OESJD IV.10; on Eccles. 12.1

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Do Donns
Farewell sermo[n]
preach'd at Lin
colns Inne when
he went to the k:
of Bohemie

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The Text
Remember nowe thy
Creatorin the dayes
of thy youthe. 12:1:

Wee may consider Two greate Vertues, One for the Societye of this liffe, Thankfullnes, And another for attayning the next liffe. Repentaunce, As the precious mettalls Silver and Gould, of this Siluer, of the vertue of Thankfullnes, there are whole Mynes in the Earth, Bookes written by Morrall men, by Philosophers. A man maye grow ritch in that mettall,?  in that vertue, by digging in that Myne, in the pr[e]cepts of Morall men. But of this gould this vertue repentau[n]ce; there is noe Myne in the earth, in the Bookes of Philosophers, noe doctrine of Repentaunce; This Gould is for the most part, in the washes: This Repentaunce for the most p[ar]te in the waters of Tribulac[i]on: But God directs thee to it in this Texte, before thou comest to those waters: Remember nowe thy Creator, before those euill dayes come, and then thou wilt repent, yt yu didst not remember him till nowe, Here then the holy Ghost takes the neerest waye to bring man to God, by awaking his memorye, for ye vndrstanding requires long instrucc[i]on, and cleere demonstrac[i]on; And the will requires an instructed Vnderstanding before, and is of it selfe, the blindest, and the bouldest Facultye; and if the memorye doe fasten vpon any of those thinges wchGod hath done for vs, thats ye neerest waye to him/

Remember therefore, and Remember nowe, though ye Memory be plac’d in the hinder=most p[ar]te of the Braine, deferre not thou thy Remembringe to the hinder=most p[ar]te of thy liffe, but doe it Now, Nunc in dye, while thou hast light? and Nunc in diebus, as it is in ye Text, Nowe, while God gives thee many Lights, many meanes to come to him! And in Diebus Iuuentutis. in the dayes of thy youth, of thy Strength, whilst thou art able to doe that, wch thou purposest to
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thy selfe, And as the originall word Bemei Bechurotheica importes, in diebus elictiomum tuaru[m], whilst thou art able to make thy choise, whilst the grace of God shinnes Soe brightlye vpon thee, as thou maist see thy waies, and soe powerfullye vpon thee, as that thou maist walke in that waye, Now, in thy daye, Nowe in thes dayes, Remember, But whom? First the Creator, For all those things wch thou laborest for, and delightest in were created, They were nothing, and therefore thy memorye lookes not farre enoughe backe, if it sticke onelye vpon the Creature and not reach to the Creato[u]r. Remember the Creture and remember thy Creato[u]r, and in that remember, That he made thee, and then, what he made thee, He made thee of nothing, but of that nothing, hee made thee such a thinge, as cannot returne to nothinge againe, but must remayne for ever, whether ever in glorye, or eu[er] in Torment, That depends vppon the remembring thy Creato[u]r, Nowe, in the dayes of thy youthe/

mementoFirst, remember, wch word is vsed often in the Scriptures for Considering, and taking Care for, God Remembred Noah, and eu[er]y beast wth him, in the Arke, As the word, contrarye to this forgetting, is allsoe vsed for the affection? contrarye to it, Neglecting, Can a woma[n] forgett her Child, and not have Compassion on the Sonne of her wombe! but heere wee take not Remembringe, Soe largelye, but restraine it to the Bernard exercise of that one facultye, the memorye, for that is Stomachus Animæ, It receiues, and digests, and turnes to good blood, all the benefitts form[er]lye exhibited to vs in Perticuler, and to the whole Church of God, Present that wch belongs to the vnderstanding, to that facultye, and the vndrstanderding is not pr[e]sentlye settled in yt, prsent any of the Prophecies made in the Captivite, and a Iewes vnderstanding will take them for a deliverance from that bondage! and a Christians vnderstanding will take them from a Spirrituall deliverance from Sinnes and death, by the Messias, by Iesus christ. Present any of the Prophecies of the Reuelation Concerning Antichrist, and a Papists vnderstanding will take them, of A Single, and a Sodaine, and a transitorye Man, that must last but three yeeres and a halfe, and a Protestants vnderstanding will take it of a Succession and a Continuance of men that haue lasted 1000: yeeres at least allreadye. Present but the name of Bishop, or Elder, out of the Acts of the Apostles, or out of their Epistles, and other men will take it for a name of paritie and equallitye, and wee for a name of Office and Distincc[i]on in the Hierarchy of Gods Church, Thus it is in ye vnderstanding thats often perplexed. Consider the other facultye the will of man, and there by those bitternesses, wch haue pass’d betweene the Iesuites and the Dominicans in the Romaine Church, even to ye imputac[i]on of the Cryme of heresye, vpon one another, in questions Concerning the will of man, and how that Concurres wth ye grace of god, p[ar]ticulerlye, whether the same prop[or]c[i]on of grace being offred by God to two men equallye disposed towards him before, must not necessarilye worke equallye in those twoe, and by those bitternesses amongst persons neerest vs, even to the drawing of Swordes, in questions of the same kinde, p[ar]ticulerlye, whether that Proporc[i]on of grace wch doth effectuallye Convert a p[ar]ticuler man, might not have bene resisted
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by the perversnes of that mans will, whether that grace were irresistable or noe, by all theis, and infinite such difficulties, wee may see, how vntractable, and vntamable a facultie, the will of man is, But leave the vnderstanding, and the will, and come to the memorye, Come not wth matter of lawe, but wth matter of facte; Let God make his wonderfull workes to be had in remembrance, as Dauid saies, pr[e]sents the Histories of gods p[ro]tection of his Children in yeArke, in the wildernes, in the Captivities, in infinite other dau[n]gers, pr[e]sent this to the memorye, and howsoever the vnderstandinge be beclouded, or the will p[er]verted, yet both Iewe, and Christian, Papist; and Protestant, Refractorye, and Conformitan are affected wth a thankfull acknowledgmt of his former. mercyes, and benefitts, This issue of that Facultye of the Memorye is alike in them all, And therefore God in giving the Lawe, workes vpon noe other facultye but this, I am the Lord thy God wch brought thee out of the Land of Egipt, hee onlye but pr[e]sents to their Memorye what he had done for them. And Soe in delivering the Gospell in one principall Seale thereof ye p[ar]ticipac[i]on of his bodye and blood, in the Sacrament, hee p[ro]ceedes soe too, he recomends it to their Memorye. Doe this is remembrance of me/

This is the facultie that God desires to worke vpon and therefore if thy vnderstanding be too narrowe to compr[e]hend, or reconcile all differences in all Churches (as what Vnderstanding is larg enough to doe soe)? if thy will be too Scrupulous to submitt it selfe to the ordinances of thine owne Church, (as sometimes a zeale, though not p[er]verse? yet vndigested maye worke that) yet haue recou[r]se to thine owne Memorye, For as St Barnard Calles that, the Stomacke ofBernard the Soule, Soe wee may be bould to call it the Gallerye of ye Soule, hung wth soe many, and soe Livelye Pictures, of the goodnes, & mercyes of thy God to thee, as that everye one of them, may be a sufficient Catechisme, to instruct thee in all thy p[ar]ticuler duetyes to God, For those mercyes: And then as a well made, and a well plac’d picture lookes allwayes vpon him, that lookes vpon it, Soe shall thy God looke vpon thee, whose memorye is thus Contemplating him, and shine vpon thine vnderstanding, and rectifye thy will too

If thy memorye Cannot Compr[e]hend his Mercye at larg, as it hath bene shewed to his whole Church (as it is all most an incompr[e]hensible thinge to Consider,) that in a fewe yeares, God hath made vs even, even in Nomber and temporall strength to o[u]r Adversaryes of the Romishe Church) if thy Memorye hath not receiued and held that great picture, of o[u]r generall deliverance from yt invincible Navye (If that Memorye be written in the waters, and in the sands where it was acted, and not in thy Memorye) If thou remember not our latter, but greater deliverance from yt Artificiall hell, ytVaulte of powder, (in wch though the Devylls Instrumts lost their Plotte, they did not blowe it vpp, yet the Devill goes forward with his plott, if he can blowe yt out, and bring vs to forgett that mercye, or not to hate them wth a p[er]fect hatred whoe were the true
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roots and occasioners of it) If these be too larg pictures, for thy galleryes, for thy memorye! yet every man hath a pockett picture about him, A Manuall, a Bosome booke, And if he will but turne over one leafe of that booke, but Remember, what God hath done for him, even since yesterdaye, he shall fynd by that litle braunch, a Navigable river to saile into that great and endles sea of the mercies of God towards him from the beginning of his being/

Doe but Remember then, but Remember nowe saies the Text, of his owne will begatt he vs, wth the word of truth, That wee should be Primitia, the first fruites of his Creatures, that as wee consecrate all his Creatures to him, in a Sober & religious vse of them, Soe, as the first fruits of all, we should principallye Consecrate o[u]r selves to his Service betimes. Nowe there were three paymtes of first fruits, appoynted by God to the Iewes The first were Primitiæ spicaru[m], the first fruits of theire Eares of Corne, and this was earlye about Easter, The Second Primitiæ panum. The first fruites of their loaves after the Corne was Converted to that vse, And this though it were not soe soone, yet it was earlye too, about Whitsuntide, The Third was Primitiæ frugum, of all their latter fruites in generall, And this was very late in Autumne, in the fall about September, In the two first of these three, in those that offred earlye, God had his p[ar]te, but in the latter fruite hee had none; hee had his p[ar]te in the Corne, and in the loaves, but in those that came last God would haue noe porc[i]on

Offer thy selfe to God then as Primitias Spicarum, whether thou gleane in the world, or binde vp by whole sheaves, whether thy increase be by litle, and litle, or thou be ritche at once by the devolac[i]on of a ritch Inheritance and Patrimonye vnto thee, Offer this in an acknowledgmt, that this p[ro]ceeds from the Treasure of his goodnes, and not from thine industrice, And offer thy Selfe againe as Primitias Panum when thou hast kneeded vp riches, and honor, and favour in a settled and an established Fortune, offer that too god too, in an acknowledgment that he can scatter and moulder awaye that state againe how safe soever it seemes to be settled, Offer at thy latter, when soeu[er] thou hast any latter resurrection, and sence of raising thy Soule from the shaddowe of death, Offer thy confession to God, that it is ye sunshine of his grace, and not the strength of thy moralitye. Offer at thy Penticost, atthy Whitsundtide, when soever the Holy Ghost descends vpon thee in a fiery Tounge, that thou feelst thy selfe melted at the powerfull preaching of his word, Offer thy Confession then, that, that is the p[ro]ceeding of his grace, and not the disposition or Concurrence, or tendernes of thy nature: For if thou deffer thy offering till September, till thy Fall, till thy winter, till thy death, howsoever those may be thy first fruites, because they be the first that ever thou gauest, yet they are not such as are acceptable to God, God hath noe porc[i]on
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in them, if they come Soe late, Offer thy selfe nowe: Nay doe but offer to thy selfe nowe! Thats but an easy request, and yet there’s noe more ask’d Viximus mundo, vivamus reliquum nobis ipsis. Thus Basill long wee have served the world, Lett vs serve our selves the rest of our tyme, but this is the best p[ar]te of o[u]r Selves o[u]r soules Expectas vt Idem febris te vocet ad penetenciam, Hadst thou rather a Sicknes shoulde bringe thee to God, then a Sermon Hadst thou rather be behouldinge to a Phisicion for thy Salvation, then to a Preacher? Thy buisnes is to remember, staye not for thy last sickenes, wch maye be a Lethargy, in wch thou must forgett thy owne name, and his that gaue thee thy best name, the name of a Christian, Christ Iesus himselfe, thy buisnes is to Remember, and thy tyme is nowe, staie not tell yt Angell come, wch shall saye and sweare, that Tyme shall be noe more Apoca: 10: 6:

Remember then, and Remember nowe and Nunc in die, in die nowe whilst it is daye; The Lord will heare thee in die qua inuocaueris, psal: 20:10 saies Dauid, in the daye that thou calst vpon him, And in psal: 137: 4: quacumq[ue]velociter exaudiet dye die, what day soever thou calst psal: 101: 1: vpon him. And in quacumq[ue] velociter exaudiet in any day he will heare the quicklye: But still it is Opus Diei, it is a worke of ye day, to Call vpon God, For in the night, in o[u]r last night, those thoughts that fall vpon vs, are rather, dreames, then Remembrings; vpon our death bed, wee rather dreame wee repent, then repent indeed, To him that Travells by night, a bush seemes a Horse, and a Horse a man, and a man a Spirritt, nothing hath the true shape to him, to him that repenteth by night, on his death bed, neither his owne synne, nor the mercyes of God, haue their true proporc[i]on, This night they will fetche awaye thy soule, saies Christ to the secure man, but he neither tells him, whoe they be that shall fetch it awaye, nor whether they shall carrye it, he hath noe Light, but Lightning, a Sodaine flash of horror, & soe translated into the fire wch hath noe light. nunquid deus nobis ignem istum preparauit! non nobis, Chry: hom: 5∙ dd pop: Antioch:sed Diabolo & Angelis, God made not this fire for vs, but for the devill and his Angells: And yet wee; whoe are Vessells soe broken, Math: 25: 41: as that there is not a sheard left to fetch water at the Pitt, (as the Prophet expresses an irrrep[ar]able crime) noe meanes in our Esay∙ 30: selves to drawe one dropp of the blood of Christ Iesus vppon vs, noe meanes to wring out one teare of true Contric[i]on from vs, wee that are vessells thus broken, as that there is not one sheard left to fetch water at any pitt, haue plu[n]ged our selves in to this darke, this everlasting fire, wch was not pr[e]pared for vs; A wretched Covetuousnes to be intruders vpon the Devill, a woefull ambic[i]on to be vsurpers vpon damnac[i]on; God did not make that fire for vs; but much lesse did hee make vs for yt fire, make vs to damne vs, God forbidd, But yet though yt were not made for vs at first, now it belongs to vs; The Iudgmt takes hould of vs; whosoever beleeveth not is alreadye Condemned, There ye fire belongs to our infidelitye, and the Iudgment takes hold of vs. Ite maledicti, alf
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you haue not fedd mee, nor Clothed mee, nor harbord mee, and therefore goe yee accursed. Then that fire takes hold of o[u]r omission of necessarye dueties, and good workes, whats our remedye now! Why Chrisost still is this the waye of Gods Iustice, and his p[ro]ceedings vt sententia lata sit invalida, that if he publish his Iudgmt, his Iudgment is not executed, the Iudgments of the meades & Persians were irrevocable,but the Iudgmts of God, if they be given and published, are not executed, The Nexiuites had perished, if the sentence of theire distruction had bene given, and the sentence pr[e]served them, by bringing them to Repentance, Soe in the Cloude of Ite Maledicti wee may see a daye breake, and discerne beames of Saving light, in this Iudgmt of eternall darknes, if the Contemplac[i]on of Gods Iudgments bring vs to remember him, It is but a darke, and stormye daye, but yet spirituall Affeliction and appr[e]hension of Gods Anger, is one daye, wherein wee maye remember God, and this is Copiosa Redemptio, the overflowing mercye of God, that he afforded vs many dayes to In dieb[us] remember him . in, for it is not in die, but in dieb[us]

For this Remembring wch wee intend, is an incoac[i]on, yea it is a great Stepp into our Conversion, and regenerac[i]on, whereby wee are nowe Creatures, and therefore wee may as well consider as many dayes in this newe Creac[i]on as were in the first Six dayes, And then the first daie was the making of Light, and the first daye is the knowledge of him, whoe saies of himselfe, Ego sum Lux, Hee was the true light, lighting every man, that comes into ye world, this then is o[u]r first daye, the light, the knowledge, the p[ro]fession of the Gospell of Christ Iesus. Nowe God made light first, vt operareturAugustine in Luce (saies St Augustine) that he might worke in the lighte, in p[ro]ducing his other Creatures, not that God needed light to worke by, but for o[u]r example, God hath shedd the beames of the light of the Gospell first vpon vs in o[u]r Baptismes, that wee might haue that light to worke by, and to p[ro]duce our other Creatures by yt Light, and that in eu[er]y enterprise wee might examine our owne co[n]sciences, whether wee could not be better content, that, that light wente out, or were ecclipsed, then the light of o[u]r owne glorye, whether wee had not rather that the Gospell of Christ Iesus suffered a litle, then our owne ends and pr[e]ferrmts, God made light First, ytAugustinehe might make his other Creatures in that light (saies St August) and he made that first too, vt cernerentur quæ fecerat, (saies StAmbrose Ambrose) yt those Creatures might see one another: for frustra essent si non viderentur (saies that Father) I had bene to noe purpose for God to haue made Creatures, if he had not made Light, that they might see one another, and soe glorifye him: God hath given vs this light of the Gospell too, that the world might see o[u]r Actions by this light, For the noblest Creatures of Princes, and the noblest acc[i]ons of Princes, Warre, and peace, and Treaties, and all o[u]r Creatures, and Acc[i]ons, whoe move in
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Lower Spheeres, frustra sunt, they are good for nothing if they abide not this light; if there appeare not to the world a true zeale to the pr[e]seruac[i]on of the Gospell, and that wee doe not in any thinge Erubisere Evangelium, be ashamed of makinge and declaring the love of the Gospell to be o[u]r principall ends in all our Acc[i]ons; Now when God had made light, and made it to those p[u]rposes, he sawe, that the light was good, (saies Moses) this seeing implies a Considerac[i]on, A delabrac[i]on, a debatemt, That a Religion, a forme of p[ro]fessing the Gospell, be not taken and accepted blindlye, nor implicitlye wee must see this light, and then the seeing that it is good implies the accepting of such a Religion, as is simplye good in it selfe, not good for ease and convenience, not good for hono[u]r and profitt, not good for the pr[e]sent, and the state of other buisnesses, not good for any Collaterall or by=respects, but simplye, absolutlye positivelye, and in it selfe good, And then when God sawe this light, to be good soe, then he severed light from darknes, Soe as no darknes be mingled wth the light, noe dreggs or Ragges of Idolatrye, and Sup[er]stition, mingled wth true religion, But God severed them otherwise then soe too, Hee severed them, as wee saie in the Schole not, Tanquam duo positiua, That light should haue a being heere, and darknes a being there, but Tanquam positiuum & priuatiuu[m], yt light should haue an essentiall being, and darknes be vtterlye abolished, . And this severing must hold in the p[ro]fession of the Gospell too, not soe sever’d as here shall be a Sermon and there a Masse, but the true Religion be really p[ro]fesssed, and Corrupt Religion be vtt[e]rly abolished, and then, and not till then, twas a daye, Saies Moses, And since God hath given vs this daye, the light of the Gospell, to theis vses, to trye o[u]r owne purposes by, in o[u]r Selves, and to shewe, and iustifye our Acc[i]ons by to the world, since wee see this Religion to be good (that is) p[ro]fesse it advisedlye, not implicitelye, but soe, that it able to abide any tryall, that the Adversarye will put vs too, of Antiquitye, Fathers, and Cou[n]sailes, since it is soe severed fro[m] darknes, as that noe corrupt p[ar]ties are mingled wth it, and soe sever’d as yt there are sufficient Lawes and meanes for the abolic[i]on of Sup[er]stic[i]on vtterlye. Since God hath given vs this daye, qui non humililabit Animu[m] in die hac (as Moses saies of other dayes of Gods instituc[i]on) Leuit 23: hee that will not throwe downe himselfe before god in that daie, in humble thankes, that wee haue it, and in humble prayer, that we maye still haue it, he doth not remember God in his first daye, hee does not Consider how great a blessing the profession of the Gospell is

To make shorter daies of the rest (for wee must passe through all the Sixe in a fewe minuits) God in the Second daye made the Firmament, to devide betweene the waters aboue, and the waters belowe, and this Firmamemt in man is Terminus cognoscibilium The Limitt of those thinges, wch god hath given man
[catchword(s): meanes,]

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meanes and faculties to Conceave and vnstandderster of him, hee hath Lymitted o[u]r eyes wth a starry Firmament, wee cannot see beyond that, he hath lymitted our vnderstanding wth a Starry Firmamt too, wth the knowledge of those thinges, quæ vbiq[ue] qua semper, wch those Starres whom he hath kindled in his Church, the Fathers, and Doctors, have ever from the beginning proposed, as thinges necessarye to be implicitlye beleeved for the Salvac[i]on of o[u]r Soules: For the eternall decrees of God, and his vnrevealed misteryes, and the knott & inextricable perplexities of Schooles, they are waters aboue ye firmamt, Heere Paule plaints, here Apollo waters, here God raises vp men to Conveigh to vs the dewe of his grace by waters vnder ye firmamt, by visible meanes, by Sacramts, and by the word, soe preached, & soe explicated, as it hath bene vnanimely and constantlye fro[m] the begin[n]ing of the Church, and therefore this Second daie is Co[n]sumated and p[er]fected in the third, For in the third daye, God came to that, Congregentur aquæ, Lett the waters be gathered to one place, God hath gathered all the waters, all the waters of liffe, into one place, all the Doctrines necessary for the liffe to come into yeCatholique church, And in this third daye God came to this Producat Terra, that heere vpon earthe, all herbes and fruites necessary for mans food should be p[ro]duced, that here in the visible Church should be all thinges necessarye for the Spirrituall food of o[u]rSoules. And therefore in this third daye God repeats twice that Testimonye, vidit quod bonu[m], he sawe, that it was good, that there should be a gathering of wat[e]rs into one place, That noe Doctrine should be taught, that had not beene received in the Church, and then vidit quod bonu[m], he sawe, that it was good that there all herbes, and trees, should be p[ro]duced that bore Seed, all Doctrines that were to be Seminall to be proseminated, and propagated and continued to the end, should bee taught in the Church, but for such Doctrines as were but to vent the passions of vehement men, or to serve the turne of greate men, for a tyme, for Collaterall doctrines, temporarie, in teolinearye, marginall doctrines, wch belonged not to the bodye of the Texte, to the fundamentall thinges necessary to Salvac[i]on; for theis there is noe vidit quod bonum, noe testimonye that they are good. Now Si in diebus istis, if in theis thy daies, when God gives the a firmamt, a knowledge what thou art to learne concerning him; and when God gives thee this Collecc[i]on of waters, and this fruitfullnes of earth, the knowledge where to receave theis necessary doctrines, If in thes dayes, thou wilt not remember God, it is an inexcusable and irrevocable Letharge/

In the fourth daies worke wch was the making of ye Sunne and Moone, Lett the Sunne rule the daye bey the testimonyes of Gods loue to thee, in the Sunne=shine of temporall prosperitye, and ye Moone to shine by night, be the refreshing of his Comfortable promises in the Gospell in ye darknes of adversitye. Remember in this daye, that he can make thy Sunne to sett at Moone, blowe out yt Tapor of prosperitye, when it burnes brightest, and he cann
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make thy moone to turne into bloud, make all the p[ro]mises of the Ghospell wch should comfort thee in adversitye, turne to dispaire, and obdurac[i]on, Let the fift dayes worke wch was the Creac[i]on omniu[m] Reptitiu[m], et volatilium omniu[m], of all creeping thinges & all flying thinges signifies either thy humble devoc[i]on, wherein thou saiest to God, Vermis ego,et non homon, I am a worme, and not a man, or let it signifye the raysing of tyhy Soule in that Securitye, Pennas Columbæ dedisti, that God hath given thee the winges of a Doue, to flye to the wildernes, from tentac[i]ons of this world, in a retired liffe, and in Contemplac[i]on: Remember in this daye too, that God can suffer, eve[n] thy humilitye to strive and degenerate into an vncomelye deiecc[i]on & Stupiditye, and sencelessenes of the true dignitye, and true Libertye of a Christian, and hee can suffer thy retyring of thy selfe from the world, to degenerate into a Contempte, and dispysing of others, & an overvalueing of thyne owne p[er]fecc[i]on, thine owne puritye, and im[m]aginarye righteousnes. Let the last daye in wch both man, and beast were made of Earthe, but yet a living Soule breath’d into Man, remember thee, that this earth wch treades vppon thee, must returne to that Earth, wch thou treadest vpon, this Body that loades thee, and oppresses thee, must returne to the grave, and the Spirrit must returne to him that gaue it,: And let the Saboah, remember thee too, that since God, hath given thee a temporall Saboah, plac’d thee in a Land of peace, and an Ecclesiasticall Saboah, plac’d thee in a Church of Peace, thou maist p[er]fect all in a Spirituall Saboah, in a Conscience of peace, by remembring nowe thy Creato[u]r, in all, in Some, in one of theis dayes of thy newe weeke, either as God hath Created a first daye in thee, by giving thee the light of ye Gospell, or a Second daye, by giving thee a Firmament, a knowledge of thos those thinges that Concerne thy Salvac[i]on; or a Third daye, Accesse to that place, where those Doctrines and waters of liffe are gathered togither, the Church) or a Fourth daye, where thou hast A Sunne, And a moone, Thankfullnes in p[ro]speritye, Comforte in adversitie: Or a fift daye in wch thou hast Reptilem humilitatem, et volatilem fiduciam, an humble deiecting of thy Selfe before God, and yet a Secure Confidence in God: Or as in thy Sixt daye thou considerest thy Composition, that thou hast a bodye, that must dye, though thou wouldst haue it live, and thou hast a Soule that must live, though thou would’st have it die

Nowe all these dayes are contracted into lesse Roome, in this Text, into two, for heere the Originall word Bemei Becucotheica, is either in dieb[us] Iuuentutis, in the dayes of thy youthe; or in diebus electionu[m], in the dayes of thy harts desire, when thou enioyest whatsoever thy harte can wish. First therefore if thou would’st be heard in Dauids prayer, delecta Iuuentutis, O Lord Remember not the Sinnes of my youthe, Remember to come
[fol. 57v]
Iob 29: 4to this Prayer in Diebus Iuuentatis, Iob remembers wth sorrowe, how he was in the daies of his youth, when he was Gods p[ro]vidence was vpon his Tabernacle. And it is a sad, but a late Considerac[i]on wth what tendernes of Conscience, what Scruples, wt remorses, wee entred into the beginnings of Sinnes in our youth, and howe indifferent those Sinnes are growne to vs, and how obdurate we are growne in them, now: It was Iobs Sorrowe to consider his Tob: 1: 4: youthe, And it was Tobias Comforte, when I was yong, saies hee, all my tribe fell awaye, but I alone went often to Iurusalem, For it is good for a man, to beare his yoake in his youthe saies Ieremye, And even then when God had delivered ov[e]r his people to be afflicted purposely, yet himselfe complaynes in theire Esay 47: 6: behalfe, that the Persecuto[u]r laid the heaviest yoake vpon the au[n]cientest men, Age is vnfitt for burdens, and to reserue the waight and burden of o[u]r Conversion and Repentance till our Age, is an irregular or incongrous, and a disproporc[i]on’d thinge, Basill Labore fracta instrumenta ad deum ducis quorum nullus usus, wilt thou pr[e]tend to worke in Gods buildinge, and bring no Tooles, but such as are blunted, and broken in the Service of ye world before! Noe man would pr[e]sent a Lame Horse, a disordered Clocke, Augustine or a Torne booke to the kinge, Caro Iumentu[m] Thy body is thy breast, thy flesh, is thy horse, and wilt thou pr[e]sent that to God, when it was Lame and tired wth excesse of wantonnes, when thy Clocke the whole Course of thy liffe, is disordered wth passions, and p[er]turbac[i]ons, when thy booke, the Historye of thy liffe, is torne, 1000 Synnes of thine owne torne out of thy memory wilt thou then pr[e]sent this Clocke, this booke, soe defac’d and so mangled to thy God? thou pr[e]tend’st to pr[e]sent that, wch indeed thou dost Basill not, Temporantia, non est Temporantia in senectute, sed impotentia intemperantiæ, Thou pr[e]tend’st to pr[e]sent Temperance, and Continence to God, and in Age Temperance is not Temperance, but only a disabilitye of being intemperate: It is often, & well said Senex bis puer An old man returnes to ye ignorance and frowardnes of a Child againe, but it is not Senex bis Iuuenis, that he returnes to the daies of youth againe, to pr[e]sent Firste Fruites acceptable to God, Soe late, to God in his yeare. doe this then in diebus Iuuentutis, in thy best strength, and when thy naturall faculties are best able to conferre wth Gods grace; but doe it too in diebus Electionum, whilst thou maist Choose for if thou hast worne out this word in one sence, that it be to late, to Remember him in the dayes of thy youthe that’s sinnefullye and negligentlye spent allreadye, yet as long as thou art able to make a newe choyce, to chuse a newe Sinne, that when the heates of thy youth are not overcome, but burnt out, then the midle age, chooses Ambic[i]on, and thy old age chooses Covetousnes, as long as thou art able to make this choise, thou art able to make a better then this; for God testifyes, the power, wch hee Deuter: 30: 19: hath given thee, I call heaven and Earth to Record this daie,
[fol. 58r]
that I haue sett before thee Liffe and death, Chuse Life, if this Choice like you nott, Saies Iosua to the people, if it seeme euill in yo[u]r eyes to serve the Lord, Choose yee this daye, whom ye will serve: Heer’s the Elecc[i]on daye, bring that wch you would haue into the Ballance, wth that wch God pr[e]sents to you, and tell mee, what you would Choose to pr[e]ferr before God, for hono[u]r, & Favour, and health and riches,
p[er]chaunce you cannot haue them, though you chuse them, but if you have, Can you haue more of them, then they haue had, to whom, those very word thinges haue bene occasion of ruine. It is true the Markett is open till the last bell ringe, till the last bell ringe, and ringe out, the Church is open, & grace offered in the Sacraments, of the Church: but trust not then to that rule, that men buy cheapest at the end of the Markett, that heaven may be had for a breath at last, when they ytstand by thy Bed, and heare that breath, cannot tell, whether it be a sighe or a gaspe, whether a religious breathing an anhelac[i]on after the next liffe, or only a naturall breathing, and exhalac[i]on of this, but thou a spiritall good husbandrie, in that other Rule, yt the best of the markett is to be had at the begin[n]ing For howsoeu[er] in thine age, there may be by Gods working dies Iuuentutis. God may make thee a new creature, and soe give thee a newe youth (For as God himselfe is Antiquissimus dierum) Soe wth God no man is sup[er]anuated) yet when age hath made a man impotent for sinne, those are not p[ro]perlye dies Electionis, when he forbeares Sinne out of impotence towards that Sinne, and therefore, while thou hast a Choice, meanes to advance thine owne p[u]rposes, meanes to defeate other mens purposes, by all meanes Remember, But whom! For we haue done wth the facultie to be excited the  memorye, and with the tyme, Nowe, and wee come to the Obiect the Creato[u]r, and creatorem there remember first the Creato[u]r, and then thy Creato[u]r, and remember the Creato[u]r First, because the memorye can goe noe fu[r]ther then the Creac[i]on; the memorye reaches farr, but it must find some thinge done, and what was done before the Creac[i]on, we haue therefore noe meanes to Conceave or appr[e]hend any of Gods acc[i]ons before that, for when men will speake of decrees of Reprobac[i]on, decrees of Condemnac[i]on, before a decree of Creac[i]on, This is not the H: Ghosts place, they goe before him, they Remember God a Iudge, and a condemning Iudge before the Creator. This is to put a pr[e]face before Moses his Genesis, God will haue his Bible beginne wth the Creac[i]on, and wee will not be content wth that in Principio, but wee will seeke out an Ante Principium, to knowe what God did, before he began to doo any thinge, ad extra. The In principio of Moses wee can remember yt God created heaven and Earth in the begin[n]ing, but yeIn principio of St Iohn (the begin[n]ing that he beginnes his Gospell wth all, the Eternall begin[n]ing) wee cannot remember wee can remember Gods fiat in Moses, but not Gods Erat in St Iohn, what God hath
[fol. 58v]
donne for vs in the obiect of o[u]r memorye, not what God did, before wee, or any thinge els was: For when it was said in our Iohn 7:39 Translac[i]on, The Holye Ghost wa{s} not given, because Christ was not glorifyed, though that supplement seeme necessarye, for the Clearing of the sence, yet that word (giuen) is not in the Texte, Augus: but it is Simply, Spiritus Sanctus non erat, The holye Ghost was not, non erat antequam operaretur, Saies StAug: he was not to this intendment and purpose, he was not manifested nor declared to vs, till he wrought in vs, And soe wee saye of God in generall, not considered in any one p[er]son, wee cannot remembr him, but in the p[ro]ducing of his workes, in the Creac[i]on: Thy Bible begins there, and thy Creed beginns there, and thou hast a good and p[er]fect memorye, if thou remembr all yt is pr[e]sented to thee, by those wayes, and those wayes goe noe higher then ye Creac[i]on

Remember the Creator then, because thou canst reme[m]ber nothing beyond him, and remember him soe too? that thou Rom: 8: vlt: maist staye vpon nothing on this syde of him, that soe, neither heigth., nor depth, nor any other creature maye seperate thee from God, not only, not sep[ar]ate thee finally, but not retard thee any other wayes, but as the Love of the Creature may lead thee to the Creator. Wee see fayre Shippes in the Riuer, but all their vse were gone, if that River lead not into the Sea, we see s.. men fraughted wth honor and riches, but all their vse is gone, if that Lead them not to the Honor, and glorye of ye Creator/

And therefore saies the Apostle, Let them that suffer committ their Soules to God, as to a Faithfull creator, he had grac[i]ous purposes vpon vs in o[u]r Creac[i]on, and if he bring vs backe againe, to as good estate as wee had in o[u]r Creac[i]on, wee enioye the very redempc[i]on too, that is then the true Co[n]tractinge, and this is the true extending of this facultie of the memorye, to remember the Creator, and staie there, because there is noe p[ro]spect further: And remember the Creator, and gett soe farre, because there is noe safe Footing, nor relyinge vpon any Creature,

Remember then the Creator, and thy Creator, if thou desire wisedome, quis prudentior sapiente, where wilte thou seeke it, but of him that is wisedome it selfe! if thou desire profitt, quis vtilior bono, whoe can profitt thee more, the[n] goodnes it selfe, and if thou wouldest remember that wch is nearest thee, quis coniunctior Creatore, who is soe neere thee, as he yt made thee, and gaue thee thy being, What purpose soever thy parents, or thy Prince haue to make thee great, how had all theis purposes bene frustrated, if God had not made thee
[catchword(s): before]

[fol. 59r]
before! thy very being is the greatest degree, As in Arithmatique, how great a Number soever a man expresse in many Figures, yet when all is done, and that wee beginne to rekon, and name this nu[m]ber, the first figue of all is the greatest of all, Soe what degrees or titles soever a man haue in this world, the greatest of all, is the First of all, that he had a being by Creation, For ye distau[n]ce of nothinge to A little is infinitelye more, then from yt litle to the best degree in this liffe, and there fore remembr thy Creator, as by being that, he hath donne more for thee, then all the world besyde, and remember soe too, wth this Considerac[i]on, that since thou hast a Creator, thou wast once nothing, Hee made thee, gaue thee a being, ther’s matter of exhaltation, hee made thee ex nihilio, yu wast lesse then a worme, ther’s matter of humiliac[i]on, but hee did not make thee ad nihilum, to returne to nothing againe, ther’s matter of Studdye, and Considerac[i]on, how to make thine im[m]ortallitye p[ro]fitable to thee, for it is a deadlye im[m]ortallitye, if thou beest im[m]ortall onlye for im[m]ortall Torments, That being which wee haue fro[m] God, shall not returne to Nothing, nor that being wch wee haue fro[m] men neither: As St Bernard saies of the Image of God imprinted Bernard indeleblye in mans Soule Vri potest in Gehenua, non exuri, yt Soule that descends to Hell, Carries the Image of God thether too, and that can never be burnt out of hell, Soe those Images, thos impr[e]ssions, wch wee haue received from meen, from nature, from the world, the Image of a Lawyer, the Image of a Lord, the Image of a Bishopp maye all burne in Hell, but they cannot be burnt out, Not only thos Soules, but not thos Offices shall returne to nothing, but o[u]r Condemnation shall be everlastinglye aggravated for the ill vse of thos offices, And therefore remember thy Creator, whoe as he made thee of nothinge, shall hold thee still to his glorye though to thy confusion, on a state Capable of his heaviest Iudgmt, for the Cou[r]t of God is not like other Courts, that after a Surfett of pleasure, or greatnes, a man maye retire, after a Surfett of Sinne, there is noe such retiring, as a dissoluc[i]on of the Soule into nothing: And therefore remember that he made thee, thou wast nothing, and what hee made, thou canst not be nothing againe/

To shut vpp this Circle, and to returne to ye begin[n]ing to excite this p[ar]ticuler facultie of the memorye, as wee remember God, Soe for his sake and in him, Lett vs remember one another, In my long absence and farr distance, remember mee, as I shall doe you, in ye eares of that God, to whom the Farthest East, and the Farthest West, are but as the right & left eares, in one of vs, Wee heare wth both eares at once, Remember mee, not my abillities, for when I consider my Apostleshipp to you, that I was sent to you, I am in St Paules quorum, quoru[m] ego minimus, I am the least of them, yt haue bene sent to you, and when I consider my infirmityes (I knowe I might iustlier laye a heavier name vpon them) I know I am in his other quorum, quoru[m] ego Maximus Sent to save sinners, of whom I am the Cheifest, but yet remembr my labors, my endeavors, at least my desires to doe you that great service of making sure yo[u]r salvac[i]on,
[fol. 59v]
and I shall remember yo[u]r religious chaerefullnes in hearing the word, and yor christianlye respect of those who bring this word vnto you, and of mee in p[ar]ticuler Soe farr aboue my merrit, and soe, as yo[u]r eyes, yt staye here, and myne that must be farre of, for all that distance shall meete eu[ery] morni[n]g in looking vpon the same Sunne, and meet every night in looking vpon the same Moone, Soe our hartes maye meete morning and Evening, in that God, who sees, and heares alike in all distances, that you maye come to him, wth yo[u]r prayers in my behalfe, that I, if I maye be .of any vse foruse of his glorye, and yo[u]r  edificac[i]on in this place, maye be restor’d in this place to you againe, and I may come vp to him wth my prayers, in yo[u]r behalfe, that what Paule soe ever shall plant here, or what Apollo soever shall water, hee himselfe will be pleased to giue the increase. And if I never meete you, till by seu[er]all waies wee haue mett in the gates of death, yet wth in the gates of heaue[n] I maye meet you all, and there saye to my saviour, that wch he said to his Father, and our Father., of whom thou gavest mee, haue I not lost one, Remember mee thus, you that staie in this kingdome of peace, where noe Sword is drawne, but the Sword of Iustice, as I shall remember you in those kingdomes, where Ambic[i]on on one syde, and a necessary defence against eminent p[er]secution on the other Syde, hath drawne many Swordes,: And Christ Iesus rem[em]ber vs all in his kingdome, To wch thoughe wee must Saile through a Sea, yet it is the Sea of his Blood, in wch never Soule suffered Shippwracke, though mee must be blowne wth ye strong Windes, wth vehement Sighes and Groanes of o[u]r Sinnes, yet itt is ye Spirritt of God, that blowes all that winde in vs, and shal blowe away all contrarye windes of difference in his mercye. It is that Kingdome where wee shall all be Souldiers, but of one Armye, the Lord of Hostes, and all Children of one Quire, the God of harmonye and consent, wher Raleigh all Clyents shall retaine but one advocate, the Advocate of vs all Ch: Iesus, and yet every Clyent receive a sentence on his Syde, not onelye in a verditt of not guiltye, a non imputac[i]on of his Synnes, but a venite Benedicti; a reall p[ar]ticipac[i]on of an imortall Crowne of glory, where there shall be noe difference in Affections, nor in Voice, but wee shall all agree as fullye, as p[er]fectlye in o[u]rAlleluiah, and o[u]rgloria in Exelsis, As God the Father, God the Sonne, and God the Holye Ghost agreed in their faciam[us] ho[m]i[n]em: wee shall praise the whole Trynitye, as vnaminelye, as the Trynitye Concurred in making vs, To end: It is the kingdome, where wee shall end; and yet begine but then; where wee shall have continuall Red, and yet never growe Lazie, where wee shall have more strength and noe Enemyes where wee shall live, and never dye, where we shall meete and never p[ar]te, but here wee 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 of sermons 1-15 by Emma Rhatigan.

Transcription of sermon 16 by Mary Morrissey

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

Manuscript description by Mary Morrissey.

Transcription coded by Sebastiaan Verweij.


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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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


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

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

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