OESJD II.9; on John 11.35

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John 11.35 Ihesus wept:
Preached at Whitehall, first Friday in Lent: 1622

I am nowe but vpon ye Compassion of Christ There is as much difference betweene his Compassion and his passion as much as betweene the men yt are to handle them heere But Lachryma passionis Christi est vicaria A greate personage may speake of his passion, of his bloud, My vicaredge is to speake of his Compassion and his teares, Let mee chafe ye wax and melt yo[ur] soules in a bath of his teares now, Let him set to the greate seale of his effectuall passion, In his bloud then: It is a Com[m]on place I knowe to speake of teares: I woulde yow knewe aswell, it weare a Common practise to shed them: though it bee not soe yet bringe St Bernards patience Libenter audiam, qui non sibi plausum sed mihi planetum moueat; bee willinge to heare him, that seekes not yo[ur] acclamation to himselfe, but yo[ur] humiliac[i]on to his and yo[ur] god; Not to make yo[u] praise with them that praise, but to make yow weepe with them yt weepe; And Jesus Wept,

The Masorites (the Masorites are the Critiques vpone ye hebrewe bible, ye ould testament) Cannot tell vs, who Devided ye Chapte[rs] of ye ould testament into verses; Neith[er] can any other tell vs Who did it in ye newe testament; who euer Did it seemes to haue stop’d in an amasement in this Text, and by making an intire verse of theis two words, Iesus wept, and noe more to intimate that there needes no more, for ye exaltinge of o[ur] Devotion to a Compitent heighth then to consider how and where, and when, and Whie Iesus wept; There is not a shorter verse in the bible, nor 1 Thes: 5.16. a larger text. There is a nother as shotre; Semper gaudete reioyce euermore, and of that holy Ioye I may haue leaue to speake heere heareafter more seasonably in a more festiuall
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tyme, by my   ordynarie service. This is ye season of generall Compunction, of generall Mortification, and noe man priuiledgd, for Iesus wept

Diuisio In that letter wchLentulus is said to haue Written to ye Senat of Rome in which hee giues some Characte[rs] of Christ, hee saies ytChrist was neuer seene to laughe; but to weepe often, Nowe in what number hee limits his often, or vpon what testimony hee grounds his number, wee knowe not, Wee take knowledge yt hee wept thrice: Hee wept heere when he mourn’d with them yt mourne’d for Lazarus. Hee wept againe when hee Drewe neere to Ierusalem; and lookt vpon yt cittie, And hee wept a third tyme in his passion There is but one Evangelist but this St Iohn that tells vs of these first teares, the rest saie nothing 19:41 of them, There is but one Evangelist St Luke, yt tells vs of his second teares, ye rest speake not of those: There is no Evangelist St but there is an Apostle yt tells vs of his third teares Heb: 5: 7St Paule saies That in ye daies of his flesh hee offred vpp praies with stronge Cries, and teares, And those teares exposito[rs] of all sides, referr to his passion, though some to his agony in ye garden, some to his passion on the Crosse, and these in my opinion most fitly; because those wordes of St Paull belonge to ye declarat[i]on of the Priesthood and of the Sacrifice of Christ; and for that function of his the Crosse was the Alter, & therfore to ye Crosse wee fixx those third teares. The first weare humaine teares ye second weare Propheticall, ye third weare Pontificall ap[per]tayninge to ye Sacrifice, The first weare shed in a Condolency of a humaine and naturall Calamity, fallen vppon one family Lazarus was dead, The second weare shead in Contemplation of future Calamities vpon a Nation Ierusalem was to be dest.royed The third in Contemplation of Spirent
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Synne and ye everlastinge punishment Due to sinne, and to such sinne[rs] as would make noe benefit of yt sacrifice wch hee offred in offringe himselfe. His friend was Dead and then Iesus wept; Hee iustified naturall affections and such offices of piety; Ierusalem was to be Destroyed, and then Iesus wept; hee Comiserated publique and nationall Calamities, though a private p[er]son, His very givinge of himselfe for sinne, was to become to a greate many ineffectuall; and then Iesus wept, hee Declared howe indelible ye naturall staine of sin is, that not such sweat as his, such teares, such bloud as his, Could absolutely wash it out of mans nature, the teares of thesthisthis text as are a spring a wellwelbeebeelonging to one houshould, the Sisters of Lazarus: the teares ouer Ierusalem, are as a riuer belonginge to a whole Countrie, the teares vppon ye Crosse, are as the Sea belonginge to all the world, and though literally there fall noe more into o[ur] text, Then ye springe, yet because ye springe flowes into ye riuer and ye riuer into ye Sea; and that where soeuer wee find yt Iesus wept, wee finde o[ur] text (for ‘o[ur] text is but ytIesus wept). Therefore by the leaue & light of his blessed spirit wee shalle looke vppon those louely those heauenly eyes, through this glasse of his owne teares, in all these three lynes as hee wept heere ouer Lazarus, as hee wept there, ou[er]Ierusalem, as hee wept vpon the Crosse ou[er] all vs; for soe often Iesus wept.

First p[ar]t Humanitus First then Iesus wept Humanitus Hee tooke necessarie occasion, to shewe yt thee was a true man; Hee was nowe in hand with ye greatest miracle; that euer hee Did, the raisinge of Lazarus soe longe Dead; Could wee but Doe soe in o[ur] spirituall raisinge, what a blessed harvest weare yt (what a Comfort to find one man heere to Daie, raisd from his spirituall Death, This Daie twelue month; Christ Did it eu[er]y yeare, and eu[er]y yeare hee improud his miracle, In ye first yeare hee raised ye gouerno[rs] Daughter. shee Mat.9. 25 was newly Dead, and as yet in ye house; In ye beginning of
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Syn, and whilst in ye house, In ye house of God, my Church in a glad obedience to gods ordinances and institutions there, for the repairation and resuscitation of Dead soules; the worke is not soe hard, in his second yeere Christ raisd the Luc: 7:15: widowes sonne; and him hee found without ready to bee buried; In a man growne Could and stiffe in sinn impenitrable, inflexible by Denouncinge the Iudgmente of God, all most buried in a stupiditie, and insensibleness of his beeinge Dead, there is more difficulty. But in his third yeare Christ raisd this Lazarus hee had been longe Dead & buried, and in probabilitie putridfied after fower Dayes This miracle Christ ment to haue make a pregna.nt proofe of the resurection, wch was his principall intention therein. for ye greatest arguments against ye resurrection, beeinge for ye most p[ar]t, of this kind, when a fish eats a man, and another man eats yt fish, or when one man eats another, how shall both these men rise againe, when a body is resolued in the graue to ye first principles, or is past into other substances, the case is somewhat neere ye same, and therefore Christ would worke vpon a body neare yt state, aof body putrified, And truly in o[ur] spirituall raisinge of the Dead, to raise a sinner putrified in his owne earth, resolu’d in his owne donge, especially that hath pass’d many transformac[i]ons, from shape to shape, from sinne to sinne (hee hath beene a Salamander and liud in the fire, in the fire successiuely, in the fire of lust in his youth and in his Age, in the fire of Ambition, And then hee hath beene a s[er]pent, a fish, and liu’d in the waters, in ye waters successiuly, in ye troubled waters of Sedition in his youth, and in his age, in the Could waters of indevotion) how shall wee raise this Salamander and this serpent, when this Salamnder
[catchword(s): and this]

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this serpent is all one p[er]son, & must have Contrary musique to Charme him, Contrarie Mu physick to Cure him: To raise a man resolud into Div[ers] substances, scattered into Div[ers] formes of seuerall sinnes, is ye greatest worke, And therefore this miracle (wch imployed that) St Basil calls it Miraculum in Miraculo:, a pregnant, a Double Miracle, for here is Mortuus rediuivus, A dead man liues; that had beene Done before; but Alligatus ambulat saies Basil hee yt is fettered & manacled & tyed with many difficulties, hee walkes, And therefore as this miracle raysd him moste estimation, soe (for theie euer accompany one another) it rais’d him most envy. Envy that extended beyond him, to Lazarus himself, who had Donne nothinge and yet, ye Cheife preists Consulted Jon 12.10 howe theie might put Lazarus to Death, because by reason of him, many belieued in Iesus, A Disease a distemper; a danger wch noe tyme shall euer bee free from; That whersoeu[er] there is a Couldnes, a disaffection to Gods cause, those who are any waie occasionaly instruments of gods glory, shall find Could affections; If they kil’d Lazarus, had not Christ Don enough to let them see yt hee Could raise him againe; Aug: for Caeca sæuitia si aliud videtur mortuus, aliud occisus It was a blynd malice, if theie thought, yt Christ Could raise a man naturally Dead and Could not if hee weare violently kil’d; This then beinge his greatest miracle; preparinge ye hardest article of the Creede, the resurection of the body, as the miracle it selfe Declared sufficiently his Devinitie, yt nature, soe in this Declaration that hee was God, hee would declare yt hee was man to, and therefore Iesus wept,

Non Inordinate Hee wept as man Doth weepe & hee wept as a man maie
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weepe for these teares weare Testes naturae non Iudi Bernar Iudices diffidentiæ theie declared him to true man, but noe distrustfull, noe inordinate man, In Job there is a 10: 4 question asked of god, hast thou eyes of flesh, and Dost thou see, as man sees; let this question bee Directed to God manifested in Christ; and Christ will weepe out an answere to yt question I haue eyes of flesh and I doe weepe as man weepes, not as sinfull man weepes, not as man yt had let fall his bridle, by wch he should turne his horse. Not as a man yt was cast from the rudder, by wch hee should steere his shipp. Not as a man that had lost his Intrest and power in his affections & passions. Christ wept not soe, Christ might goe further yt waie, then any other man; Christ might vngirt himselfe & giue more scope & libertie to his passions then any other man both because hee had noe Originall Sinne within, to Drive him, noe inordinate loue without to Drawe him when his affections weareare moou’d wch, all other men haue. God said to the Num: 11: 18. Iewes, that theie had wept in his eares; God had heard them weepe: but for what & howe, theie wept, for flesh, There was a tincture, there was a deepe Dye of Murmeringe in there teares, Christ goes as farr in the passion in his Agony and hee comes to a passionate Deprecac[i]on in his Tristis anima and in the Si possibile, and in the Transeat Calix. But as all these passions weare sanctified in the roote, from wch noe bitter leafe noe Crooked twigge Could springe, soe theie weare instantly washed with his Veruntamen, a p[re]sent and a full submittinge of all to gods pleasure, yet not my will o father but thine bee Donne, It will not bee base safe for any man to come soe neer an excesse of passions, as hee may finde some good men in the Scripture to haue Donne: That because he heares Moses saie to God Dele me Blot my
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name out of the booke of life, Therefore hee maie saie God damne mee or I renounce god. It is not safe for a man to expose himselfe to tentation because hee hath seene another passe throug it, euery Man maie knowe his owne Byas, and to what sinne that Diverts him. The beautie of the p[er]son, the oppertunitie of ye place, the importunitie of the p[er]son, beinge his Mistris, Could not shake Josephs Constancie, There is one such example of one that resisted a stronge tentation. But then there are in one place two men together that sinn’d together vpon there Gen: 46:12 owne bodyes. Her and Onan. Then when noe tentacon was offred; Nay when a remedy against tentation was ministred to them, Some man may bee Chaster in the stewes then another in the Church Some Man may synne more in his Dreames then another in his discourse, Euery man must know howe much water, his own vessel Drawes, and not to thinke to sayle ouer, whersoeuer hee hath seene another (hee knows not howe much labour shoue ouer, Noe nor to adventure soe farr, as hee may haue reason to bee Confident in his owne strength, for though hee maie bee safe in himselfe yet hee may synn in another, if by his indiscreete and improuident example another bee scandaliz’d. Christ was allwaies safe, hee was ledd of the Spirrit; of what Mat. 4 1 Spirrit, his owne spirit, led willingly in the spirrit wildernes, to bee tempted of the Divell Noe other man may Doe that, but hee that was able to say to the Sunn Siste sol, was able to say to Sathan Siste Lucifer Christ in another place gaue such scope to his affecc[i]ons and to other interpretac[i]ons of his actions, that his friends and kin Folks thought him mad besides himselfe, but all this while, Christ had his owne actions, & passions, & there interpretac[i]ons in his owne power, hee could Doe what he would, Heere in o[ur] text iesus was troubled, & hee groaned and vehemently; & often, his affecc[i]ons weare
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stir’d, But as in a Cleane glasse, if water bee stirrd & troubled though it may conceiue a littell light yl froth, yet it Contracts noe foulenes, in that Cleane glasse, The affections of Christ weare mou’d but soe: in that holie vessel theie Could Contract noe foulenes noe declination towards inordinatnes, But then eu[er]y Christian is not a Christ, and therefore as hee that Could fast 40 Dayes, as Christ did might sterue, and hee that would whipp merchaunts out of the Temple as Christ Did might be knockt Downe in the Temple, Soe hee knowinge his owne inclinations, or but the generall ill inclination of all mankind as hee is infected with originall sinne, should Converse soemuch with publicans and sinners, might p[ar]ticipate of there synns, The rule is wee must avoid inordinatnes of affections; but when wee come to examples of that rule, our selfs well vnderstood by our selfs, must bee our owne examples for it is not allwaies good to goe to farr, as some good men haue donne before

Non Apa: thes Nowe though Christ weare farr from both, yet hee came neerer to an extremecesse of passion then to an indolency to a senselesnes, to a priuation of naturall affections, Inordinatenes of affections maie sometymes make some men like some beasts but indolency, absence; enp emptiness, priuation, of affections makes any man at all tymes like stones, like Dust. In Nouissim.is saith St Peter In the last, that is in the worst Dayes in the Dreggs and lees and tarter of Synn, then shall come men louers of themselues, and that is ill enough in Man, for that is an affection peculiar to god to loue himselfe, Non speciale vitiam sed radix omnium vitiorum saies the schoole in the mouth of Aquinas, selfe loue Cannot bee Called a distinct synn, but the roote of all synnes, It is true ytJustin Martir sayes, Philosophanti finis est deo assimulare The end of Christian philosphy is to bee wise like God, but not in this to loue our selfes, for ye greatest synn yt euer was, and that
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vpon which euen the bloud of Christ Ihesus hath not wrought, the sinne of Angells was that, similis ero Altissimo, to bee like God to loue o[ur] selfs, to bee satisfied in our selfes, to fynd an omnisufficency, in o[ur] selfes is an intrusion, an vsurpation vpon God, And euen god himselfe who had that omnisufficency, in himselfe Conceived a Conueniency for his glory, to Drawe a Circumference about that Cent[er] Creatures about himselfe and to shed forth lynes of loue vpon all them and not to loue himself alone; self loue in Man sinkes Deepe; but yet you see the Apostle in his order, Castes the other synn lower, that is into a worse place, to bee without naturall affections St Augustine extends these naturall affections to Religious affections because they are naturall to a supernaturall Man, to a regenerate man, who naturally loues those yt are of the houshould of the faithfull, yt professe the same truth of Religion, and not to bee affected with there distresses; when Religion it selfe is dstressed in them, is impietie, hee extends these affections to Morrall affections, the loue of Eminent & Heroycall p vertues in any man wee ought to bee affec affected with the fall of such men, And hee extends them to Ciuill affections, the loue of friends, not to be moued in there behalfe, is argument enough yt wee doe not loue them much, For o[ur] case in the Text, These men whome Iesus found weepinge and wept with them weare out of his kindred. They were neighbours and Christ, had had a Conu[er]sac[i]on and Contracted a frendshipp in that family, Hee lou’d Martha v: 5 and his sister and Lazarus saies the story, and hee v: 36 Would lett the world see that hee lou’d them, for soe the Iewes argued that sawe him weepe. Behould howe he lou’d them without outward declarations, who Cann Conclude an Inward loue? To assure that Jesus wept

Lachrimæ To an inordinateness of affections it neuer came to a naturall tenderness it Did, and soe farr as to teares & then who
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needes bee ashamed of weeping? Looke awaie farr from mee for I will weepe bitterly saies Jerusalem, insaith Esai, But looke vpon mee saies Christ in the Lamentac[i]ons. Behould and see, if euer there weare any sorrowe, any teares like his. Not like his in value, but in the roote as theie proceeded from naturall affecc[i]ons, th they weare teares of Imitation and wee maye wee must weepe tears like his teares, Theie scourged him they Cround him, they naild in him, they pircd him, and then bloud came, but hee shed teares voluntarily and without violence, The Blood came from there ill, but ye teares from his owne good nature, The bloud was Drawen the teares weare given. Wee call it a Childish thinge to weepe, and a womanish; and perchance wee meane worse in that then in the Childish, fore therein wee may meane falsehood to bee mingled with weakenes Christ made it an argument of his beeinge Man to weepe, for though the le lineaments of Mans body Eyes and eares hands & feete bee ascribed to God in ye scriptures; though the afecc[i]ons of Mans minde bee ascribed to him (euen sorrowe nay repentance it selfe is attributed to god) I Doe not remember that euer god is said to haue wept. It is for man. And when God shall come to that last acte in the glorifyinge of Man, when hee promises to wipe all teares from his eyes, what shall god haue to Doe with that Eye that neuer wept

Hee wept out of a natruall tendernes in generall & hee wept nowe out of a perticuler occasion, what was ytQuia mortuus, because Lazarus was Deade wee stride ouer many stepps at once, ioyn.. many such Considerable Circumstances as these Lazarus his friend was Dead therfore hee wept. Lazarus the staffe and sustentac[i]on of that famylie was Dead, hee vpon whome his sisters relyed was Dead, therefore hee wept, But I step only vpon this one stepp Quia Mortuus that he was Dead Nowe a good man is
[catchword(s): not the]

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the worse for Dyinge, that’s true and Capable of a good sense, because hee is established in a better world, but yet when hee is gonn out of this world, hee is none of vs, hee is noe longer a Man, The stronge opinion in the schoole is that Christ himselfe when hee lay Dead in the graue was noe Man though the Godhead neuer Departed from the ........ dead body. (There was noe Divorce of that Hipostaticall vnion) yet because the humaine soule was departed from it, Hee was noe Man: Hugo de S Victor, who thinkes otherwise, that Christ was a Man, then thinkes soe vpon a weake ground Hee thinkes that because the soule is the forme of man the soule is Man; and that therfore the souls remayning the Man remaynes But it is not the soule, but the vnion of the soule, that makes the Man, The Master of the sentences Peter Lombard that thinkes soe too, that Christ was then a man thinkes soe vpon as weake a ground: Hee thinkes that it is inough to Constitute a man, that there bee a soule & bodie though that soule & body, bee not vnited, but still it is the vnion that makes the Man, And therfore when hee is disvnited Dead, hee is none of vs, he is noe Man, and therfore wee weepe howe well soeuer hee bee. Abraham was lothe to let goe his wife though the King had her, A man hath a naturall lothnes to let goe his friend though god take him to him. St. Augustine saies that hee knewe well inough yt his Mother was in heauen, & St Ambrose that hee knewe well inough that his Master Theodosius the Emperour was in heauen, But because theie sawe not in what state theie weare, theie thought that somethinge might be asked at gods hands in there behalfe; and soe out of a pious and officiousness, in a deuotion p[er]chance [floral symbol here] indigested vncocted and reteyninge yet some Crudities some irresolutions; theie strayed into prayers for them after they weare Dead Lazarus his sisters made noe
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Doubt of there brothers saluation theie belieued his soule to bee in a good estate, And for his bodie theie tould Christ Lord wee knowe that hee shall rise at the last daie, And yet theie wept. Heere in this world, wee who staie, lack those wch are gone out of it, wee sh knowe they shall neu[er] come to vs, and when wee shall goe to them, wheth[er] wee shall knowe them or noe wee dispute, They who think that it Conduces to the perfection of happiness in heauen that we shallould knowe one another, thinke piously, if they thinke wee shall for, as for the maintenance of publique peace states and Churches maie thinke Diuersly in point[es] of Religion, that are not fundamentall and yet both bee true Orthodoxall Churches, soe for the exultation of priuate Deuotion in points that are not fundamentall, Diuerse men may thinke Diversly and both be equally good Christians, Whether wee shall knowe them there or noe, is problematicall and equall that that wee shall not till then is Dogmaticall and Certaine, Therefore wee p weep I knowe there are Philosophers yt will not let vs weepe nor lament the Death of any, and I knowe that in the Scriptures ther are rules and that there are Instructions Conveied in that example, that Dauid left mourning as soone as the Child was Dead, And I knowe that there are Authors of a middle nature aboue the Philosophers, and belowe the Scriptures, the Apocriphal bookes, and I knowe it said there Comfort thie selfe for thou shalt Doe him noe good that is Dead, et teipsum pessimabis (as the vulgat reades it) thou shalt make thie selfe worse and worse, in the worst degree, But yet all this is but of indorinate lamentac[i]on, for in the same place, the same wiseman saies My sonne let thie teares fall Downe ouer the Dead, weepe bitterlie and make greate mone as he is worthie when o[ur] svuiour Christ had vttered his Consummatum est all was finyshed and theire rage co Could Doe him noe more harme, when hee had vttered his In manuas tuas, hee had
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Deliuered and god had received his soule, yet howe did the whole frame of nature Mourne in Eclipses, and tremble in earthquakes, and Disolue and shed in pieces in the openinge of the Temple, Quia mortuus because hee was Dead, truly To see the hand of a greate and mightie Monarch, that hand that hath gouern’d the Ciuell swoord, the swoord of Iustice, at home and Drawne and sheath’d the forraine sword the sword of war abroad, to see that hand lie Dead, and not to be able to nipp or fillip awaie one of his owne wormes (and then Quis homo;what man thoughe hee bee one of those men, of whome god hath said, ye are gods, yet Quis homo what man is there that liues and shall not see Death?) To see the brayne of a greate & religious Counsailo[r] (And god blesse all from makinge any from Callinge anie greate that is not religious) to see yt braine that p[ro]duced meanes to becalme gusts, at Counsell tables stormes in parliaments, tempests in populer com[m]otions to see that l braine produce nothinge but swarmes of wormes, and noe proclamation to disperse them, to see a reuerend Prelate that hath rested Heretiques and scismatiques all his life, fall like one of them by Death, and p[er]chance bee Called one of them when hee is Dead, To recollect all to see greate men made noe men; to be suer that they shall neu[er] come to vs, not to bee sure that wee shall knowe them when wee come to them, to see the lieuetenants & Images of god, Kings, the sinews of the state, religious Counsailo[rs] the spirit of the Church, zealous prelates and then to see vulgar ignorant wicked, and facinorus men throwne all by one hand of Death into one Carte, into one Com[m]on tide boate, one hospitall, one Allmshouse one prison the graue in whose Dust noe Man can saie This is the Kinge, this is the slaue, this is the Bisho{p} This is the heretique, This is the Counsailo[r], This is
[catchword(s): the foole]

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foole, euen this miserable equallitie, of soe vnequall p[er]sons, of by soe soule a hand, is the subiect of this lamentation, euen Quia mortuus because Lazarus was Dead Jhesus wept

Hee wept euen in that respect Quia mortuus and hee wept in this respect too, Quia non adhibita media because those meanes which in appearance might haue saued his life by his Default weare not vsd For when hee came to the house one sister, Martha saies to him Lord if thou hadst beene heere, my brother had not died, and then the other sister Marie said soe to, Lord if thou hadst been heere my brother had not Dyed, they all Crie out that hee whoe onely, onlie might haue sau’d his life, would not come. O[ur] sauiour knewe in himselfe that hee abstaind to better purpose, and to the further glorie of god for when hee heard of his Death, hee said to his disciples I am glad for yo[ur] sakes that I was not there, Christ had a Certaine reserued purpose wch Conduced to a better Establishedinge of there death faiths and to better aduancinge of god[es] kingdome, ye working of that ....... Miracle. But yet because those others weare able to saie to him yt was in yow to haue sau’d him, and hee did not, euen this, Quia non adhibita media, affected him & Ihesus wept

Etsi quatri duanus Hee wept Etsi Quatriduanus though theie said vnto him hee hath beene fower Daies Dead & stinkes, Christ Doth not saie there is noe such matter, hee Doth not stinke, but though hee Doe, my friend shall not lack my selfe, Good friends, vsefull friends though theie may Com[m]it some erro[rs] and though for some misbeehauio[ours] theie may stinke, in o[ur] nostrils, must not bee Derelicted abandon’d to themselus,
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Manie a sonne, many a good heire, findes an ill ayre from his father; his fathers life stinkes in the nostrils of all the world and hee heares euerie where exclamations vpon there fathers vsery, it and extortion and oppression: yet it becomes him by a better life, & by all other means to ratefie and redeeme rectifie his fathers fame: Quatriduanus est is noe plea for my Negligence in my family; To saie my sonne or my seruaunt hath p[ro]ceeded soe farr in ill Courses that nowe it is to noe purpose to goe about to reforme him, because Quatriduanus est: Quatriduanus est is noe plea in my pastorall Charge, to saie that seducers & practisers and p[er]swaders and solliciters for superstition, enter so boldly into euerie familie, that nowe it is, to noe purpose to preach Religious warines, religious discretion religious Constancie; Quatriduanus est is noe plea, for my vusrie for my symonie, to saie I Doe but as all the world Doeth and hath vsd to Doe a longe tyme. To preach there where reprehension of growinge sinne is acceptable, it is to preach in season where it is not acceptable, it is out of season, but yet wee must preach in season, and out of season to too, And when men are so refractary, as that theie forbeare to heare, or heare & resist o[ur] preachinge, wee must pray, and where theie despise or forbid o[ur] prayinge, wee must lament them, wee must weepe Quatriduanus erat Lazarus was farr spent yet Ihesus wept

Etsi suscitandus Hee wept etsi suscitandus though hee knewe that Lazarus weare to bee restor’d & raisd to life againe, for as hee ment to declare a greate good will to him at las last, soe hee would vtter some by the waie hee would doe a greate miracle for him as hee was a mightie God, But hee would weepe for him too, As hee was a good natur’d Man; truly it is no very Charitable
[fol. 42v]
Disposition, If I giue all at my Death to others, If I keepe all, all my life to my selfe; for howe many families haue wee seene shakt ruin’d by this distemper, that though the father meane to alien nothinge of the inheritance from the sonne at his death, yet because hee afford’s him not a Compitent maintenance in his life hee submits his sonne to an encumbringe of his fame with Ignominious shiftinge and an encumbringe of ye state with the irercouerable Debts, I may meane to feast t a Man plentifully at Christmas and that man may starue before in lent: greate p[er]sons may thinke it in there power to giue life, to p[er]sons & actions by there benefits when theye will, and before that will bee vpp and readie, both may become incapable, for of there benefits. Ihesus would not giue this family, whome hee pretended loue occasion of Ielouzie of suspition that hee neclected them and therfore though hee came not presently to ye greate worke wch hee intended at last, yet hee left them not Comfortles by the waie Ihesus wept and soe (yt wee may reserue some minutes for the rest) wee end this p[ar]te applyinge to eu[er]y man that blessed exclamac[i]on of St Ambrose: Ad Mommentum hoc digneris accedere domine Jhesu Lord Jesus be pleasd to come to this graue to weepe ouer this Dead Lazarus this soule in this bodie: & though I come not to a present writinge a present deliuerance from the power of all synn yet if I cann feele the Dewe of thie teares vpon mee if I Cann diserue ye eye of thie Compassion bent towards mee, I haue Comforte all the waie, and that Comfort will flowe into an infallibilitie in the end and bee this the end of this p[ar]te to wch wee are come by these stepps; Ihesus wept; that as hee shewd himself
[fol. 43r]
to bee god hee might appeare to bee man too: Hee wept not inordinatly; But hee came nearer excesse then Indollence Hee wept because hee was Dead; and because all meanes for life had not been vs’d, Hee wept though hee weare farr spent; and hee wept because hee ment to raise him againe

2 Part Wee passe nowe from his humaine to his propheticall teares from Jesus weepinge in Contemplation of a naturall Calamitie fallen vpon one family, Lazarus was Dead, to his weeping in Contemplation of a Nationall calamitie foreseene vpon a whole people, Jerusalem was to bee destroied, His former teares had some of the spirit of prophesie phesie in them; for therfore saies Epiphanius, Christ wept there because hee foresawe; howe little vse the Jews would make of that miracle, his humaine teares weare propheticall; and his propheticall teares are humaine teares too, they rise from good affections to that people, And therfore the same author saies, That because theie thought it an vncomely thinge for Christ to weepe for any temporall thinge, some men haue expunged & remou’d yt verse out of St Lukes gospel that Jesus when hee sawe yt cittie wept, bee but hee is willinge to bee p[ro]posd and to stand for euer for an example of weepinge in Contemplation of publique Calamities, therefore Jesus wept

Inter acclamationes Hee wept first, Inter Acclamationes, In the midst of ye Congratulac[i]ons and Callamities of the people, Then when the whole multitude of his disciples Cried out Luke 19 38 Viuat Rex Blessed bee the Kinge that Cometh in the name of the Lord Jesus wept when Herode tooke to himselfe the name of the Lord, when hee admitted that grosse flattery, It is a god & not a Man that speakes, It was noe wonder that the p[re]sent occasion of
[fol. 43v]
Lamentac[i]on fell vpon him But in the best tymes & vnder the best Princes (first such is the maturall mutability of all worldly things and then (and that especially) such is the infinitenes and enormousnes of o[ur] rebellinges sinne) then is eu[er] iust occasion   worse and soe of teares Euery man is but a spunge and but a spunge fild with teares, and whether yow laie yo[ur] right hand or your left vpon a full spunge; it will weepe; whether God laie his left hand, temporall Callamities or his right hand temporall prosperitie; comes allwaies accompanied with soe much anxietie in o[ur] selues soe much vncertaintie in it selfe and soe much enuy in others as that Man who abounds moste that spunge shall weepe

Inter Iudicia Iesus wept Inter acclamationes when all went well enough with him, To shewe the slipperiness of worldly happines, And then hee went Inter Iudicia, then when himself was in the Acte of denouncinge Iudgments vpon them Iesus wept To shewe what howe ill a will, hee inflicted those Idugments and that themselus & not hee had Drawen those Iudgments vpon them; Howe often doe yeProphets repeate that phrase Onus visionis O the burthen of the Iudgments that I haue seene of this & this people. It 16: 9 Was a burthen that pressed teares from the Prophet Esay I will water thee with my hart o Hishbon when hee must pronounce Iudgments vpon her, hee Could not but weepe ou[er] her. Noe prophet soe tender as Christ nor soe Compassionate, and therfore hee neuer takes rod into his hands but with teares in his eyes. Alas Did god lack a footstoole that hee should make man only to tread & trample vpon? Did god lacke glore, & Could haue it noe other waie but by Creatinge Man therefore to afflict him, temporallie heere & eternally hearafter? Whatsoeuer Christ weepes for in the waie
[fol. 44r]
of his mercy, it is likely hee was displeased within in the waie of his Iustice: If hee weepe for it hee had rather it weare not soe If then those Iudgments vpon Jerusalem weare onely from his owne primarie & possitiue & absolute decree without any respect to there sinnes Could hee be displeased with his own acte; or weepe & lament yt which onely himselfe had Donne? would God aske yt question of Israell Quare moriemiri Domus Israell, whie will ye Die o house of Israell, if god laie open to that answere wee die therfore, because ye haue kil’d vs Jerusalem would not Idug herselfe therfore Christ Iudged her Jerusalem would not weepe for herselfe & therfore Jesus wept: but in those teares of his hee showed that hee had rather her owne teares had auerted and washed awaie those Iudgments.

Cum Appropinquauit Hee wept Cum Appropinquauit saies the text there when Jesus came neere the Cittie & sawe it then he wept, Not till then if wee will not come neere the miseries of our brethren If wee will not see them, wee will neuer weepe ouer them, neuer bee affected towards them, it was Cum ille Non cum illi not Cum illi when Chrst himselfe, not when his disciples his followers who Could Doe Jerusalem noe good tooke knowledg of it; It was not Cum illi, nor it was not Cum illa, not when those Iudgments Drewe neere, It is not said to; Neith[er] is there any time limited in the text when those Iudgmts weare to fall vpon Ierusalem; it is said generally indefinitly These Dayes shall come vpon her and yet Christ Did not ease himselfe vpon that, that those Callamities were remote & far of But thoughe theie were soe and not to fall till after his Death yet he lamented future Calamities then then Jesus wept; many such little brookes as these fall into this riuer the Considerac[i]on of Christs propheticall teares let it bee inough to haue sprinkled these Drops out of the riuer that Jesus though a priuate p[er]son wept in Contemplation of publique Callamities, That hee wept in the best tymes foreseeinge woe for That
[catchword(s): hee wept]

[fol. 44v]
[this folio is blank]

[fol. 45r]
That hee wept in their miseries because hee was not Autho[r] of them, That hee wept not till he tooke there miseries into his Consideration, And hee Did weepe a good tyme before those miseries fell vpon them, There remayne yet his third teares his propheticall pontificall teares wch accompanie his sacrifice, Those teares wee Cald the sea but a sea wch must nowe bee bounded with verie little sand

3. part To saile apace through his sea, These teares, the teares of his Crosse were expressed by that inestimable waight the sinnes of all the world If all the bodie were eye argues the Apostle in another place, why heare all the bodie was eye, eu[er]y pore of his bodie made ane eye by teares of bloud. and eu[er]y ynch of his bodie made an eye by their bloudie scourges, And if Christs lookinge vpon Peter made Peter weepe, shall not his lookinge vpon vs heere with teares in his eyes, such teares in such eyes, springs of teares, Rivers of teares seas of teares makes vs weepe to. Peter who wept vnder the waight of his p[ar]ticuler sinne wept bitterlie, how bitterly wept Christ vnder the waight of all the sinnes of all the world, In the first teares, Christs humaine teares, (those were call’d a springe) wee fetched water at one house wee Condoled a priuate Callamitie in another, Lazarus was Dead in his second teares his propheticall teares, wee went to the Condolinge of a whole Nation, and those wee cal’d a riuer. In these third teares, his pontificall teares, teares for sinn, for all sinnes (those wee call a sea) here is Mare liberu[m] a sea free & open to all; Euerie man may saile home, home to himselfe, and lament his owne sinne there,

I am farr from Concludinge all to the impenitent that Doe not actuallie weepe, and shed teares, I knowe that there are Constitutions Complexions, that Doe afford them, And yet the worst Epithite, which the best Poet Could fix vpon Pluto himself was to Call him Illachrimabilius, a p[er]son that Could not weepe, But to weepe for other things & not to weepe for sinn, or if not to teares, yet not to come
[fol. 45v]
to that tendernes to that melting to yt thawinge that resoluinge of the bouells which good so soules feele, This is a spunge: (I said before eu[er]y man is a spunge) this is a spunge Dried vpp into a pumice stone. The lightnes, the hollownes of a spunge is there still but (as the Pumice is Dried in the Aetnaes of lust of Ambition of other flames in this world

I haue but three words to saie of these teares of this weeping What it is, What it is for What it Does, the nature the vse, the benefit of these teares is all, And in the first I forbere to insist vpon, St Basils metaphor Lachrimae sudor animi male asani, sinn is my sicknes, the bloud of Christ Jesus is my besar, teares is the sweat that that p[ro]duceth, I forbere Greg: Nyssius Metaphor to Lachrima sanguis, Cordis defecatus, teares are o[ur] best bloud soe agitated soe ventilated soe purified soe rarified into spirrite, as yt therby I become Idem spiritus one spirrit with my God, That is large enough and embraces all, which St Gregorie saith, That man weepes truly, that soule sheds truly teares, that Considereth seriouslie first vbi sunt in Innocentia, The blessed state which man was in, in his integritie, at first vbi fuit And then Considers v vbi est in tentationibus The weake estate yt man is in nowe in the midst of tentations where, if hee had noe more, himselfe weare tentation to.much, vbi est, And yet Considers farther vbi erit, in Gehenna The insupportable, and for all the Inevitable, The Irreparable and for all yt vndeterminable tormente of Hell vbi erit, And lastly vbi non erit in Caelis The vnexpressable Ioye & glorie wch hee looses in heauen. vbi non erit wheare hee shall neuer bee. Those 4 to Consider seriouslie Where Man was, where hee is, where hee shalbee, where hee shall neuer bee are fower such Riuers as Constitute a Parradice, And as a ground maie bee a weepinge groun{d} Though it haue noe runninge Riuer, noe Constant springe
[fol. 46r]
Noe gatheringe of wat[ers] in it soe a soule yt can pouer out it selfe into these religious Considerac[i]ons, may bee a weepinge soule though a Drie eye This weepinge then is but a true sorrowe, that was o[ur] first and then, what this true sorrowe is given vs for, that is o[ur] next Consideration

Ad quid: As water is in ...... nature an indifferent thing It may giue life (so ye first livinge that were, were in the water) and it may Destroy life (soe all thing[es] livinge vpon ye earth weare Destroyed in the water) but yet though water maie, though it haue Donn good, & bad yet water does nowe one good office, wch no ill quallitie yt is in it Can equall. It washes our soules in baptisme, soe though there bee good teares & bad teares, teares yt wash away synn and teares yt are sinn, yet all teares haue this Degree of good in them, that they are all allwaies some kinde of Argument of good nature of a tender hart, and yeHolie ghost loues to worke in Wax and not in Marble I hope yt it is but merely poeticall wch ye Poet saies Discunt Lachrimare decenter yt some study to weepe with a good grayce; Quoque volunt plorant tempore quoque modo. They make vse and advantage of their Teares and weepe when they will But of those who p weepe not when they would, but when they would not Doe halfe ymploy their teares vpon yt for wch god hath given them yt sacrifice, vpon sinne God made ye firmament wch hee called Heauen, after it had Devided ye waters. After wee haue distinguished o[ur] teares, naturall from spirituall Worldly from heavenly, then there is a firmament established in vs, then there is a heauen opened to vs, And truly to cast pearles before swine will scarce bee better resembled, then to shed teares which resemble pearles for Worldly losses, Are there examples of men passionately enamored vpon age, or if vpon age vpon deformitie, If there examples of that are they not examples of scorne too, Doe not all others laugh at their teares, And yet such is o[ur] passionate Dotinge vpon this world Mundi facies saies St Augustine
[catchword(s): and when]

[fol. 46v]
(and yet St Aug: himselfe hath scarce said any thinge more pathetically) tanta rerum labe contrite, vt etiam speciem seductionis amiserit The face of ye whole world is soe defaced soe wrinkled, soe ruind, soe Deform’d, as yt Man might bee trusted with this world, and there is noe Ielousie noe suspisition that this world should bee able to minister any occasion of tentation to Man, speciem seductionis amisit, And yet Qui in seipso aruit in nobis floret saies St Gregorie, as wittily as St Augustine (as it is easie to bee witty, easy to extend an Epigram to a satire, and a satire to an Invectiue, in declayming against this world) That world wch findes it selfe truly is an Autumne in it selfe, findes it self in a springe, in o[ur] Imaginations Labenti hæremus saies that father; et cum labente{m} sistere non possumus cum ipso labimur, the world passeth awaie and yet wee cleaue to it and when wee cannot sta{y} it from passinge awaie wee passe awaie with it; To mourne passionatly for ye loue of this world wch is Decrepit & vpon ye Death bead or imoderately for ye Death of any that is passed out of this world is not the right vse of teares; that hath good vse wchChrysololgus notes yt when Christ was tould of Lazarus hee said hee was glad when hee came to raise him to life then hee wept; for though his disciples gain’d by it they weare Confirmed by a miracle{)} thoughe ye family gain’d by it (they had there Lazarus againe) yet Lazarus himself lost by it, by beinge reimprisoned, recommitted resubmitted to ye manifold incommoDities of this world, when o[ur]Sauiour Christ forbad the weomen to weepe for him, it was because there was nothinge in him, for teares to worke vpon, Noe sinne Ordinem flendi docuit saies St Barnard, Christ Did not absolutely forbid teares, but regulate, & order theire teares yt they might weep in ye right place;
[fol. 47r]
first for sinne Dauid wept for Absolon; hee might Imagine, yt hee Died in gan sinne hee wept not for the Child by Bersheba, hee could not suspect soe much Danger in him Psa: 119 136. Exitus aquarum, saies Dauid Ryvers of waters ran Downe from myne eyes, whi Quia illi because theie, whoe are they? Not other men as it is ordinarily taken, But Quia illi because myne owne eyes (soe Hilary and Ambro: and Aug: take it) haue not kept thie lawes, As the Callamities of others soe ye sinnes of others may, but o[ur] owne sinnes must bee the obiect of o[ur] sorrowe, Thou shalt offer to me saies God Exo: 22 19 the first of thie ripe fruites, and of thie liquors, as o[ur] translation hath it: The word in ye originall is Vedingnacha Lachrimarum and of thie teares. Thie first teares must bee to god for sinne, the second & third may bee to nature & Ciuilitie, and such seculer offices, but liquore ad lipitudine apto quisquam ne ad pedes Lauandas hir abutetur, It is St Chrisostomes exclamatione and admiration; will any wash his feete in water for sore eyes, will any man embalme the Carkas of the world wch hee treads vnder foote with those teares wch should embalme his soule. Did Joseph of Aremathea bestowe any of his p[er]fumes though hee brought a superfluous quantitie a hundred pound waight for one bodie; yet Did hee bestowe any vpon ye bodie of any either of the theeues, teares are true sorrowe that yow heard before, true sorrowe is for sinne yt yow haue heard nowe all that remaynes is howe ye sorrowe workes, what it Does, the faths Fathers haue infinitely delighted themselues in this
[fol. 47v]
Quid operanturDiscant, the blessed effect of holy teares, hee amongst them yt remembers vs, yt in the old lawe all the sacrifices weare washed, hee meanes, yt o[ur] best sacrifice euen prayer it self remaynes reseaues ann ymprouement a dignitie by beinge washed in teares hee yt remembers vs vs that if any roome of our soule bee one fier wee runn for water meanes yt in all tentations wee should haue recourse to teares, Hee that tells vs yt money beinge put into a bason, is seene at a farther distance if there be water in the bason, then if it bee empty, meanes allso yt o[ur] most pretious Devotions receiue an addition, Multiplication by holy teares St Bernard means all that they all meane in that Cor lachrimas nesciens duru{m} Impurum. A hard hart is a foule hart would yow shut vpp the Divell in his owne Channell his Channell of brimstone, and make yt worse St Hierome tells vs the wa{ie}plus tua Lachryma & Thie teares torment him more then ye fires of hell will yow needes haue holly water T Truelie true teares are the holiest water, And for Purgatorie it is liberally Confessedd by a Jesuit Non minus efficax etc, one teare will Doe thee as muc{h} good, as all flames of Purgatorie. wee haue said more then once that man is a spunge; And in Codice scripta, all o[ur] sinnes are written in Gods bookes saies St Chrisostome If there I cann fill my spunge with teares, and soe wipe out all my synnes out of that booke It is a blessed vse of ye spunge

I might stand vpon this ye Manifould benefits of godly teares, longe soe longe, as till yow wept and wept for sinne and yt might bee verie longe. I Contract all to this one wch is all To howe many blessednesses must these teares, this godly sorrowe reach by the waie, whenas it reacheth to the very extreame, to yt wch, is opposd to it to Ioy, for
[catchword(s): godly sorro[w]]

[fol. 48r]
10.20 for godly sorrowe is Ioy, The words in Job are in the Vulgar Demitte me vt plangam dolore meum Lord spare mee a while yt I may lament my lamentable estate: and soe ordinarily the exposito[rs] that followe yt translation make there vse of them, But yet it is in the originall, Lord spare me a while, that I may take comforte. That which one Calls lamentinge the other Calls reioycinge To Concieue true sorrowe and true Ioy are things not only Contiguuous but Continuall; theie Doe not only touch and followe one another in a Certen succession, Ioy assuredly after sorrowe, but they Consist together they are all one, Ioy and sorrowe My teares haue been my meate Day & night Psa: 42: 3 saies Dauid not that hee had noe other meate, but that none relisht soe well. It is a grammaticall note of a Jesuit (I doe Mendaru[m] not tell yow it is true; I haue all most tould you it is not true by telling yow whose it is, but that it is but a gramaticall note) That when it is said Tempus Cantus The tyme of singinge is Come, it Cant: 2. 12. might as well bee rendred out of the Hebrews Tempus plorabionis the tyme of weepinge is come, And when it is said {2} Sam. 22:50 Nomini tuo Cantabo Lord, I will singe vnto thie name, it might bee as well rendred out of the Hebrew Plorabo I will weepe I will sacrifice my teares vnto thie name, Soe equall soe indifferant a thinge it is when wee come to godly sorrowe, whether wee call it sorrowe or Ioy, weepinge or singinge, to end all To weepe for sinne is not a Dampe of malancholy to sigh for sinne is not a vapor of the spleene but as Monicaes Confessor said still vnto her in the behalfe of her sonne St Augustine, filius istarum lachrimarum The sonne of theies teares cannot p[er]ish soe wast thie selfe in these three exemplar baths of Christs teares, In his humaine teares and bee tenderly affected with humaine accidents, In his propheticall teares, and auert as much as in thee lyeth, the Callamities imminent vpon others,
[fol. 48v]
But especially, his pontificall teares, teares for sinne and I am thy Confessor, non ego, sed dominus, not I but the spirrit of god himselfe is thie Confessor and hee absolues thee, filius istarum lachrimarum the soule bath’d in these teares cannot p[er]ish, for this is Trina im.mersio, That threefold dippinge which was dead dun in the Primitiue Church in baptisme: And in this baptisme thou takest a newe Christian name, thou who wast but a Chrstia{n} arte nowe a regenerate Christian: And as Naman the leper came cleaner out of Jordan then before hee had his leprosi{e} (for his flesh came as the flesh of a Child) soe there shall bee better euidence in this baptisme of thie repentance then in thie first baptisme, better in thie selfe for then thou hadste noe sence of thie owne estate in this thou hast: And thou shalt haue better euidence from others too; for howsoeuer some others will dispute, whether all Children wch Dye after baptisme bee Certaynly sau’d or noe, it neu[er] fell into Doubte or Disputation, whether all that Die truly repentant, bee sau’d or noe weepe these teares truly; and god shall p[er]forme to the first, that p[ro]mise wch hee makes 25 in Esai, The Lord shall wipe all teares from thie face, all that are fallen by any occasion of Callamitie, here in ye militant Church and hee shall p[er]forme the p[ro]mise which hee makes in the Reuelation The Lord shall wipe all thie teares from thine eyes, Dry vpp ye fountayne of teares, remoue all occasion of teares hearafter, in the triumphant Church


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 by Jeanne Shami and used with kind permission of the author.

Transcription checked and amended by Erica Longfellow.

Transcription coded by Sebastiaan Verweij.


Institution: British Library, London
Shelfmark: MS Harley 6946
OESJD siglum: H1


Item no: 1
Locus: ff. 1r-11r
Title: Prou: 8: 17: I loue them that loue mee and they that seeke mee earlie shall finde mee.
Incipit: As the Prophetts and other Secretaries of ye holie Ghost in
Explicit: whome &c.
Final Rubric: Finis
Bibliography: OESJD Vol. I.4; P&S Vol. I.5

Item no: 2
Locus: ff. 12r-22v
Title: Gen:2:18. And the L: God sayd it is not good, that the man should bee alone; I will make him a helpe meete for him
Incipit: In the Creation of the world, when god stockd the
Explicit: words
Bibliography: OESJD Vol. VII.1; P&S Vol. II.17

Item no: 3
Locus: ff. 23r-34v
Title: And I will marry thee vnto mee for euer
Incipit: The word wch is ye hinge vpon wch all this text
Explicit: Blood to whome &c.
Final Rubric: Finis
Bibliography: OESJD Vol. VII.2; P&S Vol. III.11

Item no: 4
Locus: 35r-48v
Title: John 11.35 Ihesus wept Preached at Whitehall, first Friday in Lent: 1622
Incipit: I am nowe but vpon ye Compassion of Christ There is as much
Explicit: teares hereafter, in the triumphant Church
Bibliography: OESJD Vol. II.9; P&S Vol. IV.13

Item no: 5
Locus: 49r-60r
Title: The. I° Thess: chap. 5 ver: 16 Reioice euermore
Incipit: Wee read in ye naturall story, of some flotinge Ilands
Explicit: inestimable price of his incorruptible bloud
Final Rubric: Amen
Bibliography: OESJD [...]; P&S Vol. X.10


Material: Paper, quarto, i + 66 + i leaves. 198 X 155 mm.
Foliation: Modern and consecutive. Blank pages between sermons (separate inserts) are not numbered, so the total comes to 60 numbered pages. Contemporary page numbers survive in the top right margins: 1 (f. 35r), 2 (f. 39r), 3 (f. 43r), 4 (f. 47r), and once more 1 (f. 49r), 2 (f. 59r), 3 (f. 57r).
Collation: I:12, II:12, III:12, IV:16, V:12
Condition: The manuscript is in good condition, but the pages have been cropped resulting in some loss of text, and the binding is tight, resulting in occasional loss of text in the gutter. Front and back boards have been reattached.


Each of the five sermons is written by a different scribe (H1 to H5). Characteristics of their hands are as follows. H1: small, slanted secretary hand with italic forms. The scribe uses ligatures for 'pro', 'per/par', 'pre', 'er', 'uer'; tildes for 'cion'; macrons for 'n' or 'm'. A common feature of this hand is the use of tildes (~) to fill out a line. There is no ruling or pricking, but in order to demarcate the writing space the scribe folded the paper vertically twice (for left and right margins). There are no catchwords when the paragraph ends at the bottom of the page.

H2: small, secretary hand with italic forms. The scribe uses a ligature for ‘par’ and tildes to abbreviate Latin words in the marginal notes. The scribe frequently puts commas and semi-colons at the beginning of the line.

H3: Small, upright, and clear secretary hand with some italic forms. Lowercase 'e' and 't' are very similar. The scribe uses macrons for 'm' and 'n' and abbreviations for 'ur' and 'par'. Mistakes are commonly corrected by means of strikethroughs, followed by supralinear emendations.

H4: The scribe uses a fine, sloping secretary hand with some italic forms. The scribe uses ligatures for 'our', 'par', 'per', 'pro', 'er', 'es', and macrons for 'm', 'n', and 'ion'. Because the manuscript is very tightly bound, occasionally letters or punctuation have disappeared into the gutter. Where these letters can reasonably be guessed they are given in curly brackets.

H5: A neat, slightly slanting secretary hand with some italic forms. The scribe uses ligatures for 'our', 'par', 'per', 'pro', 'er', 'es', and macrons for 'm', 'n', and 'ion'. Because the manuscript is very tightly bound, occasionally letters or punctuation have disappeared into the gutter. Where these letters can reasonably be guessed they are given in curly brackets.

Occasionally in the manuscript later hands intervene to make small corrections and emendations. Where this occurs, the insertion is marked with a light-grey background. For more detail about the corrections, see Jeanne Shami, 'New Manuscript Texts of Sermons by John Donne', English Manuscript Studies, 13 (2007), pp. 77-119.

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