OESJD IV.10; on Eccles. 12.1

[fol. 132r]
Ecclesiastes. 12.1: Remember now
thy Creator in the daies
of thy youth..

Wee maie consider two greate vertues, one for ye
society of this life, thankfullnesse, and the other for attaininge the next life, repentance, as the two
p[re]tious mettals siluer &
; of this siluer, of this vertue of thankfullnes, there are whole
mines in the earth, bookes written by morral men, by philosophers, and a man
maie grow ritch in that mettall, in that vertue, by digging in yt mine in the p[re]cepts of
morrall men; But of this gold of this vertue of repentance, there is noe mine in
the earth, in the books of Philosophers, nor doctrine of repentance. this gold
for the most p[ar]te is in the washes, this repentance for
ye most p[ar]te is in the
waters of tribulac[i]on. But god directeth thee to it in
this text, before thou comest to those waters, remember now thie Creator before those euill daies come, and then thou wilt
repent that you did it not remember him till now. here then the holy ghost takes
the nearest waie to bringe man to God, by awakeinge his memory; for the
vnderstandinge, yt requireth longe
instrucc[i]ons & Cleare
demonstrac[i]on, and the will requires an
instructed vnderstandinge before, and is of it selfe the blindest & bouldest
facultie, but if the memory doe but fasten vpon any of those thinges wch God hath done for vs, thats the nearest waie to
him; Remember therefore, & remember now; Though the memorie bee placed in
the hinder most part of the braine, deferre not yet thy remembringe to the
hindermost part of thie life, but doe it now, nunc in die, now whilest thou
hadst daie; [fol. 132v] and nunc in diebus, as it is in the text, now whilst
God presents thee manie lights, many meanes to come to him, and in diebus Iuuentutis, in the daies of thie youth, of thy
strength, whilest thou art able to doe yt wch thou p[ro]posest to thie
selfe; And as the originall word Bimei Bechucotheica
imports, In diebus electionem tuarum, whilst thou art
able to make thy choice whilst the grace of God shines soe brightly vpon thee as
that thou maist see thy waie, and see powerfully vpon thee, as yt thou maist walke in yt
way: now in this day, now in these daies remember, but whome? first, the
Creator, that all those things wch thou soe labourest for, and delightest in were
Created, they were nothinge, and therfore thy memorie lookes not farre enough
backe, if it sticke onely vpon the Creature, and reach not to the Creator. Remember the Creator
and then thie Creator, and in yt first remember yt hee
made thee, & then what hee made thee; hee made thee of nothinge but of yt
he made such a thinge as cannot retorne to nothinge
againe, but must remaine for euer, eyther euer in glory, or euer in torment,
that depends vpon rememberinge thy Creator now in
the daies of they youth memento: First remember: wch word is
often vsed in the scriptures for consideringe & takeinge care for; God
remembered Ge: 8: 1: Noah
& euery Creature
beaste wth  him in the arke, as the worke contrary to this,
forgettinge, is also vsed for the affecc[i]on contrary to
that, Neglectinge, can a woman forgett her owne children,
and not haue compassion Esa: 49:
on the sonne of her woombe? but here wee take not
remembringe soe largly, but restraine it to the exercise of that one facultie
the memorie, for that is stomachus animæ the stomack of the soule, it receaues,
& digests & turnes into good blood, all the benefitts formerly exhibited
to vs, in p[ar]ticuler, and to the [fol. 133r] whole
church of God./ Present that wch belonges to ye vnderstandinge, to that facultie, and the
vnderstandinge is not presently setled in it, present any of ye
p[ro]phesies made in the Captiuitie, and a Iewes
vnderstandinge will take ym for a deliuerance from
that bondage, and a Christians vnderstandinge will take them for a spirituall
deliuerance from sinne & death by ye Messias, by
Christ Iesus: Present any of the p[ro]phesies of ye
reuelac[i]on concerninge Antichriste and a papists
vnderstandinge will take ym, of a single, and a
suddaine, and a transitory man, that must last but 3: yeares & a halfe, and
a p[ro]testants vnderstandinge will take it of a
succession, and continewance of men that haue lasted 1000 yeares at least
allready; p[re]sent but the name of a Bishoppe or an elder
out of Acts of ye Appostles, or out of their
epistles, and other men will take it for a name of parity and equalitie, and wee
for a name of office or distincc[i]on in the hierarchy of
Gods Church; Thus it is in the vnderstandinge thats often
p[er]plext, Consider ye
other faculty, the will of man, and there bee those bitternesses wch haue passed betwene ye
Iesuitt[s] & dominicans in the Romane Church, euen to
the imputac[i]on of the Cryme of heresie vpon one another
in questions concerninge the will of man, & how that concurres wth the grace of God; perticulerly whether the same
p[ro]portion of grace, beinge offered by God to
two men equally disposed towards him before must not necessarily worke equally
in those two; And by those bitternesses amongst p[er]sons
nearest vs euen to the drawinge of swords, in questions of the same kind;
p[ar]ticulerly whether that
p[ro]porc[i]on of grace wch doth effectually conuert a
p[ar]ticuler man, might not haue bene resisted by ye
p[er]uersnes of that mans will, whether that grace were
Irresistable or noe, [fol. 133v] by all those, & infinite other such
difficulties, yow may see how vntractable & vntameable a faculty the will of
man is. But leaue the vnderstandinge & ye will,
and come to the memory, come not wth matter of lawe,
but matter of facte; let God make his wonderfull works to bee had in remembrance
as ps: iii: 4: Dauid saies,
p[re]sent the history of Gods
p[ro]tecc[i]on of his Children in the Arke,
in the wildernes in ye Captiuities, in infinite
other daungers? p[re]sent this to the memory, and
howsoeu[er] the vnderstandinge bee Clouded, or the
will p[er]uerted, yet both Iewe & Christian, Papist
& p[ro]testante, refractory & conformitant are all
affected wth a thankfull acknowledgment of his
form[er] mercies & benefitts, this Issue of
this facultie of the memory is alike in ym all; and
therfore God in giueinge the lawe works vpon noe other facultie but this, I am thy lord thy god wch brought
thee out of the land of Egipt
. hee onely presents to their memory what
hee had done for them and soe in deliueringe the ghospell, in one principall
seale therof, the participac[i]on of his body & blood
in the sacrament hee p[ro]ceeds soe too, hee
recom[m]ends it to their memory, doe this in remembrance of mee; This is the faculty that God desires
to worke vpon and therfore if thy vnderstandinge bee too narrow to
comp[re]hend or reconsile all differences in all
Churches (as what vnderstandinge is large enough to doe soe) If thy will bee too
scrupulous to submitt it selfe to the ordinances of thine owne Church, (as
sometymes a zeale) (though not p[er]uerse) yet indigested
may worke that,) yet haue recourse to thine owne memory, for as St Barnard calls [fol. 134r] that the stomack of
the soule, soe wee maie bee bold to call it the Gallery of the soule, hange wth soe many and soe liuely pictures of the goodnes
and mercies of thy God to thee, as that euery one of them maie bee a sufficient
Catechizme to instruct the in all thy
p[ar]ticuler dueties to god for those mercies: And
then as a well made picture well placed lokes alway vpon him, who lokes vpon
itt: soe shall thy God loke vpon the, whos memorie is thus Contemplatinge him,
and shine vpon thy vnderstandinge, & rectifie thy will too; If thy memory
cannot comprehend his mercy at lardge, as it hathe bene shewed to his whole
Churche (as itt is almost an incomprehensible thinge to consider, That in a fewe
yeares God hathe made vs euen, even in number; & strengthe to our
aduersaries of the Romaine Churche) if thy memory haue not receaud, & held
yt great Picture, of our generall deliuerance;
from yt invincible navie (if that mercye, be
written, in ye waters, & sandes, when mercie itt was acted, &
not in thy harte & memory) if thou remember not our later, but greater
deliu[er]ance from yt
articficiall hell, the vaulte of Powder, (In wch
thoughe the diuells instruments lost theire Plott,
they did not blow vs vpp, yett The divell goes on wth his plott if he can blowe itt owte of o[u]r memories, and bringe vs to
forgett yt mercye, or not to hate them wth a p[er]fitt hatred who were
ye true roote, & occasions of itt,) if thes
be too lardge pictures for thy Galleries, for thy memorie; yett euerye man hathe
a pockitt picture aboute him a manuell, a bosome booke, and if he will turne
ouer but one leafe; of ye booke, but remember what
god hathe done for him euen since yesterday, he shall finde, by that little
braunche a nauigable riuer, to saile into yt greate
& endles sea, of ye
m[er]cies of god towardes him from the nunc beginninge of his
beinge: Doe but remember then, but Remember now, saies the texte, of his owne will begatt he vs Iam: 1.18 That we should be
primitiæ, the first fruites of his creations, That as
we consecrate, all his Creatures to him in a sober
& religious vse of them; soe as the firste fruites, of all we [fol. 134v]
should principally consecrate our selues to his seruice betimes: Now
therefore were: three paimts of first
frutes apointed, by god to ye
Iewes: The first were primitiæ
The first fruites of ye eares of Corne; and this was Earlie, about Easter,
The second were primitiæ panum, the first fruites of
their loaues, after the corne was conu[er]ted to yt vse, and this thoughe itt were not soe soone yett
itt was earlie too, aboute whitsontide. The thirde were primitiæ frugum, of all theire later fruites in generall, and this was
very late in Autumne, in the fall aboute September, In
the two first of thos thre, in thos yt were offred
earlie, God had his parte, but in the latter fruites he had none. He had his
p[ar]te in the Corne, and in the loaues, but in
thos yt Came last God would haue noe portion, Offer
thy selfe then to god as primitias spicavum, whether thou
gleane in ye worlde or binde vppe by whole sheavues,
whether this increas be by little, & little, or thou be riche at once, by
the deuolution of a riche inheritance, & patrimony vpon the, Offer this to
god in an acknowledgemt, That this
p[ro]ceeds from ye
Treasure of his goodnes, & not from thine Industry, and offer thy selfe
againe as primitias panum when thou haste kneeded vp
riches, & honor & fauoure in a settled, & established fortune. Offer
yt to god too in an acknowledgemt, that he can scatter, & moulder away that
state againe, how saufe soeuer itt seme to be settled, offer at thy Easter
whensoeuer thou haste any resurrection, any sence of raysinge thy soule from the
shadowe of deathe, Offer thy confession to god, That that is the shi
sunshine of his grace, & not the strengthe of thy moralitie, Offer at thy
penticost, at they whitsontide, whensoeu[er] the holie
ghoste discendes vpon the, in a fiery tonge, That thou feelest thy selfe melted,
by the powrefull preachinge of his wordes Offer this confession then, That that
is the procedinge of his grace, and not the disposition or Concurrence, or
tendernes of thy nature, For if thou defer thy offeringe till September, till thy fall till thy winter, till thy deathe,
howsoeu[er] thos may be thy first fruites, becaus
they were the first, that euer thou gauest, yett they are not suche as are
acceptable [fol. 135r] to God. God hathe noe portion in them, if they come
soe late: Offer they selfe nowe, nay doe but offer thy selfe nowe: Thats but an
easie request, and Basil.
yett theirs noe more after viximus mundo viuamus
reliquu[m] nobis ipsis
, Thus longe we
haue serued the world, lett vs serve our selues, the rest of our time, But this
is the best p[art]e of o[u]r selues ibm. our soules, expectas vt
febris te vocet ad penitentia[m]
hadst thou
rather, a sicknes should bringe the God, Then a sermon? hadst thou rather be
beholden to a Phisition, for thy saluac[i]on, Then to a
Preacher? Thy busines is to remember stay not for thy last sicknes, whiche may
be a Lethargie In which thou maist forgett thine
owne name & his yt gaue the thy best name, The
name of Christian, Christ Iesus himselfe, Thy busines is to Remember, and thy time, is now, stay not till yt angell Come, whiche shall say, and sweare, Time shall be noe more:
Remember, then, & remember Apoca: 10. 6.
in die. now et
nunc in die, qua inuocaueris sais Dauid, in the ps: 20: 10. day yt thou calst vpon him, and in quacunque die velociter exaudiat, in any day he will heare the ps: 137: 4. quicklie, But
still it is opus diei, It is a worke ps: 101. of ye day, to call vpon
god, for in the nighte, In our last night, The thoughtes that fall vpon vs are rather dreames, then remembringes, vpon our
deathe beds, we rather dreame we repent, Then repente indeed, To him that
trauailes, by night a bushe semes a horse, and a horse a man, and a man a spiritt, nothinge hathe the true shape to him,
To him that repentes by night, on his deathe bedd, nether his owne sins nor the
mercies of god haue theire true proportion. This night they will fetche their soull saies Christe to the secure man, but
he nether tells them who they be that shall fetche itt away, nor whether they
shall carye itt. he hathe noe lighte but lighteninge a soddaine [fol. 135v]
flashe of horror, & soe translated into a fire yt
Chrisost: ho: 5. ad po:
hathe noe lighte Numquid Deus nobis
ignem istum preparauit, non nobis sed Diabolo & Angelis
, God made
not this fire for vs, but for ye divell & mat: 25.41 his angells, And
yett we who are vessells soe broken, as yt there is
not a sheard left to fetche water at the Pitt (as the Prophett expressethe Esa: 30. an irreparable
ruine) noe meanes in our selues to deriue and droppe of ye blood of Christ Iesus vpon vs, noe meanes to wringe oute one teare
of true contrition from vs, we that are vessells thus broken, as yt there is not one sheard lefte, to fetche water at
any pitt, haue plunged our selues into this darke, & euerlastinge fire, wch was not prepared for vs. A wretched Couetousnes
to be Intrude[rs] vpon the divell. A wofull ambition to be
Intruders vsurpers vpon damnation, God did not make that fire for
vs, but muche less did he make vs for yt fire, make
vs to damme vs God forbid: But yett thoughe itt were not made for vs at ye firste, now itt belonges to vs, The Iudgemt takes houlde of vs. whosoeuer
beliuethe not is already condemned
, There the fire belonges to our
infidelitie, and the Iudgement takes houlde of vs  Ite
, yowe haue not fed me nor clothed me nor harborde me, And
therefore goe ye accursed, There the fire takes houlde, of our Omission of
necessary duties & good workes, whats our remidy nowe? why still this is the
way of godes iustice & proceding vt sententia, lata sit
That if he publishe Chrisost: his iudgemte, his Iudgemt, his iudgemt is not extended, The
Iudgemts, of ye
Medes & Parsians were irreuacable, but ye
Iudgemts of god if they be giuen and published,
they are not executed. The Niniuitts had
p[er]ished, if the sentence of their distruction,
had not bene giuen, And the sentence preserued them, by bringinge them to
Repentance, [fol. 136r] soe euen ..
in this Clowde of ite
, we may see a day breake & discerne beames of a sauing
lighte in this iudgemt of eternall darkenes, If the
Contemplation of godes iudgemts bringe vs to
reme[m]be[r] him: It is but a darke and a
stormy day, but yett spirituall affliction, & apprehension of gods anger is
one day wherein we may reme[m]ber god: And this is Copiosa Redemptio, ye
m[er]cy of god, that he affordes vs many daies to remember
him in, for itt is not in die, but in diebus, not in the day but the daies, &c./

In diebusFor this Rememberinge, whiche we intend, is an Inchoation, yea itt
is a great stepp to our conu[er]sion &
regen[er]ation, wherebie we are newe Creatures,
And therefore we may very well consider, as many daies in this new creation, as
were in the first six daies, And then the firste day was the makinge of lighte,
and our first day is the knowledge of him, who saies of himselfe Ego sum lux mundi; and of whome St
testifies erat lux vera, he was ye true lighte ligheteing euery man, that comes into
ye worlde, This then is our first day, the
lighte, the knowledge, the profession of ye Gospell
of Iesus Christe: Now August god made lighte first, vt operaretur in luce, saies St Augustine, That
he mighte worke in the lighte in producinge his other creatures: Not yt god needed lighte to worke by, but for our
example. God hathe shedd the lighte of ye beames of
his Gospell, First vpon vs in our Babtisme That we might haue yt lighte to worke by, and to produce our other
Creatures, that all our actions mighte be tryed by our selues, by the lighte
& that in euery enterpize we might examine our owne conscience, whether we
could not be better Content, yt ye lighte went owte or were eclipsed,
then the light of our owne glory: whether we had not rather, That the Gospell of
Iesus Christe [fol. 136v] suffred a little Then our owne ends & prefermt.
God made lighte first that he might make, his other creatures by yt lighte, said Awgust: And he
made itt firste Ambr: too,
vt cerneventur quas fecerat saies St Ambros, That
thos creatures mighte see one an other, for frustra essent, si
non Cerneventur saies
yt father, It had
bene to noe purpos for God to haue made creatures, if he had not made lighte
yt they mighte see one an other and soe glorifie him. God hath giuen vs this
lighte of ye Gospell too, That the worlde mighte see
o[u]r actions. who
moue in lower spheares, frustra sunt, They are good for
nothinge, they will come to nothinge, they are nothinge if they abide not this
lighte. If there appeare not to the worlde a true zeale to the
preservat[i]on of ye
Gospell? And that we doe not in any thinge erubescere Euangeliu[m], be ashamed of makinge
& declaringe the Gospell loue of ye
Gospell to be our principall and in all o[u]r actions? Now when God had made lighte and
made itt to thes p[ur]posees he sawe yt the light was good saies Moses, This seinge
implies a considerac[i]on, a
deliberac[i]on & debatemt, That a Religion a forme of professinge the Gospell, be not taken
& attempted blindelie nor implicitely, we must see this light, and then ye seinge yt itt is good,
implies the acceptinge of suche a religion, as is simply good in itt selfe. not
good for eas & conueniency not good for honor or profitt, not good for ye present, & the state of other busines, not
good for any Collaterall, or by respectes, but
simplie absolutely, positiuely, & in itt selfe good, And then when god sawe
this light to be soe good soe, Then he
seuered lighte from darkenes so as yt noe darknes
must be mingled wth the lighte, noe dreggs nor raggs
of Idolatrie, & Sup[er]stition mingled wth the true religion, but God seuered them otherwize
then soe too, he seu[er]ed them as we say in the scoole,
non tanqua[m] duo positiua,
yt lighte should haue a beinge here, and darknes
a [fol. 137r] beinge there, but tanquam
possatiuu[m] &
That lighte shold haue an
essentiall beinge, and darkenes be vtterlie abolished, and this seueringe must
houlde in the profession of the Gospell too, not soe seuerd, as yt here shall be a sermon & theire a masse, but
ye true Religion, be really
p[ro]fessed and corrupt Religion vtterlie abolished. and
then & not till then itt was day saies Moses, And since god hathe geuen vs
this day, the lighte of the Gospell to thes vsees, to trye our owne purposes by,
in our selues, & to shew and iustifie o[u]r actions by, to the worlde, since we see
this Religion to be good yt is professed not aduisedlie not implicitelie? but soe
itt is able to abide any tryall, That the
adu[er]sary will putt vs too: of Antiquity of fathers & Councells: since itt is soe,
seu[er]ed from darknes, as that noe corrupte
p[ar]tes are mingled wth itt and soe seuerd as yt there are
sufficient lawes, & meanes, for the abolisheinge of
sup[er]stition vtterly, since god hathe giuen vs this
day, qui non humiliabit animam, in die hac (as leuit 23.29 Moses saies of
other daies of Godes institution) he yt will not
throwe downe him selfe before god in this day, in humble thankes that we haue
itt, and in humble prayers, That we may still
haue itt, he dothe not remember god in his first day, he dothe not Consider, how
great a blessinge the profession of the Gospell is.

To make shorter daies of the rest (for we must passe throughe all six in a few
minutes) God in the second day made the firmamt, to
deuide betweene the waters aboue, & the waters belowe, And this firmament in man is Terminus Cognoscibiliu[m], The
limitt of thos thinges which god hathe giuen man meanes & faculties to
Conceaue, & vnderstand of him, he hathe limmitted our eyes wth a starry firmamente we cannot see beyond yt, he hathe lymmitted, our vnderstandinge, w‑th a starry firmamt
too, wth
[fol. 137v] the knowledge of thos thinges quæ
ubiq[ue] quæ semper
. which thos starres
whome he hathe kindled in his Churche, the fathers & doctors haue euer from
the beginninge, proposed as thinges necessary to be explicitely beleiued, for
the saluation of our soules, for the eternall decrees of god, & his
vnreueald misteries and the knottye, & inextricable
p[er]plexities of scoolles they are waters aboue the
Firmamt, Here Paul plantts, here Apollo waters,
here god raises vpp men to conuey to vs the due of his grace, by water vnder ye Firmamt, by visible meanes, by Sacraments, by the worde
soe preached, soe explicated, as itt hathe bene vnanimely, & Constantlie
from ye beginninge of the Churche; And therefore
this second day is p[er]fitted & Consummated in ye thirde, For in the thirde day god came to ye Congregentur aquæ, lett the waters be gathered
into one place. god hath gatherd all the waters of life into one place, All the
doctrines necessary, for ye life to Come into the
Catholique Churche, and in this third day God Came to his producat terra, That here vpon earth all hearbes & fruites
necessary for mans foode sholde be p[ro]duced, That here
in the visible Churche should be all thinges necessary, for the spirituall foode
of our soles, And therefore in this third day God repeates twice yt Testimonie, vidit quod
, he sawe itt was good. That there
shold be a gatheringe of waters into one place, That noe doctrine should be
soughte, yt had not bene receaued in the Churche,
And then vidit quod bonu[m], he
sawe itt was good, that there all herbes, & trees shold be producte that
bore seed, All doctrines, That were to be seminall, to be proseminated, &
propagated, & Contynued to ye end, shold be
taughte in ye Churche, but for such doctrines whiche
were but to vent ye passions, of vehement men, or to
serve the Turne of great men for, a time, [fol. 138r] Collaterall doctrines,
Temporary, interliniary marginall doctrines, whiche belongd not to the body of
the texte, to fundamentall thinges necessary to saluation, for thes there is noe
vidid quod bonum noe Testimony that they are good,
Now si in diebus istis, if in thes thy daies when god
giues the a firmament, a knowledge what thou arte to learne Concerninge him, and
when god giues ye this Collection of waters, and
this fruitfullnes of Earthe? The knowledge where to receaue thes doctrines
necessary, If in thes daies thou wilt not remember god, It is an vnexcusable, an
irrecouerable Lithargie: In the fowrthe day worke wch was in the makinge of the sonne and moone, Lett the sonne to rule
the day, be the Testimonie, of godes loue to the in the sunshine of Temporall
prosperity, And the moone to shine by nighte, be the refreshinge of his
Comfortable promises, in the Gospell in ye darknes
of adu[er]sity: Remember in this thy day, That he can make
thy sonne to sett, at noone, blowe owte the Taper of prosperity when itt shines
brighetest. And he can make thy moone to Amos. turne into blood, make all the promises
in the Gospell, whither shold Comforte the in adu[er]sity
turne to thy dispaire, & obdurac[i]on. Lett the fifte
dayes worke, wch was the Creation
omni[um] Reptilium, &
volatiliu[m], of all Crepinge & all flyinge thinges,
signifie ether thy humble deuotion, wherein thou saiest to god vermis ego & non homo. I am a worme, & not a man or lett it
signifie the raisinge of thy soule in that [fol. 138v] security, Pennas Columbæ dedisti, That god hathe giuen thee, the
winges of a doue; to flie thy wildernes from the
Temptac[i]ons, of this worlde in a retired life, &
Contemplac[i]on. Remember in this day too, That
god can suffer thy retyringe of thy selfe from the worlde, to degenerate into a
Contempte & dispisinge of others, & an ouervaluinge of thinge owne
p[er]fections thine owne purity & Imagenarye
righeteousnes: Lett the last day in whiche bothe man & beast were made of
earthe, butt yett a liuing soule breathed into
man, remember the, That this earthe wch treades vpon
the, must returne to yt Earthe that thou treadest
vpon. This body That lodes the & oppresses the, must returne to ye graue, and thy Spirritt must returne to god that
gaue itt. And lett The sabbaothe daie Remember the too,
That since god hathe giuen the a Temporall sabaothe, placed the in a
the land of peace And an ecclesiasticall Sabaothe, placed the in a
Churche of peace, Thou maist p[er]fitt all, in a
Spirituall Sabaothe, in a Conscience of peace by Rememberinge nowe thy Creator
in all, in some in one of thes daies, of thy nowe weke, Ether as god hathe
Created a firste day in the, by givinge the lighte of ye Gospell, or a second day by givinge the a firmamt a knowledge of thos thinges yt Concerne thy Saluac[i]on, or
a third day acces to yt place, where thos doctrines
& waters of life are gathered together, The
Churche, or a fourthe day where thou haste a sun & moone thankefullnes in
prosperitie Comforte in adu[er]sitie, or a fifte day, in
whiche thow haste Reptilem, humilitatem et volatilem
an humble deiectinge of thy selfe before god, & yett a
secure confidence in god, Or as in thy sixte day [fol. 139r] thou
considerest, thy composic[i]on, That thou haste a bodye
yt muste die, Thoughe thou wouldeste haue itt
live, and thoue haste a soule that must live, Thoughe then wouldst haue itt die;
Now all thes daies are contracted into lesse roome in this Texte, into two, For
here the orignall worde Bimei Becurotheca, is ether in
diebus Iuuentutis, in the daies of thy youthe, or in diebus Electionu[m], in the
daies of thy hartes desire, when thou enioyest
whatsoeu[er] thy harte Can wishe: First Therefore if
thowe wouldst be harde in dauides prayer delicta
, O Lorde Remember not the sinns of my youthe; remember to
Come to this 29. 4. prayer
in diebus Iuuentutis: Iob Remembers wth sorowe, how he was in the daies of his youthe
when godes prouidence was vpon his
Tabernacle, And itt is a sadd, but late Considerac[i]on,
wth what Tendernes of Conscience, what scruples
what Remorses, we entred into the beginninges of sinns in our youthe, and how
Indeferent thinges thes sinns are growen to vs, & how obdurate we are growen
in them nowe: It was Iobs sorowe, to consider his youthe, And itt was Tobias
comforte, when I was yonge saies he, all my Tribe fell away, 1: 4: but I alone went often
to Ierusalem. For itt is good for a man, to beare his yoke in his youthe lam: 3, 27. saies Ierimie, And euen then when god had
deliu[er]ed ouer his people, to be afflicted
purposelie, yett how
Esa: 47. 6. him selfe
complaines on their behalfe, That ye persecutors laid the very heauiest yoke, vpon the ancienteste
men. Aige is vnfitt for burthens, and to reserve the waighte & Burthen, of
our Conu[er]sion & repentance till oure aige, is an
irreguler, & incongruous and Basil. disproportionable thinge. Labore
fracta instrumenta ad Deum ducis quoru[m] nullus
. wilt thou pretend to [fol. 139v] worke in godes
hous buildinge, & bringe noe tooles, but yt suche
as are blunted & broken in the service of the worlde before? Noe man would
present a lame hors, a disordered Clocke, or a torne booke to the August:
Caro Iumentu[m] thy body is thie
beaste, thy fleshe is thy hors. And wilt thoue present yt to god, when itt is laimde and Tyred wth
exces of wantonnes when thie Clocke the whole Cours of thie life is disordered
wth passions, &
p[er]turbations, when thie booke the history of thie
life is Torne, A thowsand sinns of thine owne torne owte of thy memory, wilte
thou present this Clocke this booke so mangled soe torne to thie god? Thou
pretendest to present that whiche indeed thou doest not, Temperantia non est Temperantia, in senectute, sed impotentia
Tempa intemperatiæ
, Thou Basil pretendest to present Temperance, and
continence to god, and in aige Temperance is not Temperance but onely
disability, of beinge intemperate. It is often & well said senex bis puer, An ould man returnes to ye
Ignorance, & frowardnes, of a childe againe, but itt is not senex bis
Iuuenis, That he returnes to ye daies of youthe,
againe to present first fruites acceptable to god, soe late in his yeares, doe
this then in dieb[us]q[ue] Iuuentutis in thy beste
strenghte & when thy naturall faculties, are best able to Concurre wth godes grace, But Election[um] doe itt too
in diebus Electionum, whilst thou maist choose, For if
thoue haue worne owte that worde in one sence, That itt be to late to
Reme[m]ber him in the
daies of thy youthe, thats sinfully, and negligently spente alredy, yett as
longe as thoue arte able, to make a new Choise, to Choose a new sinne, That when
thy heates of youthe are not ouercome, but burnte owte, Then, thy middle aige
choosees al ambition, and thie ould aige choosees [fol. 140r]
couetousnes, as longe, as thou arte able to make this choice, thou arte able to
make a better then this: For god testifies the power wch he hathe giuen the, I call heauen &
to recorde dutr:

this day, that I haue sett before the life & deathe,
chuse life, if this choice like yow not saies Iosua, to
the people, If itt seme euill, in yo[u]r eyes to serue the lorde, choose yow this day
whome yow will serve, Here is the Election day bringe yt whiche ye wold haue into ye balance and Compaire itt wth that whiche ye should haue, bringe yt
whiche the worlde kepes from yow into the balance, wth that whiche god presents vnto yowe, and tell me what yow would
choose to prefer before God, For honor &
fauour & healthe & Richees, p[er]chaunce yow
cannot haue them, thoughe yow choose them, But if yow haue can yow haue more of
them, then they haue had, to whome thos verye thinges haue bene occasions of
Rewine. It is true the m[ar]kitt is open. till the last
Bell ringe oute, The Churche is open & grace offred in ye Sacramts of the
Churche, but trust not thoue to that rule, That men by Cheapest at ye end of ye
m[ar]kitt, That heauen may be had for a breathe at last,
when they that stand by thy bedd, & heare thee breathe, cannot tell whether
itt be a sighe, or a gaspe, whether itt be a religious breathinge &
anhelac[i]on after the
next life, or onelie a naturall breathi[ng] and
exhallation of this, But finde thou a [fol. 140v] spirituall good husbandry
in yt other rule that the best of ye
m[ar]kitt is to be had at ye
beginninge for howesoeu[er] in thine aige, There may bee
by godes workinge, dies Iuuentutis, God may make the a
new Creature, & soe giue the a new youthe, (for as God himselfe is Antiquissimus dievu[m], so wth god noe man is sup[er]
animated, yett when aige hathe made a man impotent for sinn, thos are not
dies Electionu[m], when he
forbeares sinne oute of impotence to yt sinne, And
therefore whilst thoue haste a Choice, meanes to aduance thine owne purposes,
meanes to defeat other mens purposes by euill meanes, Remember
but whome,

Creatorem For, we haue done
wth the facultie to be excited the memory, and
wth the time, Now, and we
Come to ye obiecte the Creator, and therefore Remember first the Creator, & thy Creator, and Remember the Creator
first, First becaus the memory can goe noe further
then the Creation, the memory reaches farre, but itt must finde somethinge done,
and what was done before ye Creation. We haue
therefore noe meanes to conceaue or apprehend any of Godes actions before yt For when we will speake of decrees of Rebrobation,
decrees of Condempnac[i]on before a decree of Creation,
This is not ye holie Ghostes pace, They goe before
him. they remember god a Iudge, and a Condemninge Iudge, before ye Creator, this is to putt a [fol. 141r] preface,
before Moses his Genisis. God will haue the Bible, begine
wth the Creation, and we will not be content
wth that in principio, but we will seeke owte
Ante principi[um], to knowe what
god did before he began to doe any thinge ad extra, The in
of Moses we can remember, That God created heauen & earth
in the beginninge: but thinprincipio of St Iohn ye
beginninge, yt he begins his Gospell wthall ye Eternall
beginninge we cannot remember, we can reme[m]ber Godes fiat in Moses, but not godes
erat in St Iohn what god hathe done for vs in the obiecte of our memory, not
what God did before we or any thinge els was. For where itt is said in our
translation, The holie Ghost was not giuen, becaus Christe was not glorified,
Iohn: 7: 39. Thoughe
the supplemt seme necessary, for the Clearinge of
the sence, yett that word (Giuen) is not in in the text, but itt is
simplie spiritus sanctus non erat, the holie ghost was
not, non erat Antequa[m] opraretur,
saies St Austine, he was not to this intendemt, or purpos, he was not manifested nor declared to
vs till he wroughte in vs, and soe we say of god in generall, not considered in
any one p[er]sonn. we cannot remember him, but in ye producing of his workes, in the Creation, The
Bible begins there & thy Crede begins there, and thou haste a good, & a
p[er]fect memory, if thou
Reme[m]ber all yt is
presented to the, by thos waies & thos waies, goe noe higher then the

Remember the Creator. Then because thou canst [fol. 141v] remember the Creator nothinge beyond him and remember him soe too,
That thou maist stirke vpon nothinge, on this side of him, That so nether Rom: 8. ult: heighte nor
depthe, nor any other creature may seperate the finally, but not retard the any
other waies, but soe as the loue of the Creature may leade the to the Creator,
we see faire shipps in the Riuer, but all there vse were gone, if that Riuer led
not owte into the sea, We see men fraighted wth
honor & Riches, but all their vse is gone, If yt
leade them not, to the honor, and glorye of the Creator, And therefore saies
1: Pe: 4. vlt: the
Apostle, lett them yt suffer
Committ theire soules to god, as to a
faithefull Creator
. He had gracious purposes vpon vs in our Creation,
and if he bringe vs backe againe, to as good a state, as we had in our creation,
we enioy the very Redemption too. This then is the very true contractinge, and
this is the true extendinge, of this facultie of ye
memorye, to remember the Creator, & stay there becaus there is noe prospect
further, And Remember the Creator, & gett soe farre,
becaus there is noe saufe footinge nor relyinge vpon any Creature./

tuum. Remember then the Creator, & thy Creator: If thou Basil. desire wisdome quis prudentior sapiente. where wilt thou seke itt but of
him, that is wisdom itt selfe? If thou desire proffitt, quis vtilior bono? who
can profitt the more then goodnes itt selfe? And if thou wouldst remember yt which is neerest the, quis
Coniunctior Creatore
? who is soe nere the, as he that made the, and
gaue the thy beinge? What purpos soeuer, thy Parents or thy Prince haue to make
the great, howe had all thes purposes bene
frustrated, if god had not made the before? Thy very beinge is thy greatest
degree, as in Arithmaticke, how great [fol. 142r] a
number soeuer a man expres in many figures, yett when all is done, and that we
begin to Reckon, and name this number, the first figure of all is the greatest
of all, soe what degrees or Tytles soeu[er] a man haue in
this world, the greatest of all is the first of all, That he had a beinge, by
creation, for the distance from nothinge to a little is Infinitelye more, Then
from yt little to the best degre in this life, And
therefore Remember thy creator soe as by beinge that
he hathe done more for the then all the worlde
besides, And remember him soe too wth this
considerac[i]on, that since thou haste a Creator,
Thoue waste once nothing. He made the, gaue the a beinge, there is matter of
exaltation, he made the ex nihilo, thou wast less then a worme, theres matter of
humiliation. But he did not make the ad nihillu[m], to
returne to noethinge, againe theres matter of studye and consideration, how to
make thine Immortality profitable to thee, For itt is a deadly Immortality if
thou beest immortall onely for immortall torments.
That beinge whiche we haue, from god, shall not returne to nothinge, nor that
beinge which we haue from man nether. As St Barnarde
Barnard: saies of the
Imaige of god ind imprinted indelebly, in mans soule, vri potest in Gehenna non exuri; That soule that
discendes to hell, caries the Imaige of god thether too, and yt can neuer be burnte owte in hell, soe thes Images,
& thes Impressions whiche we haue receaued, from men from nature from the
worlde, The Imaige of a Lawyer the Imaige of a Lorde, the Imaige of a bushopp
may all burne in Hell, but they cannot be burnte owte. not onely not thos
soules, but not thos officees shall returne to nothinge, but our
Condemnac[i]on, shall be euerlastingly aggreuated,
for [fol. 142v] thill vse of thos officees, And therefore Remember thy Creator who as he made the of nothinge, Sall
hould the still to his glory, thoughe to thy Confusion in a state Capable, of
his heauiest Iudgements. For ye Courte of God is not
like other courtes That after a surfett of pleasure or greatnes a man may
retire. after a surfett of sinne there is noe suche retyringe as a dissoluinge
the soule into nothinge. And therefore Remember that
he made thee. Thou waste nothinge: And what he made the, Thou canst not be
nothinge againe,

To shutt vppe this Circle, and to returne to ye
beginninge to excite this p[ar]ticuler facultie of ye memory, as we remember god, soe for his sake &
in him, lett vs remember, one an other. In my longe absence, & farre
distance reme[m]ber me, as I
shall doe yowe in the Eares of yt God to whome the
furthest East and the furthest west, are but as the righte & lefte eare to
one of vs, we heare wth bothe Eares at once, he
heares in bothe places at once./

Remember me, not my abylities, For when I consider my
Apostleshippe to yowe That I was sent to yow I am
in St Pauls quoru[m], quoru[m] ego minimus. I am ye least of them that haue bene sent vnto yowe, And
when I consider my infirmities (I know I mighte iustlie lay a heauier name vpon
them) I know I am in his other quoru[m]. quoru[m] ego maximus, sente to saue
sinners, of whom I am the Chiefest: But yett remember my labours, my indeauours,
at least my desires, to doe yowe that greate seruice of makinge sure
saluac[i]on, And I shall Remember yo[u]r Religious Cherefullnes in
hearinge the worde, and yo[u]r
Christianlye respecte of thos, who bringe this worde vnto yowe, and
p[ar]ticulerly of me too farre aboue my meritt,
and soe as yo[u]r eyes that
staye here, and mine yt must be farre of, For all
[fol. 143r] that distance shall mete euery morninge in lookinge vpon the
same sunne, and mete euerye nighte in lookinge vpon the same moone, soe our
hartes may mete morninge and Eueninge, in yt god,
who sees & heares alike in all distancees. That yow maye Come vpp to him
wth your prayers in my behalfe, That I, if I may
be of any vse, for his glory & youre edificac[i]on, in
this place, may be restorde to yowe in this place againe, And itt may come vpp
to him wth my prayers, in yo[u]r behalfe, That what Paull
soeuer shall plante here, or what Apollo soeuer shall water, he him selfe will
be pleased to giue the increas, And yt if I neuer
mete yowe till by seuerall waies we haue mett in the gates of deathe yett wthin ye gates of heauen,
I may mete yowe all, And there say to my sauioure, & youre sauioure, yt whiche he said to his father, & yo[u]r father of thos whome thoue
gauest me haue I not lost one: Remember me thus yow that stay in this kingdome
of peace where noe sworde is drawen, but the sword of Iustice as I shall
Remember yow in thos kingdoms where ambition on one side, and necessarye
defence, of Iminent p[er]secution, on thother side hathe
drawen many swoordes abde alredy. And Christ
remember vs all in his kingdome, to wch thoughe we must saile throughe a sea, yett itt is the sea of his
blood in wch
neu[er] soule suffred shipwrack, Thoughe we must be blowen
wth stronge windes, wth vehement sighes & groanes, for our
sinns, yett itt is the spiritt of god, That blowes, all yt winde in vs, and shall blowe [fol. 143v] away, all contrary
windes of diffidence in his m[er]cie. It is yt kingdome where we shall all be soldiers, but of
one Army the Lorde of hoastes, and all Children of one quire, the God of
harmonie & Consent, where all clients shall retaine but one aduocate, The
aduocate of vs all Christ Iesus, and yett euery client
receaue a sentence, on his side not onelie in a Verdict of Not
, a not Imputac[i]on of his sinns, but a
venite benedicti a reall participation, of an Immortall Crowne of glory, where
there shall be noe difference in affections nor in voice but we shall all agre
as fully and as p[er]fitlie in oure Alleluiahe, & our gloria in excelsis, as God the father, God the
Sonne, and god the holie Ghoste, agreed in their faciamus
, We shall praise the whole Trinitye as vnanimely, as the
Trinity did concurre in makinge vs, To end, itt is the kingdome where we shall
all end, and yett begin, but then where we shall haue Contynuall rest, and yett
neuer growe Lazie, where we shall haue more strengthe, & noe Enimies, where
we shall live and neu[er] die, where we shall mete &
neuer parte, but here we must./



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 Erica Longfellow.

Transcription checked and coded by Sebastiaan Verweij.


Institution: British Library, London
Shelfmark: MS Harley 6356
OESJD siglum: H2


Locus: ff. 118r-131v
Title: Mathew 21:44 Whoseuer shall fall on this stone shalbee broken but on whomesoeuer it shall fall, it will grinde him to powder.
Incipit: Almighty God made vs for his glory, and his
Explicit: blessed spirit &c
Bibliography: OESJD Vol. VI.1; P&S Vol. II.8

Locus: ff. 132r-143v
Title: Ecclesiastes. 12.1: Remember now thy Creator in the daies of thy youth
Incipit: Wee maie consider two greate vertues, one for ye
Explicit: neuer parte, but here we must./
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11


Material: Paper, quarto. 195 X 145 mm.
Foliation: The manuscript is somewhat erratically paginated in pen (on the rectos only); and a more modern hand in pencil foliates the volume throughout, once more on the rectos. This modern foliation has been followed here.
Collation: Quiring is significantly obscured since the leaves have been mounted on guards (individually, or together), as follows: I:10, II:1, III:2, IV:2, V:10, VI:1. Shami surmises that the sermons were originally written onto two quires, the first of 13 leaves with a first leaf missing (f. 116), the second of fourteen leaves, with f. 143 missing.
Condition: The manuscript is mostly in good condition, and no obvious damage affects the sermons.


The Donne sermons are written in two hands. The first hand (H1) writes from folios 118r to the first five lines of folio 134r (all of the first sermon and the beginning of the second). This hand is a small, slanting secretary hand with italic forms. ‘th’ is very similar to ‘h’. The scribe uses standard ligatures for ‘m’, ‘n’, ‘par’, ‘per’, ‘pro’, and ‘-cion’. Frequent use of tildes to fill out the end of a line. H1's stint was corrected by scribe H2. Similarly, in addition to the sparse marginal annotations of H1, H2 appears to have supplied more annotations, often Bible references. All H2's additions to Sermon 1 have been marked in a light-grey background.

The second scribe (H2) continues on line 6 of folio 134r. This scribe has a neat, cramped secretary hand with italic forms. The scribe uses ligatures for ‘ur’, ‘er’, ‘m’, ‘n’, ‘-cion’. Occasionally erratic use of the question mark, which does not always follow interrogatives. Throughout the sermon, this hand becomes gradually more spaced, or less cramped.

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