OESJD IV.10; on Eccles. 12.1

[fol. 28r] § Eccl[esiastic]us: 12.1. Remember now thy Creator in
the daies of thy youth./

We may consider 2 gt vertues, one for ye society of this life, thankefulnes: & ye other for ye attaining of ye next life, repentance, as ye 2 pr[e]cious mettals siluer & gold, of this siluer of this vertue thankefulnes yr are whole mine in ye earth, bookes written by morall men, by p[reac]hers, & a man may grow rich in yt mettall in yt vertue, by digging in that mine, in ye pr[e]cepts of morall men; but of this gold, of this vertue of ye Repentance. yr is noe mine in ye earth in ye books of P[reac]hers noe doctrine of Repentance. this gold is for ye most part in ye washes; this repentance for ye most part in ye waters of tribulation, but G. directs thee to it in this § before thou comest to these waters. remember now thy Creator, before those euill daies come, & yn thou wilt repent, yt thou didst not remember him till now. here yn ye holy Ghost takes ye nearest way to bring man to G. by awaking his memory, for ye vnderstanding requires long Iustification instruction & cleare demonstration, & ye will requires an instructed vnderstanding before & is of its: ye blindest & boldest facultie; but if ye memory doe but fasten vpon any of those things wc G. hath done for vs, yt’s ye nearest way for to him. remember go & remember now. Tho ye memory be placed in ye hindermost part of ye braine, defer not thou thy remembring to ye hindermost part of thy life, but doe it now & nunc in die, now whilst thou hast light & nunc in diebus, as it is in ye §, now whilst G. pr[e]sents thee many lights, many meanes to come to him. & in diebus juuentutis, in ye daies of thy youth, of thy strength, while thou art able to doe wc yt wc thou purposest to thys:, & as ye Originall word Bimei Bechurotheica imports, in diebus electionu[m] tuaru[m], whilst thou art able to make thy choice, whilst the grace of G. shines soe brightly vpon thee, as that thou maist see thy way, & soe powerfully vpon thee, as yt thou maist walke in yt way; now, in this day, now in these daies remember, but wm? first thy Creator. that all these things wc thou labourest for, & delightes in were created they were nothing & go thy memory lookes not farr enough backe, if it sticke onely vpon ye creature, & reach not to ye Creator Remember ye Creator & remember thy creator & in yt first Remember, yt he made thee, & then wt he made thee, he made thee of nothing, but of yt nothing he made thee such a thing as cannot returne to nothing againe, but must remaine for eu[e]r, whether eu[e]r in glory or eu[e]r in torm:t yt depends vpon remembring thy Creator, now, in ye dayes of thy youth./

MementoFirst Remember, wc word is often vsed in ye Script: for considering & taking care Gen: 8.1. of, G. remembred Noah & eu[e]ry beast with him in ye Arke, as ye word contrary to Esa: 49.15. this, forgetting, is also vsed in ye affection contrary to yt neglecting; Can a woman forget her child, & not haue compassion on ye Son of her womb?, but heere we take not remembring soe largely but restraine it to ye exercise of yt one faculty ye memory, for yt is stomachus a[nim]æ, it receiues & digests & turnes into good blood, all ye ben[ef]its formerly exhibited to vs in p[ar]ticular & to ye whole Xh of G. pr[e]sent yt wc belongs to ye vnderstanding to yt faculty, & ye vnderstanding is not pr[e]sently setled in it. Xbut fleeting and vareous diuers minds out of ye same thing often draw [con]trary [con]clu sio[n]s and as often out of [con]trary things one [con]clusio[n] pr[e]sent any of ye prophesies made in ye captiuity, & a Iewes vnderstanding will take ym for a deliu[e]rance fro[m] yt bondage, & a Xian vnderstandingwill take ym for a sp[e]c[i]all deliu[e]rance from sin & death by ye Messias, by X Iesus. pr[e]sent any of ye Prophesies concerning AntiX of ye Reuelation, & a Papists vnderstanding will take ym of a single, & a sodaine & a transitory man yt must last but 3 daies & an halfe; & a Protestants vnderstanding will take it of a succession & continuance of men that haue lasted 1000 yeares at least already. pr[e]sent but ye name of Acts Bishop or Elder, out of yeActs of ye Ap[ost]les or out of yr Ep[ist]les, & other men will take it for ye[fol. 28v] name of parity or equality, & we for a name of office & distinction in ye Hierarchy of Gods Xh. thus it is in ye understanding yt’s often perplexed. consider th’other faculties, ye will of man & yr by those bitter Nurses of ye Romane Xh euen to ye imputation of ye crime of heresie vpon one another in questions concerning ye will of man, & how yt concurs wth ye grace of G. particularly, whether ye same p[ro]portion of grace being offred by G. to two men, equally disposd towards him before, must not n[ecessa]ryly worke equally in those two, & by those bitternesses amongst p[er]sons neerest vs, euen to drawing of swords in questions of ye same Kinde, particularly whether yt p[ro]portion of grace, wc doth effectually convert a particular man, might not haue beene resisted by ye p[er]uersnes of yt mans will, whether yt grace were irresistible or noe, by all these & infinite such difficulties, we may see how vntractable & vntameable a faculty, ye will of man is. but leaue ye vnderstanding & ye will & come to yePsal: 111.4.memory, come not with m[atte]re of law, but m[atte]re of fact, let G. make his wonderfull workes to be had in remembrance as Dauid saies. Presume ye Historie of Gods p[ro]tection of his children in ye Arke, in ye wildernes, in the Captiuities, in infinite other dangers, pr[e]sent this to ye memory & howsoeuer ye vnderstanding be beclouded, or ye will peruerted, yet both Iew & Xian, Papist & Protestant Refractory & Conformitant are affected with a thankefull acknowledgmt of his former mercies & ben[ef]its, this issue of that facultie of yt Memory is alike in ym all. & go G. in giuing a law, works vpon noe other faculty, but this, I am ye L. thy G. wc brought thee out of ye land of Egipt: he only pr[e]sents to yr memory wt he hed done for ym & soe in deliuering ye Gospell in one principall seale yrof, ye participation of his blessed body & blood in ye Sacramt he proceeds soe now too, he recom[m]ends it to their memory, doe this in remembrance of mee this is ye faculty yt G. desires to worke vpon, & go if thy vnderstanding be too narrow to compr[e]hend or reconcile all differences in all Xhes (as wtXh vnderstanding is larg enough to doe so?) if thy will be too scrupulous to adsubmitt its: to ye ordinances of thine owne Xh (as sometimes a zeale, though not peruert yet vndigested may worke that) yet haue recourse to thy owne memory, for as s:t Bernard calls yt ye stomacke of ye soule, soe we may be bold to call it ye gallery of ye soule, hung wth soe many, & soe liuely pictures of ye goodnes & mercy of thy G. to thee, as yt eu[e]ry one of ym may be a sufficient Catechisme to instruct thee in all thy p[ar]ticular dutyes towards G. for those mercies & then as a well made & a well-placed picture lookes alwaies vpon him, yt lookes vpon it, soe shall thy G. looke vpon thee, whose memory is thus contemplating him, & shine vpon thy vnderstanding & rectifye thy will too. if thy memory cannot compr[e]hend his mercie at large, as it hath been showne to his whole Xh (as it is almost an incompr[e]hensible thing to consider yt in a few yeares G. hath made vs euen, euen in number, & temporall strength to o[u]r Aduersaries of ye Romane Xh. if this memory haue not recieu’d & held yt gt picture of o[u]r g[ene]rall deliuerance from yt invincible Nauie (if that mercy be written in ye waters & in ye sands wr it was acted) & not in thy heart & memory. if not remember yt artificiall Hell, o[u]r later but gter deliuerance, yt vault of powder (in wc tho ye deuills instrumts lost yr plott (they did not blow vs vp) yet ye Deuill goes forward wth his plott, if he can blow yt out, & bring vs to forget yt mercy, or not to hate ym wth a p[er]fect hatred, wo were ye true root & occasioners of it) if yr be soe larg pictures for thy gallery, for thy memory yet eu[e]ry man hath a pocket picture about him, a bosome booke, & if he will but turne ou[e]r one leafe of yt booke, but remember wt G. hath done for him euen since yesterday, he shall finde by yt litle branch a nauigable riuer to saile into yt gt & endless sea of ye mercies of G. towards him fro[m] ye beginning of his being.

[fol. 29r] Nunc/. Iam:1.18. doe but remember then, but remember now saies ye §, of his owne will begat he vs with ye word of trueth, that we should be his Primitiæ, ye first fruits of his Creatures, that as we consecrate all his creatures to him, in a sober & religious vse of ym soe as ye first fruits of ym all, we should principally consecrate o[u]rs: to his seruice betimes. now there were 3 paymts: of first fruits appointed by G to ye Iewes. ye first were primitiæ spicaru[m], ye first fruits of yr eares of corne, & this was early about Easter. ye 2d were primitiæ panum, ye first fruits of yr loaues after ye corne was converted to yr vse, & this though it were not soe soone, yet it was earely too about Whitsontide. ye third were primitiæ frugu[m], of all yr latter fruits in g[ene]rall, & this was very late in Autumne in ye fall about September. In ye 2 first of these three in those yt were offered earely, G. had his part, but in ye fruits he had none, he had his part in ye corne & in ye loaues, but in those wc came last God would haue noe portion./

Offer these to G. then as primitias spicaru[m] whether thou gleane in this world, or binde vp thy whole sheaues, whether thy increase be by litle & litle, or thou bee rich at once by ye deuolution of a rich inheritance & patrimony vpon thee, offer this to G. in acknowledgmt, yt this proceeds from ye treasure of his goodnes & not from thine Industry; & offer thys: againe as primitias panu[m], wn thou hast kneaded vp riches & honor & fauour in a setled & established fortune offer yt to G. too, in an acknowledgmt that he can scatter & moulder away yt state againe how safe soeu[e]r it seeme to be setled. offer at Easter wnsoeu[e]r thou hast any resurrection, any sense of raising thy soule fro[m] ye shaddow of death, offer thy confession to G. yt yt is ye sunshine of his grace, & not ye strength of thy mortality. offer at thy Pentecoste at thy Whitesuntide; wnsoeu[e]r ye holy Ghost descends vpon thee in a fiery tongue, wn yt thou feelest thys: melted wth ye powerfull pr[e]aching of his word, offer thy confession yn, yt that is ye proceeding of his grace, & not ye disposition or concurrence or tendernes of thy n[atu]re, for if thou defer thy offring till September, till thy fall, till thy winter till thy death, howsoeu[e]r those may be thy first fruits, bec: they be first yt eu[e]r thou gauest, yet they are not such as are acceptable to G. G. hath noe portion in ym, if they come soe late. offer thys: now, nay doe but offer thys: now. yts but an easy request & yet yr is noe more askt, viximus mundo, viuamus reliquia[m] nobis Basill./ ipsis; thus long we haue serud ye world, let vs serue o[u]rs: ye rest of o[u]r time but this is ye best p[ar]t of o[u]rs: o[u]r soules. expectas vt febris te moneat ad pœnitentia? Idem hadst thou rather that a sicknes should bring thee to G. yn a Sermon, hadst thou rather be beholden to a Ph[ysici]on for thy Saluation, then to a Preacher, thy busines is to remember, stay not for thy last sicknes, wc may be a lethargie in wc thou maist forget thy owne name, & his yt gaue thee thy best name ye name of a Xian X Ies[us] hims: thy busines is to remember & thy time is now, stay not Apoc:10.6not till yt Angell come wc shall say & sweare yt time shalbe noe more.

In die.Remember then & remember now, & nunc in die, now whilst it is day, ye L. will Psal: 20.10. heare thee in die qua invocauerii saies Dauid, in ye day yt thou callst vpon him Psal: 137.4. & in quocumque die, wt day soeu[e]r thou callest vpon him, bec: & in quocumq[ue] die Psal: 101.1. velociter exaudiet, in any day he will heare thee quickly, but still it is opus diej it is a worke of ye day to call vpon G. for in ye night in o[u]r last night those thoughts yt fall vpon us are rather dreames yn remembringe. vpon o[u]r deathsbed we doe rather dreame ..we repent yn repent indeed to him yt trauails by night, a bush seemes [fol. 29v] to him yt trauells by night, a bush seemes an horse, & a horse a man & a man a spirit nothing hath ye true shape to him: to him yt repents by night on his deathbed, neither his owne sins nor ye mercies of G. haue yr due true proportion  this night they will fetch away thy soule, saies X to ye secure man: be he neither tells him wo they be yt shall fetch it away, nor whether they carry it he hath noe light but lightning, a sodaine flash of horror, & soe translated Chrisost: hom:5 ad pop: Antioch: into yt fire wc hath noe light. nunquid deus ignem istu[m] pr[e]parant? non nobis, sed diabolo et Angelis. G. made not this fire for vs but for ye deuill & his Angells. & yet wo are ye vessel Mat: 25.41. so broken as yt yr is not a sheard left to fetch water at ye pitt (as ye P[rop]het expresses an irreparable ruine) noe meanes in o[u]rs: to deriue one drop of yt blood of X Iesus vpon vs, noe meanes to wring out one teare of true contrition from vs, we yt are vessels thus broken, as yt yr is not one sheard left to fetch water at any pit, haue plung’d o[u]rs: into this darke, this eu[e]rlasting fire wc was not pr[e]pared for vs; a wretched couetousnes to be intruders vpon ye Deuill, a wofull ambition, to be vsurpers vpon damnation, G. did not make yt fire for vs, but much less did he make vs for yt fire; make vs to damne vs G. forbid. but yet though it were not made for vs at first now it belongs to vs wosoeu[e]r beleiues not is already condemned, yr yt fire belongs to o[u]r infidelities, & ye iudmt takes hold  . of vs. Ite maledicti, yow haue not fed me, nor clothed me, nor harboured me, & go goe ye accursed. yr yt fire takes hold of o[u]r omission of n[ecessa]ry dueties & good workes, wt’s o[u]r remedy now? why still this is ye way of Gods iustice & his Chrisost: Remember this {al} ye yt forget G. {...} proceedings, vt sententia lata sit invalida, yt if he publish his iudgmt, his iudgmt is not executed. ye Iudgmts: of ye Meeds & Persians were irrecouerable, but ye iudgmts of G. if they be giuen & published, they are not executed; ye Niniuites had p[er]ished if ye sentence of yr destruction had not be giuen, & ye sentence pr[e]serued ym, by bringing ym to repentance, soe euen in this cloud of Ite maledicti, we may see a daybreake to discerne beames of sauing light, in this iudgmt of eternall darknes, if ye contemplation of god iudgmts, bring vs to remember him, it is but a darke & stormy day, but yet sp[e]c[i]all affliction & appr[e]hension of Gods anger is one day wrin we may remember G. & this is copiosa redemitio ye ou[e]rflowing mercy of G., yt he affords vs many daies to remember him in for it is not in die but in deibus./

In diebus.For this remembering wc we intend, is an inchoation, yea it is a gt step into o[u]r conu[e]rsion & reg[ene]ration, wrby we are new creatures, & go we may well consider as many daies in ye new creation as were in ye first, 6 daies. & yn ye first day was yt making of light, & our first day is ye knowledg of him, wo saies of hims: ego sum lux mundi, & of wm s:t Iohn testifies, erat lux vera he was ye true light lightning eu[e]ry man yt comes into ye world this then is o[u]r first day, ye light, ye knowledg, ye p[ro]fession of ye Gosp: of X Iesus. Now Aug:G. made light first vt operaretur in luce saies s:t Aug: yt he might worke in ye light too, in producing his other creatures, not yt G. needed light to worke by, but for o[u]r example. G. hath shed ye beames of ye light of ye Gosp: first vpon vs in o[u]r baptisme yt we might haue yt light to worke by & to produce o[u]r other creatures, yt all our actions might be  tryed by o[u]rs: by yt light, & yt in eu[e]ry enterprize we might examine o[u]r owne conscience, whether we could not be better content, yt yt light went out or were ecclipsed, yn ye light of o[u]r owne glory whether we had not rather yt ye Gosp: of Iesus X suffred a litle, then o[u]r owne & pr[e]fermt. G. made light first, yt he might make his other creatures by yt light saies St Aug: & he made it first too, vt cunerentur quæ fecerat, saies s.t Ambrose, yt those creatures might see one another, for frustra essent si non viderentur, saies yt father. it had beene to noe purpose for G. to haue made Creatures if he had not made light yt they might see one another & to glorifie him. G. hath giuen vs this light of ye gosp: too, yt ye world might see o[u]r actions by this light, for ye noblest Creatures of Princes, & ye noblest actions of Princes, war & peace & treaties, & all o[u]r creatures & actions, wo moue in lower spheres frustra sunt, they are good for nothing, they will come to nothing, they are nothing, if they abide not this light, if there appeare not to ye world a true zeale to ye pr[e]seruation of ye Gospell, & yt we doe not in any thing erubescere [fol. 30r] euangeliu[m], be ashamed of making & declaring o[u]r loue to ye Gosp: to be o[u]r principall and one end in all actions. now wn G. had made light & made it to these purposes, he saw yt ye light was good, saies Moses. this seing implies a consideration, a deliberation, a debatemt. that a religion, a forme of professing ye gospell be not taken & accepted blindly, or implicitely; we must see this light, & ye seing yt it is good implies ye accepting of such a religion, as is simply good of its: not good for ease & convenience, not good for hand & p[ro]fit, not good for ye pr[e]sent, & ye state of other businesses, not good for any collaterall, or by-respects but simply, absolutely, positiuely, & in its: good. & wn G. saw this light to be good too, then he seuered light from darknes; as it is in yt §, o[u]r light must be seu[e]red from darknes soe, as yt noe darknes be mingled wth ye light, noe dregs, noe rags of Idolatry & sup[er]stition be mingled with ye true religion, but G. seuer’d ym otherwise yn soe too, he seuer’d ym, as we may say in ye schoole, not tanqua[m] duo positiua, yt light should haue a being here, & darknes a being there, but tanqua[m] positiuum et priuatiuu[m], yt light should haue an essentiall being & darknes be vtterly abolished. & this seuering must hold in ye profession of ye Gosp: too, not soe seuer’d as yt here shalbe a sermon, & yr a mass, but yt true religion be really professed, & corrupt religion vtterly abolished, & then & not til then it was a day, saies Moses. & since G. hath giuen vs this day, ye light of ye Gosp: to those vses, to try our owne purposes by, in o[u]rs: & to shew & iustifie o[u]r actions by, to the world, since we see this Religion to be good, yt is, pr[e]ferr it aduisedly, not implicitly, but see yt it is able to abide any triall yt ye Aduersary will put vs to, of antiquity, of fathers, of Counsells, since it is soe seuer’d fro[m] darknes, as yt noe corrupt parts & are mingled wth it. & soe secured, as yt yr are sufficient lawes & meanes for ye abolishing of sup[er]stition vtterly, Leuit:23. since G. hath giuen vs this day qui non humiliabit a[nim]am in die hac (as Moses saies of other daies of Gods institution) he yt will not throw downe hims: before G. in thy day in humble thanks yt we haue it, & in humble praiers yt we may still haue it, he does not remember G. in his first day, he not consider how gt a blessing, ye possession of the Gospell is./ To make shorter daies of ye rest (for we must pass through all ye 6 daies in a few minuts). G. in ye 2d day made ye firmamt, to diuide betweene ye waters aboue & ye waters below, & this firmamt in man is terminus cognoscibilu[m], the limit of those those things wc G. hath giuen man meanes & faculties to conceiue & vnderstand of him, he hath limited o[u]r eyes with a starry firmamt, we cannot se beyond yt, he hath limited o[u]r vnderstanding wth a starry firmamt too, wth ye knowledg of those things quæ, vtiq[ue], quæ semp[er], wth those stars wm he hath kindled in his Xh, the fathers & Doctors haue eu[e]r from ye beginning propos’d as things n[ecessa]ry to be explicitly beleiued for ye saluation of o[u]r soules. for ye eternall decrees of G. & his vnreueal’d misteries & ye knotty & inextriable p[er]plexities of schooles, they are waters about the firmam.t here Pl Paule, plants, here Apollo waters, here G. raises vp men to convay to vs ye dew of his grace, by waters vnder ye firmamt by visible meanes, by sacramts & by ye word soe pr[e]ached, & soe explicated, as it hath beene vnanimly & constantly from ye beginning of ye Xh, & go this 2d day is pr[e]fixed & consum[m]ated in ye 3d, for in ye 3d day congregantur aquæ, Let ye waters be gathered into one place all ye doctrines n[ecessa]ry for ye life to com into ye Catholique Xh; & in this 3d day God came to his, producat terra, yt here vpon earth, all herbs & fruits n[ecessa]ry for mans foode, should be p[ro]duc’d, yt here in ye visible Xh should be all things n[ecessa]ry for ye sp[e]c[i]all food of o[u]r Soules, & go in this 3d day G. repeats twice yt testimony, vidit q[uo]d bonu[m] he saw yt it was good, yt yr should be gathering of waters into one place, yt noe doctrine should be taught yt had not beene receiued in yt Xh; & yn vidit q[uo]d bonu[m], he saw yt it was good yt yr all herbs & trees should be produc’d yt bore seed [fol. 30v] All doctrines yt were to be seminall, to be proseminated & p[ro]pagated & continued to ye end should be taught in ye Xh. But for such Doctrines wc were but to vent ye passion of vehement men or to serue ye turnes of great men for a time, for Collaterall doctrines temporary, interlineary, marginall doctrines wc belonged not to ye body of ye § to fundam.tall things n[ecessa]ry to Saluation for these there is noe vidit quod bonu[m], noe testimony yt they are good. now si in diebus istis, if in these thy dayes wn G. giues thee a firmamt a knowledg wt thow art to learne concerning him & wn G giues thee this collection of waters, & this fruitfulnes of earth: ye knowledg wr to receiue these n[ecessa]ry doctrines if in these daies thou wilt not remember G. it is an inexcusable & irrecouerable lethargy. In ye 4th daies worke wc was ye making of ye sun & moon, let ye sun rule ye day, be ye testimonies of Gods loue to thee in ye sunshine of temporall prosperity. & ye moone to shine by night, be ye refreshing of his comfortable promises in ye Gosp: in ye darknes of Adu[e]rsity. Remember in this Amos. thy day yt he yt can make thy Sun to set at noone, blow out ye taper of prosperity wn it burnes brightest. & he can make thy moone to turne into blood make all ye p[ro]mises of ye Gosp: wc should comfort thee in adu[e]rsity turne to despaire & obduration./

Let ye fift daies worke wc was ye Creation o[mn]iu[m] reptibiliu[m] et o[mn]iu[m] volatiliu[m] of all creeping things & all fliing things signifie either theby humble deuotion wc in thou saie to G. vermis ego et non homo, I am a worme & noe man or Let it signifie ye raising of this soule in yt security pennas Columbæ dedisti yt G. hath giuen thee ye wings of a doue to flie to yt wildernes fro[m] temptations of this world in a retired life & in contemplation remember in this day too yt G. can suffer euen thy humility to stray & degenerate into an vncomly deiection & stupidity & senselessnes of ye true dignity & true liberty of a Xian. & can suffer thy retyring of thys: from ye world to degenerate into a contempt of despising of others & an ou[e]rvalueing of thine owne p[er]fection thine owne purity owne purity & imaginary righteousnes.

Let ye last day in wc both man & beast were made of earth but yet a liuing soule breathed into man, remember thee, yt this earth yt treads vpon thee, must returne to yt earth yt thou treadest vpon, this body yt loads thee & oppreses thee must returne to ye graue, & thy spirit must returne to him yt gaue it & R[e]m[em] b[e]r this yt while yu should be looking vp to yt yt may be {thy kingd.} yu ly & not {.........} vpo[n] yt.Wth Ioseph of Arimath: build o[u]r tombs in o[u]r Gardens &c. Let ye Sabboth remember thee too, yt sence G. hath giuen thee a temporall Sabboth, placed thee in a Land of peace, & an ecclesiasticall Sabboth, plac’d thee in a Xh of peace, thou maist forfiet all in a sp[e]c[i]all Sabboth, in a conscience of peace by remembring now thy Creator, in all in some in one of these dayes of thy new weeke either as G. hath created a first day by giuing thee ye light of ye Gospel or a second day by giuing thee a firmamt, a knowledg of those thinges that concerne thy Saluation, or a third day access to that place wr those doctrines & waters of life are gathered together ye Xh or ye fourth day wr thou hast a Sun & moone thankefullnes in prosperity & comfort in adu[e]rsity. or a fift day in wc thou hast reptilem humilitate[m] & volatilem fiducia[m], an humble deiection of thys: before G. & yet a secure confidence in G. or as in ye 6t day thou considerest thy composition yt thou hast a body yt must dye, though thou wouldest haue it liue & thou hast a soule yt must liue, though thou wouldest haue it die. now all these dayes are contracted into less roome in this § into two; for here ye original word Bimej, Becurotheia, is either in diebus Iuuentutis, in ye dayes of thy youth, or in diebus electionu[m] in ye dayes of thy harts desire, when thou enioyest wtsoeu[e]r thy hart can wish./

[fol. 31r] First go if thou wouldst be heard in Dauids prayer delicta Iuuentatis O L. remember not ye sin of my youth remember to come to this prayer in diebus Iuuentutis, 29.4.Iob remembers wth sorrow how he was in ye daies of his youth, wn Gods prouidence was vpon his tabernacle & it is a sad but late consideration, wth wt tendernes of conscience wt scruples wt remorses we enter’d into ye beginnings of sin in our youth & how indifferent things those sins are growne to vs & how obdurate we are growne in ym too. It was Iobs sorrow to consider his youth & it was Tobias comfort wn I was young saies he; all my tribe fell away but I alone went often to I[eru]s[a]l[e]m; for it is good for a man to beare his yoke in his youth, saies Ieremy & euen yn wn G. had d[elivere]d ou[e]r his people to be afflicted purposely yet hims: complaines Esay 47.6. in yr behalfe, yt ye p[er]secutor laid ye heauiest yoke vpon ye Ancientest men, Age is vnfit for burdens & to reserue o[u]r weight & burden of o[u]r Conu[e]rsion & repentance till o[u]r age is an irregular, an incongruous & a disproportion’d thing labore fracta instrumenta ad deu[m] ducis quoru[m] nullus vsus? wilt thou pr[e]tend to worke in good building & bring noe tooles: but such as are blunted & broken in ye seruice of ye world before? noe man would pr[e]sent a lame horse, a disordered clocke or a Aug: torne booke to a king Caro jumentum, thy body is thy beast thy flesh is thy horse & wilt thou pr[e]sent yt to G. wn it is lam’d & tyr’d wth excess of wantonnes? wn thy clocke ye whole course of thy life is disorder’d wth passions & p[er]turbations then thy booke ye history of thy life is torne a thousand sins of thine owne torne out of thy memory wilt thou then pr[e]sent this clocke this booke soe defaced & soe mangled to thy G.? thou pr[e]tendst to pr[e]sent that wc indeed thou dost not temperantia in senectute, sed impotentia in temperantia thou pr[e]tendest to pr[e]sent temperance & continence to G. & in age temperance is not temperance but onely a disability of being intemp[er]ate. it is often & well said senex bis puer an old man returnes to ye ignorance & froward courses of a child againe but it is not Senex bis Iuuenis yt he returnes to ye daies of youth againe. to pr[e]sent first fruits acceptable to G. is too late in this yeare. doe this then in diebus Iuuentutis in thy best strength & wn thy n[atu]rall faculties are best able to concurr wth Gods grace; but doe it too in diebus electionu[m], while thou maist choose, for if thou hast worne out this word in one sense, yt it be too late to remember him in ye dayes of thy youth, that is sinfully & negligently spent already, yet as long as thou art able to make a new choice to choose a new sin yt wn thy heats of youth are not ou[e]rcome but burnt out yn thy middle age chooses Ambition, & thy old age chooses couetousnes, as long as thou art able to make this choise, thou art able to make a better yn this; for Deut: 30.19 G. testifies ye power wc he hath giuen thee; I call heauen & earth to record this day yt I haue set before thee life & death; choose life, if this choise like thee not, saies Iosua to ye people, if it seeme euill in your eyes to serue ye L. chuse ye this day wm ye will serue, here’s ye Election day, bring yt ye would haue into ye ballance, & compare it with that wc yow should haue bring yt wc ye world keeps from yow into ye ballance wth yt wc G. pr[e]sents vnto yow, & tell me wt yow would choose to pr[e]fer before G. for honor & fauour & health & riches p[er]chance yow cannot haue them tho yow chuse ym but if yow haue, can yow haue more of ym then they haue had to wm those very things haue beene occasion of ruine?

Ift is true ye market is open till ye last bell ring, till ye last bell ring & ring out ye Xh is open, & grace offerred in ye Sacram:ts of ye Xh; but trust not thou to that rule yt men buy cheapest at ye end of ye market, yn heauen may be had for a breath at last, wn they yt stand by thy bed & heare yt breath cannot tell whether it be a sigh or a gasp, whether a religious breathing & an halation after ye next life, or [fol. 31v] onely to giue a n[atu]rall breathing & exhalation of this. But finde thou good a sp[e]c[i]all good husbandry in yt other rule, yt ye best of ye market is to be had at ye beginning, for, howsoeu[e]r in thy age yr may be by Gods working, dies Iuuentutis G. may make thee a new Creature, & soe giue thee a new youth (for as G. hims: is antiquissimus dieru[m] soe with G. noe man is superanuted) yet wn age hath made a man impotent for sin those are not p[ro]p[er]ly djej electionis, wn he forbeares sin out of impotence towards yt sin, & go whilst thou hast a choice meanes to aduance thy owne purposes, meanes to defeat Creatorem.other mens purposes, by euill meanes Remember, but wm? for we haue done with ye faculty to be excited, ye memory & wth ye time now, & we come to ye object the Creator, & yr remember first ye Creator & yn ye Creature. & remember ye Creator first, bec: ye memory can goe noe further then ye Creation. ye memory reaches far, but it must finde something done, & wt was done before ye Creation? we haue go noe meanes to conceiue or appr[e]hend any of Gods actions before yt, for wn men will speake of decrees of Reprobation, decrees of condemnation, before a decree of creation this is not ye holy Ghosts pace, they goe before him, they remember G. a iudg & a condemning Iudg before a Creator this is to put a pr[e]face before Moses his Genesis, G. will haue his bible begin wth ye Creation, & we will not be content wth that in principio but we will seeke out ante principiu[m]; to know wt G. did before he did any thing ad extra, ye in principio of Moses we can remember, yt G. created heauen & earth in ye beginning; but ye In principio of S:t Iohn, ye beginning yt he begins his Gosp: withall, ye eternall beginning we cannot remember, we can remember Gods Fiat in Moses, but not Gods erat in S:t Iohn, wt G. hath done for vs is ye object of o[u]r memory, not wt G. did before we or any thing else was, for wn it said in o[u]r translation ye holy Ghost was not giuen bec: X was not glorified, though that supplemt seeme n[ecessa]ry for ye cleering of ye sense, yet yt word (Giuen) is not in ye § , but it is simply spiritus sto non erat, ye holy Ghost was not; non erat antequa[m] operaretur saies S:t Aug: he was not to his intendmt & purpose, he was not manifested, nor declared to vs, till he wrought in vs, & soe we say of G. in g[e]n[e]rall not considered in any one p[er]son, we cannot remember him, but in ye p[ro]ducing of his workes in ye Creation; thy bible begins there, & thy creed begins there, & thou hast a good & a p[er]fect memory if thou remember all yt is pr[e]sented vnto thee by those waies, & those waies goe noe higher then ye Creation.

Remember ye Creator yn. because thou canst remember nothing beyond him, & remember him soe too, yt thou maist sticke vpon nothing on this side of him, yt soe nether Rom. 8 vlt: height nor depth, nor any other creature may separate thee fro[m] G. not onely not separate thee finally, but not retarde thee any other wayes, but as ye loue of ye Creature may lead thee to ye Creator;. we se faire ships in ye riu[e]r but all yr vse were gon if yt riuer led not out into ye Sea; we see men frighted with honor 1 Pet:4.vlt:& riches, but all yr vse is gone, if they lead ym not to ye honor & glory of ye creator, & go saies ye Ap[ost]le, let ym yt suffer com[m]it their soules to G. as to a faithful Creator, he had gracious purposes vpon vs in o[u]r Creation, & if he bring vs backe againe to as good a state as we had in o[u]r Creation, we injoy ye very redemption too, this is yn ye true contracting, & this is ye true extending of this faculty of ye memory, to remember ye Creator, & stay there, bec: yr is noe prospect further. & remember ye Creator & get soe farr, bec: yr is noe safe footing nor relying vpon any Creature./

TuumRemember then ye Creator & thy Creator, if thou desire wisedome, quis prudentior Basil: sapiente? wr wilt thou seeke it but of him wo is wisedome its:? If thou desire profit, quis vtilior Bono? wo can p[ro]fit thee more, yn goodnes its:? & if thou wouldest remember yt wc is nearest thee, quis Coniunctior Creatore? wo is soe neere thee as he yt made thee & gaue thee thy being? wt purpose soeu[e]r thy Parents or thy Prince haue to make thee great, how had all these purposes [fol. 32r] bin frustrated, if G. had not made thee before? thy very being is thy g[rea]test degree as in Arithmaticke how gt a number soeu[e]r a man express in many figures yet wn all this is done, & yt we begin to reckon & name this number, ye first figure of all is ye g[rea]test of all: soe wt degrees or titles soeu[e]r a man haue in this world, ye gtest of all is ye first of all, yt he had a being by Creation, for ye distance from nothing to a litle is infinitely more, yn from yt litle to ye best degree of this life, & go remember thy Creator as by being yt he hath done more for thee, yn all ye world besides, & remember him soe too with this consideration, yt since thou hadst a Creator thou wast once nothing he made thee, gaue thee a being, there’s m[atte]re of exaltation; he made thee ex nihilo, thou wast left yn a worme, yr’s m[atte]re of humiliation, but he did not make thee ad nihilum, to returne to nothing againe, yr’s m[atte]re of study & consideration, how to make thy im[m]ortality p[ro]fitable to thee for it is a deadly im[m]mortality, if thou beest im[m]ortall onely for im[m]ortall torm:ts yt being wc we haue from G. shall not returne to nothing, nor yt being wc we haue from men neither, as S:t Bernard saies of ye image of G. imprinted indelebly in mans soule vri potest in gehenna, non exuri, yt soule yt descends to hell carring ye image of G. thither too, & yt cannot neu[e]r be burnt out in hell; soe those images & those impressions wc we haue receiued from men, from n[atu]re, fro[m] ye world, ye image of a Lawier ye image of a Lord, ye image of a bishop may all burne in hell, but they cannot be burnt out not onely tnot those soules, but not those offices shall returne to nothing, but o[u]r condemnation shalbe eu[e]rlastingly aggrauated for the   vse of those offices, & go remember thy Creator, wo as he made thee of nothing shall hold thee still to his glory, though to thy confusion in estate capable of his heauiest iudgm.ts for ye Court of G. is not like other Courts, yt after a surfett of pleasure or g[rea]tnes a man may retyre, after a surfett of sin yr is noe such retyring, as a dissoluing of ye Soule into nothing, & go remember yt he made thee, thou wast nothing & yn wt he made thee; thou canst be nothing againe/

To shut vp this Circle & to returne to ye beginning to excite this p[ar]ticular faculty of ye memory, as we remember G. soe for his sake & in him, Let vs remember one another; in my long absence & farr distance remember mee, as I shall doe yow, in ye eares of yt G. to wm ye farthest East & ye farthest west are but as ye right & left eare in one of vs, we heare wth both o[u]r eares at once, he heares in both places at once, remember me, not my abilities, for wn I consider my Ap[ost]leship into yow, yt I was sent vnto yow I am in St Pavles qvorv[m] ego minimvs I am least of ym yt have beene sent to yow. & wn I consider my infirmities (I know I might iustly lay a heavier name vpon ym) I know I am in this quoru[m], quoru[m] ego maximus, sent to saue sinners of wm I am cheifest; but yet remember my labours, my endeuors at least my desires, to doe yow yt gt service of making sure your election saluation, & I shall yo[u]r religious cheerefullnes in ye hearing ye word, & yo[u]r Xianlike respect of those wo bring this word vnto yow, & of me in p[ar]ticular soe fare aboue my meritt, & soe as yo[u]r eyes yt stay here, & mine yt must be fare off, for all yt distance shall meet eu[e]ry morning in looking vpon ye same sun, & meet eu[e]ry night in looking vpon ye same Moone. soe o[u]r harts may meet morning & evening in [fol. 32v] that God wo sees & heares alike in all distances, yt yow may come vp to him wth yo[u]r prayers in my behalfe, yt I, if I may be of any vse for his glory & your edification in this place, may be restored in this place to yow againe & I may come vp to him wth my praiers in your behalfe; yt wt Paul soeu[e]r shall plant here, or wt Apollo soeu[e]r shall water here, hims: wilbe pleased to giue ye increase. & yt if I neu[e]r meet yow till by seu[e]rall waies we haue mett in ye gates of death, yet wth in ye gates of heauen I may meete yow all, & yr saie to my sauio[u]r of yo[u]r sauio[u]r, yt wc he said to his father & o[u]r father of ym wm thou gauest I haue not lost one. remember me thus yow yt stay in this kingdome of peace, wr noe sword is drawne but ye sword of iustice, as I shall remember yow in these kingdomes, wr ambition on one side & a n[ecessa]ry defeance against eminent p[er]secution one ye other side hath drawne many swords already; And X Iesvs remember is in all his kingdome, to wc though we must saile through a sea, yet it is ye sea of his blood, in wc neu[e]r soule suffred shipwracke; though we must be blowne wth strong windes, wth vehemt sighs & grones for o[u]r sins, yet it is ye spirit of G. yt blowes all yt winde in vs & shall blow away all contrary windes of diffidence in his mercie, It is that kingdome wr we shall all be souldiers, but of one Army, ye L. of Hostes, & all children in one quire, ye G. of harmony & consent; wr all Clients shall retaine but one Aduocate, ye Aduocate of vs all Iesus X; & yet eu[e]ry Client receiue a sentence on his side, not onely in verdict of not guilty, a non imputation of his sins, but a venite Benedicti, a reall p[ar]ticipation of an im[m]ortall crowne of glory, wr yr shalbe noe difference in affections, nor in voice. but we shall all agree as fully & as p[er]fectly in o[u]r Hallilu-iah, & o[u]r gloria in excelsis, as G. ye father & G. ye Son & G. the holy Ghost agreed in their faciamus hominem, we shall praise ye whole Trinity as vnanimly as ye Trinity concur’d in making vs. to end, it is ye kingdome wr we shall end, & yet begin but then, wr we shall have continuall rest, & yet neu[e]r grow lazy; wr we shall haue more strength & noe Enemyes, .. wr we shall liue & neu[e]r dye, wr we shall meet & neu[e]r part, but here we must./

3 Aug: 19, 1624/

Publishing statement

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

Transcription notes

Transcription by Johanna Harris

Transcription proofread by Sebastiaan Verweij.

Transcription coded by Elizabeth Williamson.

The Manuscript

Institution: National Library of Scotland, Edinburgh
Shelfmark: MS 5767
OESJD siglum: L

Manuscript Content

Item no: 1
Locus: ff. 11r-17r
Title: § Math:21.44./ Whosoeuer shall fall on this stone shalbe broken, but on whomsoeuer it shall fall, it will grinde him to powder /
Incipit: Almighty G. made vs for his glory, & his glory is not ye glory of a tyrant
Explicit: manifested vnto vs. to wm wth ye blessed Spirit &c/
Final Rubric: 5o Idus. Aug:
Bibliography: OESJD Vol. VI.1; P&S Vol. II.8

Item no: 2
Locus: ff. 18r-22v
Title: § Iohn: 5.22. The Father iudgeth no man, But hath committed all iudgment to ye Sonne./
Incipit: When our sauiour X forbids vs to cast pearle before swine, we vnderstand
Explicit: sakes he committed all iudgmt to ye Sonne./
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 3
Locus: ff. 24r-27r
Title: § Iohn. 8.15./ I Iudge noe man./
Incipit: The Riuers of Paradice did not all run one way & yet they from one
Explicit: & yet ye Sonne iudges noe man./
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 4
Locus: ff. 28r-32v
Title: § Ecclesiasticus: 12.1. Remember now thy Creator in the daies of thy youth
Incipit: We may consider 2 gt vertues, one for ye society of this life, thankefulnes: & ye other for
Explicit: we must./
Final Rubric: 3 Aug: 19, 1624/
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 5
Locus: ff. 34r-38r
Title: § Colloss: 1.24./ Who now reioyce in my suffrings for yow, & fill vp yt wc is behinde of ye afflictions of Christ in my flesh for his bodies sake which is the Church./
Incipit: We are now to enter into ye handling of ye Doctrine of Euangelicall Counsaills
Explicit: shalbe your crownes, & X Iesus a Crowne of euerlasting glory to vs all
Final Rubric: Amen / 3° Calend: sextilis./
Bibliography: OESJD Vol. IV.2; OESJD Vol. III.16

Item no: 6
Locus: ff. 39r-44r
Title: § Psal: 144.15. Blessed are the People that be soe, yea Blessed are the People whose G. is the L.
Incipit: This first part of this § hath relation to temporall blessings, blessed is ye people
Explicit: wth ye inestimable price of his immortall blood
Final Rubric: to wc glorious Sonne of G. &c.
Bibliography: OESJD Vol. II.5; OESJD Vol. III.2

Item no: 7
Locus: ff. 45r-50r
Title: §.1 Tim: 3.16./ And without Controuersie great is ye Mistery of Godlynesse G. was manifested in the flesh; iustified in ye spirit: seene of Angells; preached vnto ye Gentiles; beleiued on in the world; receiued vp into Glory.
Incipit: This is ye § for an howreglasse: If G. would afford me Ezechias signe, vt reuertatur
Explicit: price of his incorruptible blood.
Final Rubric: To wc glorious Sonne of G. &c./ coram 92g2.)
Bibliography: OESJD Vol. II.6; P&S Vol. III.9

Item no: 8
Locus: ff. 51r-56v
Title: § Psal: 38.9. Lord all my desire is before thee, & my groaning is not hid from thee./
Incipit: The whole Psalm hath 2 parts. 1. a prayer & yn a reason of yt prayer. ye prayer hath
Explicit: but ordained by ye Xh./
Final Rubric: Τελοσ 11˚. Septemb: 1624.
Bibliography: OESJD Vol. IV.8; P&S Vol. II.6

Physical Description

Material: Paper, quarto. 195 X 145 mm.
Foliation: Foliation in pencil, modern and consecutive.
Collation: The binding is too tight for full collation.
Condition: The manuscript is in reasonably good condition. Up to f. 5, the leaves are reinforced in the binding (mounted in modern guards), probably owing to earlier damage. The outer edges to several leaves have also been repaired. Occasionally text written close onto the outer margins is very difficult to read due to soiling, resulting in some minor loss.

Hand(s) description

All Donne’s sermons, and the remainder of the manuscript, are written by a single scribe. Donne’s sermons are written in a very small but rather neat mixed hand with some secretary forms. The script is noticeably smaller than elsewhere in the manuscript. Observing a generous left-hand margin (employed for annotations), the scribe writes very close to the top and right margins. Common abbreviations are very extensively used, often by use of a raised superscript letter. Less frequent but commonly employed by this scribe are abbreviations ‘gt’ for ‘great’ (cf. ‘gtest', ‘gtness’); ‘agst’ for ‘against’; ‘dd’ or ‘ddd’ for ‘deliver’ or ‘delivered’; ‘X’ for ‘Christ’ and 'Xh' for 'Church'. The scribe also often writes ‘go’ for ‘ergo’, or ‘therefore’. The scribe occasionally writes a slightly more upright and less cursive script (also with italic instead of Greek ‘e’), for titles, marginal annotations, and quotations, but letterforms are frequently mixed, making it more difficult to isolate this ‘italic’ hand. On the evidence of a series of dated colophons to the sermon on ff. 2-10 (not Donne’s), and Donne’s sermons 1, 4, 5, and 8, transcription of all material on ff. 2-56v took place in around six weeks: from 3 August to 11 September 1624. With sermons 7 and 8, the scribe also added some small notes in a cypher, the key for which was provided by Augustus Jessopp (f. 38v); since these notes hide nothing of importance, they were likely for practice. Four pages (ff. 28r, 29v, 30v, 54v) feature marginal annotations that are not integral to the sermon text and, being more reflective (starting ‘Remember …’, were perhaps not present in L’s exemplar. They may have been entered at a later date, with a thinner and scratchier pen. These notes are still likely (but not certainly) the work of the main scribe.

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