie not that people, but noe other shall euer inhabite it. 13.19 It shall neuer bee inhabited from generation to generation, neither shall sheepheards bee there; not onlie noe Merchants, nor husbandmen, but noe Depopulator, none but Oules, and Ostriches, and Satyres, [catchword(s): indeed] [fol. 5r] Indeed God knowes what, ochim, and Ziim, words which trulie wee cannot translate. 2 Sam. 24.13 In a word, the horror of Warre is best discerned in the companie hee keepes, in his associates. And when the prophet Gad brought warre into the presence of Dauid there came wth him famine, and pestilence: And when famine entred wee see the effects: it brought Mothers to eate their Children of a span longe; 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 Warrs other companion, the pestilence entred, we see the effects of that too: in lesse then half the tyme that it was threatnd for, it devoured 70m of Dauids men: and yet for all the vehemence, the violence, the impetuousnes of this pestilence, Dauid chose this pestilence rather then a Warre./

Militia, and malitia, are words of soe neere a sound, as that the vulgat edition takes them as one: Isaiah 40.2 for where the prophet speaking of the miseries that Jerusalem had suffered, saith, finita militia eius: Let her warrefare bee at an end, they read, finita malitia eius: let her miserie bee at an end: warre, and miserie is all one thing. But is there anie of this in heauen? Euen the Saints in heauen lacke something of the consumac[i]on of their happines. Quia hostis: beecause they haue an Enemie. And that is or third, and next stepp.

Vest: tertiu[m] – Quia hostis

Nowe there is noe warre in heauen. there was warre in [fol. 5v] heaven, John: Reuelat: 12.7 sayth St John (Apoc: 12.7) Michaell and his Angells fought against the Diuell and his Angells, though that warre ended in victorie, yet (taking that warr as diuers expositors doe, for the fall of Angells) that kingdome lost soe manie inhabitants, as that all the soules of all that shall bee saued, shall but fill vp the places of them that fell, and soe make that kingdome but as well as it was beefore that warre: soe ill effects accompanie even the most victorious warre: There is noe warr, yet all is not well, beecause there is an enemie: for that Enemie would kindle a warre againe but that hee remembers howe ill hee spedd last tyme hee did soe. It is not sup>an enemie that inuades neither, but onlie detaines: hee detaines the bodyes of the Saints in heauen, and therefore is an enemie to the kingdome of Christ. Hee that detaines the hearts and allegeance of subiects in an hesitation, a vacillation, an irresolution, where they shall fix them, whether vppon their soveraigne, or a forraine power, hee is in the notion and acceptation of Enemie in this text, an Enemie though noe hostile act bee don. It is not a warr it is but an Enemie, not an inuading but a detaining Enemie and then this Enemie is but one enemie, and yet hee troubles and retards the consu[m]mation of that kingdome.

Antichrist alone is enemie enough but neuer carrie this consideration beyond thy self. As longe as there remaines in thee one sinne, or the sinfull gaine of that one sin, soe longe [fol. 6r] there is one enemie; and where there is one enemie there is noe peace. Gardners that husband their ground to the best advantage, sowe all their seeds in such order, one vnder another, that their garden is allwayes full of that, wch is then in season. If thou sinne with that prouidence, with that seasonablenes, that all thy spring, thy youth bee spent in wantonnes: all thy sum[m]er, thy middle age in ambition, and the waies of preferment: and thy autumne, thy winter in Indeuotion and couetousnes, though thou haue noe farther taste of licentiousnes in thy middle age, thou hast thy saeiety in that synne, nor of ambition in thy last yeeres, thou hast accumulated titles of honor, yet all the waye thou hast had one enemie, and therefore neuer anie perfect peace. But who is this one enemie in this text? As long as wee putt it off, and as loathe as wee are to looke this enemie in the face, yet wee must, though it bee death. And this is Vestigiu[m] 4tu[m]. The fourth and next step in this paraphrase. 18.12Mors.

Surge & descende in domu[m] figuli, sayes the Prophett Jeremie, that is, say the expositors, to the consideration of thy mortalitie. It is, surge, descende, Arise, and goe downe: a descent with an ascension: or graue is vpward, and or heart is vpon Jacobs Ladder, in the waye, and neerer to heauen. Or dailie funeralls are some Emblems of that: for though wee bee laid down in the earth after, [fol. 6v] yet wee are lifted vp vppon mens shoulders before. Wee rise in the descent to death, and soe wee doe in the descent to the Contemplation of it. In all the potters howse is there one vessell made of better stuffe then claye? there is his matter; and of all formes a Circle is the perfectest, and art thou loath to make vpp that circle with returning to the earth againe? Thou must, though thou beest Loath. fortasse, saith StAugust: That word of contingency of casualltie, perchance, In omnibus ferme rebus, praeterquam in morte, locum habet; It hath roome in all humane actions excepting death. Hee makes his example thus: Such a man is married, where hee would, or at least where hee must where his parents or his Gardian will haue him; shall hee haue children? fortasse, saies hee, they are a young couple, perchance they shall. And shall those children bee sonnes? fortasse, they are of a stronge constitution, perchance they shall: And shall those sonnes live to bee men? fortasse, they are from healthy parents, perchance they shall. And when they haue lived to bee men, shall they bee good men? Such as good men maye bee glad they maie live? fortasse, still They are of vertuous Parents: It may bee shall: But when they are come to that; morientur? shall those good men die? And here sayth that father, the fortasse vanisheth: heere it is omnino, certe, sine [fol. 7r] dubitatione; infalliblie, ineuitablie, irrecouerablie, they must dye. Doth man die euen in his birth? The breaking of prison is death, and what is or birth, but a breaking of prison? Assoone as wee were cloathde by god, or verie apparell was as Embleme of Death: In the skins of dead beasts, hee couered the skins of dyeing men. Assoone as God set vs on worke, or verie occupation was an Embleme of death: It was to digg the earth; not to digg pittfalls for other men, but graues for or selues. Hath anie man heere forgot to daie that yesterdaie is dead? And the bell tolles for to daye, and will ring out anone; and for as much of everie one of vs as appertaines to this daye. quotidie morimur, et tamen nos esse æternos putamus. Hieron: wee dye everie daie, and wee dye all the daye longe: and beecause wee are not absolutelie dead, wee call that an eternitie, an eternitie of dyeing: And is there comfort in that state? why that’s the state of hell it self, eternallie dyeing, and not dead. But for this there is enough said, by the morall man; (that wee maie respite diuine proofes for diuine points anone, for or seuerall resurrections) for this death is meerlie naturall, and it is enough that the naturall man sayes, Mors lex, tributu[m], officium mortaliu[m]. Sen: first it is lex, you were borne vnder that Lawe, vppon that condition to dye: soe it is a rebellious thinge not to bee content to dye, it opposeth the Lawe. Then it is Tributum, an imposition wch Nature [fol. 7v] the Queene of this world layes vpon vs, and wch shee will take when and where shee list: heere a young, there an old man: heere a happie, there a miserable man: and soe it is a seditious thing not to bee content to dye, it opposeth the prerogatiue: And lastlie it is officium. Men are to haue their turns to take their tyme, and then to giue waye by Death to successors, and soe it is inciuile, inofficiosum, not to bee content to die, it opposeth the frame, and forme of goverment. It comes equallie to vs all, and it makes vs all equall when it comes. The ashes of an Oake in the Chimney are noe Epitaphe of that oake to tell mee howe highe or howe large that was; it tells mee not, what flocks it shelltered while it stood, not what men it hurt when it fell. The dust of great Persons graues, is speechlesse too: it sayes nothing, it distinguisheth nothing As soone the dust of a wretch, whome thou wouldst not, as of a Prince whome thou couldst not looke vpon, will trouble thine eyes if the wind blowe it thither; and when a whirlewind hath blowne the dust of the Churchyard into the Church, and the man swept out the dust of the Church into the Church=yard, who will vndertake to sift those dusts againe, and to pronounce. This is the Patrician, this the noble floure, and this the yeomanlie, this the plebeyian bran: 2 Kings 9. soe is the Death of Jesabel (Jesabel was a Queene) expressed: They shall [fol. 8r] not saie, this is Jesabell; not onlie not wonder that it is, nor pittie that it should bee, but they shall not saie, they shall not knowe this is Jesabel. It comes to all, to all alike, but not alike wellcome to all. To dye too willinglie, out of patience to wish, or out of violence to hasten death, or to dye too vnwillinglie, to murmure at gods purpose reuealed by age, or by sicknes, are equall distempers, and to harbour a disobedient loathnes all the waie, or to entertaine it at last, argues but an irreligious ignorance, an ignorance that death is in Nature, but Expiratio, a breathing out, and wee doe that everie minute: an ignorance that god tooke a daie to rest in, and a good mans graue is his sabaoth: an ignorance that Abel the best of those whome wee can compare with him, was the first that dyed: howesoeuer, whensoeuer, all tymes are gods tymes: Vocantur boni ne diutius vexentur a noxiis: mali, ne diutius bonos persequantur, August: God cals the good to take them from their dangers, and God takes the bad, to take them from their triumph. And therefore neither grudge that thou goest, nor that worse staye: for god can make his profitt of both. Aut ideo viuit vt corrigatur, aut ideo vt per illum bonus exerceatur. God reprieves him to mend him, or to make another better by his exercise. And not to exult in the miserie of another, but to glorifie God in the wayes of his Justice. Lett him [fol. 8v] knowe, Quantumcunque serò subitò ex hac vita tollitur, qui finem prævidere nesciuit. Gregor: howe longe soever hee liue, howe longe soever hee lye sicke, that man dyes a sodaine death, who neuer thought of it. If wee consider death in StPauls statutum est: It is decreed that all men must die; there Death is indifferent: If wee consider it in his mori lucrum, that it is an advantage to die, there death is good: And soe much the vulgat Edition seemes to intimate, Deut: 13.19 when (Deut: 30.19.) whereas wee reade I haue set before you life and death, that reads it vitam et bonum: life, and that wch is good, yf then Death bee at the worst indifferent: and to the good, good: howe is it hostis an Enemie to the Kingdome of Christ? for that allsoe is vestigiu[m] 5tum the fift and next stepp in this paraphrase:      Hostis

{Sap: 1.13} First God did not make death, saies the wiseman, and therefore St August: makes a reasonable praier to god. Ne permittas Domine, quod non fecisti dominari creature quam fecisti. Suffer not, ô Lord, death, whome thou didst not make to haue dominion ouer mee whome thou didst. Whence then came Death? {Sap. 2 ult.} The same wiseman hath shewed vs the father, through envie of the devill came death into the world: And a wiser then hee, the holie=ghost [fol. 9r] Rom. 5.12 himself hath shewed vs the Mother, By sinne came death into the world. But yet if God haue naturalized death, taken death into the number of his seruants, and made death his Com[m]issioner to punish syn, and hee doe but that, howe is death an Enemie? first hee was an Enemie in inuading Christ, who was not in his Com[m]ission, beecause hee had noe syn: and still hee is an Enemie, beecause still hee adheres to the Enemie. Death hangs vpon the edge of euerie persecutors sword: and vpon the stinge of euerie calumniators, and accusers tongue. In the Bull of Phalaris, in the bulls of basan in the bulls of Babylon, the shrewdest bulls of all, in temporall in spirituall persecutions, euer since god put an Enmitie betweene Man and the Serpent, from the tyme of Cain, who beegan in a murther, to the tyme of Antichrist, who proceeds in Massacres, Death hath adhered to the Enemie, and soe is an Enemie. Death hath a Com[m]ission, stipendium peccati mors est: the reward of sinne is death, but where God giues a supersedeas vppon 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 hee proceeds to execution: And whereas the Enemie whome hee adheres to, the Serpent himself, hath power but in calcaneo, vpon the heele, the lower, the mortall [fol. 9v] part, the bodye of  man: Jer: 9.21 Death is come vpp into or windowes, sayth the prophet, into or best lights, or vnderstandings, and beenights vs there, either with ignorance before sin, or with sencelessenes after: And a sheriffe that should burne him, who were condemned to bee hanged, were a Murderer, though that man must haue dyed. To come in by the doore by the waye of sicknes vpon the bodie, is, but to come in at the windowe by the waye of sinne, is not Deaths com[m]ission: God opens not that windowe. soe then hee is an Enemie, for they that adhere to the Enemie, are Enemies: And adhering is not onlie a present subministration of supplye to the Enemie (for that death doth not) but it is alsoe a disposition to assist the Enemie then when hee shall bee stronge enough to make benefitt of that assistance. And soe Death adheres when sin and Sathan haue weakened body and and minde, death enters vpon both. And in that respect hee is vltimus hostis, the last Enemie, and that is 6tu[m] vestigiu[m], our sixt and next stepp in this paraphrase.

Nouissimus Hostis

Death is the last, and in that respect the worst Enemie. In an Enemye that appears at first, when wee are or maye bee prouided against him, there is some of that [fol. 10r] wch wee call honr: but in the Enemie that reserues himself vnto the last, and attends or weake estate, there is more danger keepe it where I intend it, in that wch is my spheare, the conscience If mine Enemie meete mee betimes in my youth, in an obiect of temptation (soe Josephs Enemie met him in Putifars wife) yet if I doe not adhere to this Enemie, dwell vpon a delightfull meditation of that sin if I doe not fuell and foment that synne, assist and encourage that sin, by high diett, wanton discourse, other prouocation: I shall haue reason on my side, and I shall haue grace on my side, and I shall haue the historie of a 1000 that haue perished by that sin, on my side, Euen spittles will giue mee souldiers to fight for mee by their miserable example against that sin; nay perchance sometymes the vertue of that woman whome I sollicite, will assist mee. But when I lie vnder the hands of that Enemie that hath reserued himself to the last, to my last bedd, then when I shall bee able to stirr noe limne in anie other measure then a feauer or a palsey shall shake them, when euerlasting darknes shall haue an inchoation in the present dimnes of mine eyes, and the euerlasting gnashing in the present chattering of my teeth, the euerlasting worme in the present gnawing of the agonies of my body, and anguish of [fol. 10v] my mind, when the last Enemie shall watch my remedilesse body, and my disconsolate soule there, there, where not the phisition in his waye, perchance not the Preist in his, shallbee able to giue any assistance, And when hee hath sported himself with my miserie vppon that stage, my death-bedd shall shift the scene, and throwe mee from that bedd, into the graue, and there triumph over mee, God hee knowes, how manie generations, till the Redeemer, my redeemer, the redeemer of all mee, bodye, aswell as soule, come againe, As death is Nouissimus hostis, the Enemie wch watcheth mee at my last weakenes, and shall hold mee, when I shall bee noe more, till that Angel come who shall saie, and sweare that tyme shall bee noe more, In that consideration, in that apprehension, hee is the powerfullest, the fearefullest Enemie, and yett euen there this Enemie Abolebitur, hee shallbee destroyed, wch is septimum vestigium, our seauenth and last stepp in this paraphrase.


This destruction, this abolition of this last Enemie, is by the resurrection; for this text is part of an argument for the resurrection. And trulie it is a faire intimation and testimonie of an euerlastingnes in that state of the resurrection, that noe time shall end it, that wee haue it presented to vs in all the parts of tyme, in the past, [fol. 11r] in the present, and in the future. Wee had a resurrection in prophecie, wee haue a resurrection in the present working of Gods spirit; wee shall haue a resurrection in the finall Consum[m]ation. The prophet speakes in the future, Hee will swallowe vpp death in victorie; Esay 25.8 there is Abolebit. All the Euangelists speake historicallie, of matter of fact, in them it is Aboleuit: And heere in this Apostle, it is in the present. Aboletur, nowe hee is destroyed. And this exhibits vnto vs a threefold occasion of advancing of or devotion in considering a threefold resurrection: first, a resurrrection from deiections, and calamities in this world, a temporarie resurr: secondlie a resurrection from sin, a spirituall resurrection. And then a resurrection from the graue, a finall resurr.

A Calamitate. When the prophets speake of a resurrection in the old testament, for the most part their principal intention is, vppon a temporall restitution from calamities that oppresse them then. Neither doeth Caluin carrie those emphaticall words, wch are soe often cited for a proofe of the last resurrection; Job 19.25 That hee knowes his redeemer liues, that hee knowes hee shall stand the last man vppon Earth, that though his body bee destroyed, yet in his fleshe and with his eyes hee shall see god, to anie higher sence then soe, that howe lowe soever hee bee brought, to what desperate state soeuer hee bee reduc’de in the eyes of the world: yett hee [fol. 11v] assures himselfe of a resurrection, a reparation, a restitution to his former bodyelie health, and worldlie fortune wch hee had before. And such a resurrection wee all knowe Job had.Ezekiel: 37 In that famous, and most considerable propheticall vision wch God exhibited to Ezekiell, where God sett the prophett in a valley of verie manie, and verie drie bones, and invites the severall ioynts to knitt againe, tyes them with their old sinewes and ligaments, cloaths them in their old fleshe, wrapps them in their old skin, and calls life into them againe; Gods principall intention in that vision was, thereby to giue them an assurance of a resurrection from their present calamitie, Not but that there is allsoe good evidence of the last resurrection in that vision too. Thus farre God argues with them a re nota, from that which they knewe before, the finall resurrection: hee assures them that wch they knew not till then, a present resurrection from those pressures: Remember by this vision that wch you all knowe alreadye, that at last I shall reunite the dead and drie 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 that I, who can doe that, can allsoe recollect you from the present dispersion, and giues you a resurrection to yor former temporall happines? And this trulie ariseth pregnantlie, necessarilie, out of the Prophets answere: God asks [fol. 12r] him there. Sonne of Man, can those bones liue? And hee answers. Domine, tu nosti: O Lord God thou knowest. The prophett answers according to gods intention in the question. If that had been for their liuing in the last resurrection Ezechiell would haue answered God, John 11.24 as Martha answered Christ when hee said, Thy brother Lazarus shall rise againe, I knowe that hee shall rise againe at the resurrection, at the last daye. But when the question was, whether men soe macerated, soe scattered in this world, could haue a resurrection to their former happines heere, that put’s the Prophet to his Domine tu nosti: it is in thy breast to propose it, it is in thy hand to execute it, whether thou doe it, or doe it not thy name bee glorified: it falls not within or coniecture, wch waye it shall please thee to take for this resurrection: Domine, tu nosti: Thou Lord, and thou onlie knowest: wch is allsoe the sence of those words, others were tortured, and accepted not a deliuerance, that they might obtaine a better resurrection: Heb. 11.35 A present deliuerance had been a resurrection, but to bee sure of a better hereafter, they lesse respected that, according to that of or Sauiour: hee that finds his life shall lose it; Mat. 10.39 hee that fixeth himself too earnestlie vpon this resurrection, shall loose a better. This is then the propheticall resurrection for the future, but a future in this world; Psal. 2.4 That if Rulers take Counsell against the Lord; the Lord shall haue their counsaill [fol. 12v] in derision: If they take arms against the Lord: The Lord shall breake their bowes, and cut their speares in sunder. If they hisse, and gnash their teet teeth, and saye, wee haue swallowed him vp: If wee bee made their by=word, their parable, their prouerb, their libell, the theame, and burden of their songs, as Job complaines, yet whatsoever fall vppon mee, damage, distres, scorne, or hostis ultimus, death it self, that vec self death wch wee consider heere, death of possessions, death of estimation, death of health, death of  contentment, yet Abolebitur, it shallbee destroyed in a resurrection, in a returne of the light of  Gods countenance vppon mee, euen in this world. And this is the first resurrection. A peccatis. But this first resurrection, wch is but from temporall calamities doth soe little concerne a true, and establisht Christian, whether it come or noe (for still Jobs basis, is his basis and his center, Etiamsi occiderit, though hee kill mee, kill mee, kill mee, and giue mee noe resurrection in this world, yet I will trust in him) as that, as though this first resurrection were noe resurrection, not to bee numbred among the resurrections. StJohn calls that wch wee call the second, wch is from syn, the first resurrection: Apocal: 20:6 Blessed, and holy is hee who hath part in the first resurrection: And this resurrection Christ implies when hee sayes, verilie, verilie, I saye vnto you John: 5.26 the houre is coming, and nowe is, when the dead shall [fol. 13r] heare the voice of the sonne of god, and they that heare shall liue: that is, by the voice of the word of life, the gospell of repentance, they shall haue a spirituall resurr: to a newe life. StAugustine and Lactantius both; were soe hard in beeleiuing the roundnes of the earth, that they thought that 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 directlie against ors, must necessarilie fall from the earth if the earth bee round. But whither should they fall? if they fall, they must fall vpwards, for heauen is aboue them too, as it is to vs. Soe if the spirituall Antipodes of this world, the sonnes of god, that walk with feete opposde, in wayes contrarie to the sonnes of go men, shallbe said to fall when they fall to repentance, to mortification, to a religious negligence, and contempt of the pleasures of this life, trulie their fall is vpwards, they fall towards heauen. God giues breath vnto the people vpon the earth, sayth the prophet, Et spiritu[m] his, qui calcant illam. Esay 42.5 Our translation carries that noe further, but that God giues breath to people vppon the earth, and spiritt to them that walk thereon. But Irenaeus makes a usefull difference betweene afflatus and spiritus, that god giues breath to all vpon earth, but his spirit onlie to them, who tread vpon earthlie things in a religious scorne of them. It is not a strange [fol. 13v] Coloss: 3.5 phrase of the Apostle Mortifie yor members, fornication, vncleanenes, inordinate affections: hee doeth not saye, mortifie your members against those sinnes, but hee calls those verie sinnes the members of or bodyes, as though wee were elemented, and compacted of nothing but sinne, till wee come to this resurrection, this mortification, wch is indeed or viuification. 2. Cor: 4.10. Till wee beare in bodye the dyeing of or Lord Jesus, that the life allsoe of Jesus may bee made manifest in or bodye. God may giue the other resurrection from worldlie miserie, and not giue this. A widowe maye bee rescued from the sorrowe and solitarines of that state, by hauing a plentifull fortune; there shee hath one resurrection: but the widdowe that liueth in pleasure, is dead whiles shee liues. 1 Tim: 5.6 shee hath noe second resurrection, and soe in that sence euen this Chappell maye bee a Churchyard, Men maye stand, and sit, and kneele; and yet bee dead: And anie Chamber aboue may bee a Golgotha, a place of dead mens bones, of men not come to this resurrection, wch is the renountiation of their beloued sin. It was inhumainlie said by Vitellius vpon the death of Otho, when hee walked in the field of carkases, where the battaile was fought, ô howe sweet a perfume is a dead Enemie. But it is a diuine sayeing to thy soule O what a sauor of life vnto life, is the death of a beloued sinne! What an Angelicall comfort was that to Joseph and Marie in Egypt [fol. 14r] after the death of Herod, Arise, for they are dead, that sought the childs life: Mat. 2.20 And even that comfort is multiplied vpon thy soule, when the spirit of god sayes to thee, Arise, come to this resurrection: for that Herod, that synne that sought the life, the euerlasting life of this child, the child of God, thy soule, is dead, dead by repentance, dead by mortification. The highest cruelltie that storie relates, or poetts imagine, is when a persecutor will not affoorde a miserable man death, not bee soe mercifull to him as to take his life: Thou hast made thy sin, thy soule thy life; inanimated all thy actions, all thy purposes with that syn. Miserere animæ tuæ: bee soe mercifull to thy self, as to take awaye that life, by mortification, by repentance, and thou art come to this resurrection: and though a Man may haue the former resurrection, and not this, peace in his fortune, and yet not peace in his conscience, yet whosoever hath this second, hath an infallible seale of the third resurrection too, to a fullnes of glorie in bodye, aswell as in soule. Irenæus for Spiritus maturam efficit carnem, et capacem incorruptelæ, This resurrection by the spiritt mellowes the body of man, and makes it capable of euerlasting glorie, wch is the last weapon, by wch this last Enemie Death shallbee destroyed.

A morte. Vppon that pious ground [fol. 14v] that all scriptures were written for vs, vs as wee are Christians, that all scriptures conduce to the proofe of Christ, and of the Christian state, it is the ordinarie manner of the fathers to make all that Dauid speakes historicallie of himself, and all that the prophets speake futurelie of the Jewes, if those places may bee referred to Christ, to referre them to Christ primarilie, and but by reflection, And in a second consideration vpon Dauid, or vpon the Jewes. Thereuppon doe the fathers (truly I think more generallie more unanimelie, then in anie other place of scripture) take that place of Ezekiel wch wee spake of beefore, to bee primarilie intended of the last resurrection, and but secondarilye of the Jewes resititution. But Gaspar Sanctius a learned Jesuite (that’s not soe rare, but ingenious too) though hee bee bound by the Councel of Trent, to interpret scriptures according to the fathers, yet heere hee acknowledgeth the whole truth, that Gods purpose was to proue by that wch they did know, the generall resurrection: that wch they knewe not, their temporall restitution. Tertullian is vehement at first, but after more supple. Allegoricæ scripturæ, saies he, resurrectionem subradiant aliæ, aliæ determinant: some figuratiue places of Scripture doe intimate a resurrection and some manifest it. And of those manifest places hee takes this vision of Ezechiell to bee one, but hee comes after [fol. 15r] to this, Sit et corporu[m], et rerum, et mea nihil interest: Let it signifie a temporall resurrection, soe it maye signifie the generall resurrection of or bodyes too, sayes hee, and I am well satisfied: and then the truth satisfies him, for it doth signifie both. It is true that Tertullian sayes, De vacuo similitudo non competit, If the vision bee but a Comparison, yet if there were noe such thing as a resurrection, the comparison did not holde. De nullo parabola non convenit, sayes hee, and trvlie. If there were noe resurrection to wch that parable might haue relation, it were noe parable. All that is true. But there was a resurrection allwayes knowne to them, all wayes beeleeved by them, and that made their present resurrection from that calamitie the more easie, ye more intelligible, the more credible, the more discerneable to them. Let therefore Gods Method bee thy method: fixe thyself firmelie vpon the beeliefe of the generall resurrection: And thou wilt never doubt of either of the particular resurrections, either from sinne by gods grace, or from worldlie calamities, by Gods power: for that last resurrection is the ground of all. By that, vere victa Mors. saies Irenaeus. this last Enemie Death is truelie destroyed, beecause his last spoile, the bodye, is taken out of his hands. The same bodye Eadem ovis ovis (as the same father notes) Christ did not fetch [fol. 15v] an other sheepe to the flocke, in the place of that which was lost, but the same sheepe. God shall not giue mee another, a better bodye at the resurrection, but the same bodye made better: Idem, for Si non haberet caro saluari, neutiquam verbum dei caro factum fuisset: If the flesh of Man were not to bee saued, the author of saluation would neuer haue taken the flesh of man vpon him.

Gen: 3.17 The punishment that God laid vppon Adam, In dolore et in sudore, in sweat and in sorrowe shalt thou eate thy bread, is but Donec reuerteris, till Man returne to dust: but when man is returnde to Dust, God returnes to the remembrance of that promise. Isay. 26.19 Awake and singe, yee that dwell in the dust. A mercie allreadye exhibited to vs in the person of or Savior Christ Jesus, in whome, per primitias benedixit campo (Chrysostome) As God by taking a handfull for the first fruits gaue a blessing to the whole field, soe hee hath seald the bodyes of all mankind to his glorie, by preassuming the body of Christ to that glorie. For by that, there is noe Com[m]ercium inter cœlum et terram Bernard, there is a trade driuen, a staple established beetweene heauen and earth: Ibi caro nostra, hic spiritus eius. Thither haue wee sent or flesh, and hither hath hee sent his spirit. This is the last abolition of this Enemie. Death for after this, the bodies of the Saints hee cannot touch: the bodyes of the damned hee cannot [fol. 16r] kill. And if hee could, hee were not therein their Enemie, but their friend. This is that blessed and glorious State, of wch when all the Apostles mett to make the Creed, they could say noe more, but credo resurrectionem: I beelieue the resurrection of the bodye: And when those two Reuerend fathers, to whome yt beelongs, shall come to speake of it, vpon the daye proper for it, in this place, and if all the Bishopps that ever met in Councells should meete them heere, they could but second the Apostles Creed Credo, with their Anathema, wee beelieue, and wee bee vnto them that doe not beeleiue, the resurrection of the bodye; but in going about to expresse it, the Lipps of an Angell would bee uncircumcised lips, and the tongue of  an Arch=Angell would stam[m]er. I offer not therefore at it: but in respect of, and with relation to that blessed State, according to the doctrine and practise of or Church wee doe praye for the Dead, for the militant Church vppon Earth, and the triumphant Church in heauen, and the whole Catholique Church in heauen and earth: Wee doe praye that God will bee pleased to hasten that kingdome, that wee, with all others departed in the true faith of his holy name, may haue this perfect consum[m]ation both of body and soule in his euerlasting glorie. / Amen.

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 Hugh Adlington.

Transcription coded by Sebastiaan Verweij.

The Manuscript

Institution: Cambridge University Library, Cambridge
Shelfmark: MS Add. 8469
OESJD siglum: E

Manuscript Content

Item no: 1
Locus: ff. 1r-18r
Title: Pro: 8th: ver. 17. I Loue them that Loue mee: And they that seeke mee earely shall find mee.
Incipit: As the Prophetts and other Secretaries
Explicit: vncorruptible blood. In whom &c./
Final Rubric: Finis./
Bibliography: OESJD Vol. I.4; P&S Vol. I.5

Item no: 2
Locus: pp. 1-29
Title: Ecclesiastes. 12. 1. Remember nowe thy Creator in the daies of thy youth./.
Incipit: Wee may consider two greate vertues, one for the
Explicit: and never parte, but here wee must./
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 3
Locus: [ff. 1r-19r]
Title: Hsa. 2. 19. And I will marrie thee vnto me for euer
Incipit: The word wch is the hinge vpon wch all this text
Explicit: incorruptible blood. To whom, &c.
Final Rubric: Finis
Bibliography: OESJD Vol. VII.2; P&S Vol. III.11

Item no: 4
Locus: [ff. 1r-11r]
Title: Luke 23.24: Father forgiue them, for they knowe not what they doe./
Incipit: The Word of god is either the coeternall and coessentiall sonne
Explicit: Our father wch art in heauen &c.
Bibliography: OESJD Vol. VI.8; P&S Vol. V.12

Item no: 5
Locus: [ff. 1r-16r]
Title: 1.Cor: 15.26./ The last Enemie that shallbee destroyed is Death.
Incipit: This is a text of the resurrection, and it is not Easter yet: but
Explicit: of body and soule in his euerlasting glorie. / Amen.
Bibliography: OESJD Vol. II.8; P&S Vol. IV.1

Item no: 6
Locus: [ff. 1r-10r]
Title: John. 5.22. The father iudgeth noe man, but hath comitted all judgment to the Sonne.
Incipit: When our Sauior Christ forbidds vs, to cast Pearle
Explicit: iudgment to the Sonne./
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 7
Locus: [ff. 1r-16v]
Title: The Sermon in ye Euening of the same daie./
Incipit: The Rivers of Paradise did not all runne one waie, and
Explicit: Sonne, and yet The Sonne iudgeth noe man./
Final Rubric: Att Lincolne’s Inne. 30o Jan 1619
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 8
Locus: [ff. 1r-12v]
Title: Coloss. 1.24. Who nowe reioice in my sufferings for you, and fill vp that wch is behinde of the afflictions of Christ in my flesh, for his bodies sake wch is the Church./
Incipit: Wee are nowe to enter into the handling of the
Explicit: a Crowne of eternall & everlastinge glorie to vs all. Amen./.
Bibliography: OESJD Vol. IV.2; P&S Vol. III.16

Physical Description

Material: Paper, quarto, 390 leaves. 250 X 200 mm.
Foliation: The volume is a composite of a large number of different small manuscripts that have been bound together, among which are eight of Donne's sermons. Sermon 1 is foliated individually, and sermon 2 is paginated. Sermons 3, 4, 5, 6, 7 and 8 are unfoliated/unpaginated in the manuscript, and editorial foliation has been provided in our transcription.
Collation: Since the manuscript is a composite, it has not been collated in full.
Condition: The manuscript is in reasonably good condition.

Hand(s) description

H1, writing Sermon 1, is a clear secretary hand with a number of italic letters, though these are not always easy to distinguish. Insertions above the line are in the same hand. No other items written by H1. This sermon is quite carelessly written. Standard contractions and abbreviations; very few brevigraphs or ligatures. Frequent use of ‘ɛ’ form of letter ‘r’ in contractions (rendered in transcription as ‘r’).

H2, writing Sermon 2 and very possibly also Sermons 6, 7, and 8, is a fairly clear secretary hand, with a number of italic letters. Insertions above the line are in the same hand. Bibliographical similarities between this sermon and 6-8 raise interesting questions about the textual transmission of Donne’s sermons. Analysis of the hands reveal very close similarities in letter forms, contractions, and styles of recording marginal citations; in addition, they are all written on the same paper stock, with a watermark similar to Heawood 481, or Gravell: Arms 020.1. Furthermore, these four sermons were all preached at Lincoln’s Inn, suggesting perhaps a common, now lost, manuscript source for all four.

H3, writing Sermon 3, is a secretary hand in brownish ink, with a number of italic letters; a different hand from that of any other of the Donne sermons. Bleed through on first page; faint on most verso pages. H3 becomes increasingly loose as sermon progresses. Expansive underlining of ‘Finis’. Insertions above the line are in darker ink, but also made by H3.

H4, writing sermons 4 and 5, is a closely written but clear Italian hand.

H5, not otherwise encountered in the manuscript, makes some small corrections to sermon 3, using black ink and a small, scratchy pen. These corrections are highlighted by a grey background.

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