OESJD IV.11; on John 5.22

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Two
Sermons
preach’d at Lincolnes
Inn on Sunday the 30:
of Ia: 1619 the one in ye
forenoone ye other in
the after-noone by Do: Dunn

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The Text
The Father iudgeth
noe man
But hath committed
all Iudg:
ment to the Sonne
Iohn 5:22:

When our Sauiour Christ forbidds vs*, to cast Pearle before Swyne, wee vnderstand ordinarilye*Math: 7: 6: in that place, that by Pearle; are vnderstood the Scriptures: and when wee consider the naturall generac[i]on and production of Pearle, that they growe bigger and bigger, by a continuall succession and devoluc[i]on of dewe, or other glutinous moisture that falls vppon them, and their condenses and hardenes, Soe that p a Pearle is but a bodye of many Shells, many crusts, many films, many Coates emorap’d vppon one another, To this Scripture wch wee have in hand, doth that metaphor of Pearle verye p[ro]perlye appertaine, because o[u]r Savio[u]r Christ in this Chapter vndertaking to prove his owne divinitye, and godhead to the Iewes, whoe acknowledg’d and confess’d the Father to be god, but denied it of him, he foldes and wrapes vpp reason vpon reason, argumt vpo[n] Argumt, that all thinges are com[m]on betweene the Father and him, that whatsoever the Father does, he does, What soever the Father is, hee is; For, first he saies, that he is a p[ar]tner, a Cooperato[u]r wth the Father,
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Iohn 5: 17: in the pr[e]sent administration and governemt of the world, My Father worketh hitherto and I worke well, if the Father doe ease himselfe vpon Instrumts nowe, yet, was it soe from the beginning had he Iohn 5: 19: a parte in the Creation! yes, what thinges soeuer the father doth, those allsoe doth the Sonne likewise: But doth this extend to the workes p[ro]p[er]ly and naturallye belonging to God, to the remission of Sinnes, to the infusion of Grace, to the spirrituall resurrection of them, that are dead Iohn 5: 21: in their iniquityes? yes even to that too; for, as the father raiseth vp the dead, and quickneth them, euen soe the Sonne quickneth whom he will. But hath not this power of his a determinac[i]on, an expirac[i]on? shall it Iohn 5: 27: not end, at least, when the world end? noe, not then, For God hath giuen him authoritye to execute Iudgment, because he is the sonne of man. Is there then noe Supersedeas vpon this Comission! Is the Sonne equall wth the Father in o[u]r eternall election, in o[u]r Creation, in ye meanes of o[u]r Salvation, in the last Iudgment, in all? in all Omne Iudicium, God hath com[m]itted all Iudgment to the Sonne. And here is the Pearle made vpp, the dewe of Gods grace sprinckled vpon yo[u]r Soules, the beames of Gods spirrit shed vppon yo[u]r Soules, that effectuall & working knowledg, that hee whoe dyed for yo[u]r Salvac[i]on, is p[er]fitt God, as well as p[er]fitt man, fitt and willing to accomplish that Salvac[i]on

DiuisioIn handling then this Iudgment, wch is a word yt embraces and comprehends all, All, fro[m] o[u]r election, where noe merritt, nor future actions of o[u]rs were considered by God, to o[u]r fruition, and possession of that election, where all o[u]r actions shalbe consider’d and recompenc’d by him, wee shall see first, That Iudgment belongs p[ro]perlye to God: and Secondlye, that God the Father, whom wee consider to be the roote and Fou[n]taine of the dietye, can noe more devest his Iudgment, then he can his godhead: and therefore in the third place, wee consider, what that Comitting of Iudgment, wch is menc[i]oned here, imports and then to who[m] it is comitted, To the Sonne. And lastlye the largnes of that Comissio[n], omne, all Iudgment, Soe that wee cannot carry o[u]r thoughts Soe high, or soe farre backwards as to thinke of any Iudgment given vpon vs in gods p[u]rpose or decree, wth out relac[i]on to Christ: nor soe farre forward, as to thinke, that there shalbe a Iudgmt given vpon vs, according to our good Morall dispositions or actions, but according to o[u]r appr[e]henc[i]on & im[m]itac[i]on of Christ Iudgmt is a p[ro]per and inseparable charact[er] of God, thats first. the Father cannott divest himselfe of that, thats next. the third is, that he hath com[m]itted it to another: and then, the p[er]son that is his delegate, is his onlye Sonne and lastlye his power is everlasting, and that Iudgmt daye, that belonges to him, hath, and shall last, fro[m] o[u]r first election, through the participac[i]on of the meanes pr[e]pared by him, in his Church, to o[u]r association and vnion wth him in glorye: and soe ye whole circle of tyme, and before tyme was, and when tyme shall be noe more, makes vp but one Iudgment daye, to him, to whom, the Father, who Iudgeth noe man, hath co[m]mitted all Iudgment

1: Parte Iudicium dei First then, Iudgment app[er]taines to God. It is his, in criminall causes: vindicta mihi, vengeance is myne, I will repaye saith the Lord. It is soe in Civill things too, for god himselfe is p[ro]prietary
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of all. Domini est terra et plenitudo eius: thearth is the Lords, and all Rom: 12: 19: that is in, and on the earth, yo[u]r Silver is myne and yo[u]r Gould is myne, saies the Prophett, and the beasts one a thousand mou[n]taines are myne, Saies Dauid. you are vsufructuaryes of them, but I am p[ro]prietarie: noe attribute of god is soe often iterated in the Scriptures, noe Acte of God soe often inculcated, as this of Iudge, and Iudgment:, noe word concerning God soe often repeated but it is brought to the height, wher{e} in that place of the Psalme, where wee read, God iudgeth amonge you psal: 82: 1: Gods, the Latine Church ever read it Deus diuidicat deos, God iudgeth the Gods themselves. for, though god saie of Iudges, and Magistrats, Ego dixi dii estis. I have said you are gods (and if god saye it, whoe shall gaine saie it) yet he saies too, Moriemini sicut ho[m]i[n]es: the greatest Gods vpon earth dye like men: and if that be not humiliac[i]on inough, there is more threatned in that wch followes, yea shall fall like one of the Princes: for the fall of a Prince involues the ruine of many others too, and it fills the world wth horro[u]r for the pr[e]sent, & ominious discourse for the future. But the farthest of all, is, Deus diuidicat Deos, even theis Iudges must come to his Iudgmt, that therefore ytPsalme wch begins soe, is Concluded thus, Surge Domine, Arise o god, and Iudge the earth: If he have power to iudge the earth, he is God, and even in god himselfe it is expressed as a kind of rising, as some exaltac[i]on of his power, that he is to iudge, And that place in the begin[n]ing of that Psalme, in any of the Au[n]cients read in the future Diiudicabit, God shall Iudge the gods, because the frame of the Psalme seemes to referre it, to the last iudgmt. Tertullian reads it Diuidicauit, as a thing Past, God hath iudged in all tymes, and the letter of the Text requires it to be in the present Dijudicat. Collect all, and iudgment is soe essentiall to God, as that it is Coeternall wth him, he hath, he doth, and he will iudge the world, and ye iudges of ye world. other Iudges dye like men, weakelye, and they fall thats worse ignominiouslye, and they fall like Princes, thats worse, fearefullye, and yet scornefullye: And when they are dead and falne, they rise noe more to execute Iudgment, but to have iudgment executed vpon them, the Lord dyes not, nor he falls not, and if he seeme to slumber, ye Martyrs vnder the Alter awake him, wth their vsquequo domine, how long, O Lo: before thou execute Iudgmt? and he will arise and iudge the world, for Iudgment is his. God putteth downe owne, and setteth vp another, Saies Davyd. where hath he that power? why, God is the iudge, not a Iudge, but The Iudge, and in that right, he putteth downe one, & setteth vp another

Nowe for this Iudgment wch­ wee place in God, we must consider in god 3: motions 3: apprehenc[i]ons 3: kinds of Iudgmt. First God hath Iudicium detestac[i]o[n]is God doth naturally know, & therefore naturallye detest evill for, noe man in the extreamest corrupc[i]on of nature, is yet falne soe farre, as to loue or approve evills, at ye same tyme, that he knowes and acknowledges it to be euill. But wee are soe blinde, in the knowledge of euill, that wee needed that great
[catchword(s): supplement]

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Supplement and assistance of the lawe it selfe to make vs knowe what was euill. Moses magnifyes (and iustlye) the Lawe. non appropin quauit, Saies Moses, God came not soe neare to any nation as to the Iewes, Non caliter fecit, Saies Moses, God dealt not Soe well wth any nation, as wth the Iewes, and wherein! because he had given them a Lawe And yet wee Rom: 3: .20: see the greatest dignitye of this Lawe, to be, that by the Lawe is the knowledge of Sinne? for, though by the Lawe of nature written in our hearts, there be some condemnac[i]on of Some Synnes, yet to know yt everye Sinne was treason against God, to know that every Sinne hath the reward of death and eternall death annexed to it, this knowledge wee have onlye by the Lawe. Now, if man will pr[e]tend to be a Iudge, what an exact knowledge of the Lawe is required at his hand? For Some things are Sinnes to one Nation, wch are not soe to another: As, where the iust authoritye of the law full Magistrate, changes the nature of the thinge, and makes a thing naturallye indifferent, necessary to them, whoe are vnder his obedience. Some thinges are Sinnes at one tyme, wch are not soe at another: As all the Ceremoniall lawe created newe sinnes, wch were not sinnes before that lawe was given, nor synce it expired. Some  thinges are sinnes in a man nowe, wch will not be sinnes in the same man to morrow: As when a man hath Contracted a iust scruple against any p[ar]ticuler action, it is a Synne to doe it during the Scruple, and it may be sinne in him, to omitt hit, when he hath devested the Scruple onlye God hath Iudicium detestac[i]o[n]is, he knowes, and therefore detests evill, And therefore flatter not thy selfe, wth a tush, God sees it not, or, tush God cares not, doth it disquiett him, or trouble his rest in heaven, that I breake his Saboath here? doth it wound his bodye, or draw his bloud there, that I sweare by his body and blood here? doth it corrupt any of his virgins there, that I sollicite the chastitye of a woma[n] here? are his martyres wthdrawne from their Allegiance, or retarded in y[ou]r service to him there, because I dare not defend his cause, nor speake for him, nor fight for him here? Beloved as it is a degree of sup[er]stic[i]on, and an effect of an indiscreat zeale p[er]chaunce, to be too forward in making indifferent things necessary, and soe to imprinte the nature & sting of Sinne, where naturallye it is not, Soe certainelye it is a more Slipperye and irreligious thinge, to be too apt to call things meerelye indifferent, and to forgett, that even in eating and drinking, waking and sleeping, the glorye of god is entermingled. As if wee knewe exactlye the prescience and fore=knowledge of god, there could be nothing contingent or casuall, (for, though there be a contingencye in the nature of the thinge, yet it is certaine to God) Soe, if we consider’d duelye, wherein the glorye of god might be p[ro]mou’d in every action of o[u]rs, there could scarse be any acc[i]on soe indifferent, but that the glorye of God, would turne the scale, and make it necessary to mee at that tyme: But then private interests, and private respects, create a newe indiffere[n]cy, to my apprehenc[i]on, and calls me to consider that thinge, as it is in nature, and not as it is condicon’d wth the circu[m]stance of the glorye of god, and soe I loose that Iudiciu[m] detestac[i]o[n]is, wch onelye god hath absolutelye, and
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p[er]fectlye, to knowe, and therefore to detest evill. And soe he is a Iudge

As he is a Iudge soe, Iudicat rem, he iudges the nature of the Iudiciu[m] discrec[i]o[n]is thinge: he is soe too, as he hath Iudicium discrecio[n]is, & Soe, Iudicat persona[m]. he knowes what is evill, and he descernes when thou com[m]ittst that evill. here you faine to supplye defects of lawes, that things done in one Cou[n]try maye be tryed in another; and that in offences of high nature, transmarine offences may be enquir’d and tryed here. But, as the p[ro]phet saies, whoe Esai 40: 12: measured the waters in the  hollowe of his hand, or meates out ye heauens wth a Span, whoe comprehended the dust of the earth in a measure, or waigh’d the mou[n]taines in a scale? Soe I saye, whoe hath devided heaven into Shires, or p[ar]ishes, or lymitted the territorytnes or Iurisdicc[i]ons there, that God should not haue and exercise Iudicium discrec[i]onis, the power of discerning all acc[i]ons in all places! when there was noe more to be seene, nor consider’d vpon the whole earth, but the garden of Paradise, (for, from the begin[n]ing delitiæ dius esse cum filiis hominum, Gods delight was to be wth the Sonnes of men, and man onlye there) shall wee not diminish God, nor speake too vulgarlye of him, to saye, that he hover’d like a falcon over Paradise, and that from that heigth of heaven, the peircinge eye of god sawe soe litle a thing as the forbidden fruite, and what became of that, and the reaching eare of God heard the hissing of the serpent, and the whispering of the woman, and what was concluded vpon that! shall wee thinke yt litle to have seene things done in Paradise, when there was nothing els to direct his eye, nothing els to distract his cou[n]sailes, nothing els done vpon the face of ye earth! Take the earth now, as it is replenished, and take it either as it is torne and crumbled into ragges and Shivers, not a Kingdome, not a Familye, not a man agreeing wth him selfe, or take it in that concord wch is in it, as all the kings of the earth sett themselues, and all the rulers of ye earth psal: 2: 2: take counsell togither against the Lord, take it in this vnion, or this disvnion, in this concord, or this discord, still the Lo: that sitteth in the heav’ns discernes all, lookes at all, laughes at all, and hath them in derision. Earthlye Iudges have their distinctions, and soe their restricc[i]ons: Some thinges they cannot knowe; what mortall man can knowe all? Some things they cannot take knowledge off, for they are bound to evidence. But god hath Iudicium discrec[i]onis, noe mist, Noe cloud, noe darknes, noe disguise keepe him from discerning and iudging all o[u]r actions. And soe he is a Iudge too/

And he is soe lastlye, as he hath Iudium retributionis. God Iudicium retributionis knowes what is evill, he knowes when that evill is done, and he knowes howe to punish and recompence that evill, for the office of a Iudge, whoe iudges according to a lawe, being, not to contract, nor to extend that lawe, but to declare what was the true meaning of the. lawe-maker when he made that lawe, God hath this Iudgment in p[er]fecc[i]on, because he himselfe made that lawe, by wch he Iudges. and therefore, when he hath said, morte morieris, If thou doe this, thou shalt dye a double death. 1: Sam: 2: 15 when he hath said Stipendium peccati mors est, euerye sinne shalbe rewarded with death. If I sinne against the Lord, whoe shall intreate for mee? whoe shall give any either interpr[e]tac[i]on, any modificac[i]on, anye non-obstante vpon his Lawe, in my behalfe when he comes to iudge me,
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according to that lawe, wch himselfe hath made, whoe shall thinke to delude the Iudge, and saie surelye this was not the meaning of the law-giver, when he whoe is the iudge, was the lawe-maker too/

Sine Appellacone And then, as god is iudge in all those three respects, soe is he a iudge in them all, sine appellacone, and Sine Iudiciis: Man cannot appeale from god, god needs noe evidence from man. for, for the appeale first, to whom should wee appeale from the Sou[er]aigne? wrangle as long as wee will, who is cheife iustice, and wch Cou[r]te hath iurisdicc[i]on over another, I knowe the Chiefe Iustice, and I knowe the Sou[er]aigne Cou[r]te, ye kinge of heaven and earth shall send his ministring Spirritts, his Angells, to the wombe and bowells of the earth, and to the bosome and bottome of the Sea, and earth and Sea, must deliver Corpus cum causa, all the bodyes of the dead, and all their acc[i]ons, to receive a Iudgmt in his Cou[r]te: when it wilbe but an erronious, and frivelous appeale, to call to the hills to fall downe vppon us, and to the Mou[n]taines to cover and hide vs, from the wrath full Iudgmt of god

He is Iudge then Sine Appellacone, wth out any Appeale, fro[m] him, he is soe too, Sine Iudiciis wthout needing any evidence from vs. Nowe if I be warie in my Actions here, incarnate divills, detractors & informrs cannot accuse mee. If my Sinne come not to acc[i]on, but lye onely in my hart, the divill him selfe whoe is the Accuser of the brethren, hath noe evidence pro: 24: 12: against mee, But god. knowes the harte, doth not he that pondereth the harte vnderstand it? where it is not in that fainte word, wch the vulgar edic[i]on hath expressed it in, Inspecto[u]r Cordium, that god sees the harte, But the word is Tochen, wch signifyes everye where, to waigh, to number, pro: 16: 2: to search, to examyne, as the word is vsed by Solomon againe, The Lord waigheth the Spirrits, and it must be a steadye hand, and exacte scales, that shall waigh Spiritts, Soe that neither man, nor Divyll, nay, nor my selfe give evidence against mee, yet, though I knowe nothing by my selfe, I am not thereby iustifyed. Why? where  is the further daunger? In this wch1: Cor: 4: 4: followes there in St Paule, He that iudges mee is the Lo:, and the Lord hath meanes to knowe my harte, better then my selfe. And therefore as psal: 42: 8: St Augustine makes vse of those wordes, Abissus Abissum invocat, one depth calls vpon another, The infinite depth of my sinnes, must call vpon the more infinite depth of gods mercye, for, if god, whoe is iudge in all theis  respects, Iudicio detestaconis, he knowes & abhorres Evill, and Iudicio Discretionis, he discernes every evill p[er]son, and every Evill action, and Iudicio Retributionis, he can and will recompence euill wth evill, and all these Sine Appellac[i]one, wee cannot appeale from him, and Sine Iudiciis, he needs noe evidence from vs, If this Iudge enter into iudgment wth mee, not onlye not I, but not the most righteous man, noe nor the Church, whom he hath wash’d in his bloud, that shee might be w thout Spott or wrinkle, shall appeare righteous in his Sight/

2 parte This being then thus, that Iudgmt is an inseperable Character pater of God, and God the Father being, fons dietatis, the roote, and spring of the whole dietie, howe is it said, that the father iudgeth noe man! not that wee should conceiue a wearines, and retireing in the Father, or discharging of him selfe vpon the Shoulders, and labors of another, in the administrac[i]on and iudging of this world for, as it is truly
[catchword(s): said]

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Said, that god rested the Seaventh daye (that is, he rested from working in that kinde, from creating) Soe it is true that Christ saies here, my Father worketh yet, and I worke: And soe as it is truely said here, the Father iudgeth noe man, it is truelye said by Christ too, of the Father, I seeke not myne owne glorye, there is one that seeketh & Iohn 8: 50: iudgeth. still it is true, that god hath Iudiciu[m] detestac[i]onis (thy eyes are pure eyes O Lord, and cannot behold iniquitye Saies the Prophett) Still it is true that he hath Iudiciu[m] discrec[i]onis, (because they committed Iere: 29: 23: villany in Israell, euen I knowe it, saith the Lord. Still it is true, that he hath Iudicium Retribaconis (the Lord killeth and maketh 1: Sam: 2: 6: aliue, he bringeth downe to the graue, and bringeth vp) Still it is true, that he hath all theis Sine Appellac[i]one (for, goe to the sea, or earth, or hell, as dauid makes the distribuc[i]on, and god is there) and he hath them Sine Iudiciis (for our wittnes is in heauen, and our record on Iob: 16:19: high) All this is vndeniable true, and besydes this, the great name of God, by wch he is first called in the Scriptures, Elehm, is not inconveniently deriv’d from Elah, wch is, Iurare, to Sweare,: God is able as a Iudge, to minister an oath vnto vs, and to draw evidence from o[u]r owne consciences, against o[u]r selves. Soe that then, the Father iudges still, but he iudges as god, and not as the Father. In the three great Iudgmts of God, the whole Trinitye iudges. In the first iudgmt, before all tymes, wch was, gods iudiciary Seperating of vessells of hono[u]r from vessells of dishono[u]r, in o[u]r election, and reprobac[i]on, In his Second Iudgmt, wch is in execuc[i]on now, wch is, gods iudiciary Seperating of Servants from Enemyes, in ye seales, and in the administrac[i]on of the Christian church, and in the last iudgment, wch shall be gods iudiciary seperating of sheepe from Goates, to everlasting glorye or condemnation, in all these three Iudgments all the three p[er]sons of the Trynitye are Iudged. Consider God alltogither, and soe in all outward workes, all the Trinitye concurres, because all are but one God. But consider god in relac[i]on, in distinct p[er]sons, and soe the Severall p[er]sons of the Trynitye doe some things in wch the other p[er]sons are not interessed. The Sonne had not a generac[i]on fro[m] himselfe, Soe, as he had from the Father, and from the holye ghost, as a distinct p[er]son, he had none at all. The Holy Ghost had a p[ro]ceeding from the Father and the Sonne, but from the Sonne, as a p[er]son who had his generac[i]on from another, but not Soe from the Father. Not to stray into cloudes or perplexities in this Contemplac[i]on, God, that is, The whole Trynitye iudges still: but soe, as the Sonne iudgeth, the Father iudgeth not for that Iudgment he hath comitted/

That wee maye husband our houre well, and reserve as much commisit as wee can, for o[u]r two last considerac[i]ons, the Cui, and Quid, to whom, and thats to the Sonne, and what he hath comitted, and thats all Iudgmt, wee will not stand much vpon this: more needs not, then this, that god in his wisedome foreseeing, that man for his weaknes would not be able to settle himselfe vpon the considerac[i]on of god, and his iudgmts, as they are meerelye heavenlye and Spirrituall, out of his aboundant goodnes hath established a iudgmt, and ordain’d a iudge vpon earth, like himself, and like our selves too: that as noe man hath seene god, Soe noe man
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Should goe about to see his vnsearchable decrees and Iudgmts, but rest in those Sencible and visible meanes, wch he hath afforded, that is, Chr: Iesus speaking in his Church, and applying his bloud vnto vs, in the Sacraments to the worlds end: God might have suffered Abraham to rest, in the first generall promise, Semen mulieris, the Seed of the woman shall bruise the Serpents head, but he would bring it neerer, to a visible, to a p[er]sonall Covenante, In Semine tuo, in thy seed shall all nations be blessed he might well have lett him rest in that app[ro]priac[i]on of the p[ro]mise to his race, but he would p[ro]ceed further, and seale it, wth a sensible seale in his flesh, wth Circu[m]cition, he might haue lett him rest in that ratificac[i]on, that a Messias should come by that waye, but he would refresh it by a continuall succession of Prophetts till that Messias should come, and nowe, that he is come and gone, still god p[u]rsues the same waye, howe should they beleeue except they heare; and therefore god evermore supplyes his Church, wth visible, and sencible meanes: and knowing the naturall inclynac[i]on of man, whoe, when he cannot haue, or cannot comprehend the originall and protetype desires to satisfye and refresh himselfe wth a picture, a repr[e]sentac[i]on, soe, though god have forbidden vs that Slippery, and frevelous, and dau[n]gerous vse of graven images, Colos: 1: 15: yet he hath afforded vs his Sonne, who is the image of the inuisible god, and soe more p[ro]portionall to vs, more apprehensible by vs and soe this comitting is noe more, but that god in another forme, then that of god, hath manifested his power of Iudginge. And this comitting, this manifestinge, is in filio, in his Sonne/

But in o[u]r entrance into the handling of this, wee aske onelye this question, Cui filio? to wch Sonne of God, is this comission given! not that God hath more Sonnes then one, but because that one Sonne, is his Sonne, by a two fould filiac[i]on, by an externall and vnexpressible generac[i]on, and by a temporary, but miraculous incarnac[i]on, in wch of these rights is this comission deriv’d vpon him? doth he iudge, as he is the sonne of god, or as he is the Sonne of man? I am not ordinarilye bold in determi[n]ing points, (especially if they were fundamentall) wherein I fynde the Fathers among themselves, and the Schoole in it selfe, and reverend devynes of the reformac[i]on among themselves, to differ: But yet neith[e]r am I willing to raise doubts, and leave the auditory vnsatisfyed, and vnsettled wee are not vpon a Lecture, but vpon a Sermon, and therefore wee will not multiplye varietye of opinions. Summe vp the Fathers vpon one Syde in St Ambrose mouth, and they will sale wth him, dedit vtiq[ue] generando, non largiendo. God gave his Sonne, this comission then, (and when was that then) then he begott him, and then he must haue it by his eternall generac[i]on, as the Sonne of god. Summe vp the Fathers vpon the other syde in StAugust: mouth, and there they will say wth him, that it is Soe cleare, and soe certaine, yt wtsoever is sayd in the scripture, to be comitted or given to Christ, belongs to Christ as the Sonne of man, and not as the Sonne of God, as that the other opinion cannot be maintain’d. And at this distance wee shall never bring them to meete. But take in this Rule, Iudiciu[m] conuenit ei homo, causa vt deus, God hath given Christ this Com[m]issio[n] as man, but Christ had not beene capable of this Com[m]ission, if hee
[fol. 71r]
had not beene god too, and Soe it is easilye reconcil’d, If wee shall hold simplye to the letter of the text, Pater dedit, then it will seeme to have bene comitted to him in his eternall generac[i]on, because that was a worke of the Fathers onlye, and in that generac[i]on, the Holye Ghost had noe p[ar]te. But since in this Iudgment, wch is nowe comitted vnto him, the holye Ghost hath a p[ar]te, (for, as wee said before, ye Iudgmt is an acte of the whole Trynitye) wee must looke for a comissio[n] fro[m] the whole Trynitye: and that is, as he is man: for Tota Trinitas vnicit August: humanitatem, the Hipostaticall vnion of God and man, in the p[er]son of Christ: was a worke of the whole Trinitye

Taking it then Soe settled, that the capacitye of this Iudgment, and (if wee saye Soe) the future title to it, was given to him as god, by his essence, in his eternall generac[i]on, by wch, non vitæ Cyrill particeps, sed uita naturaliter est, wee cannot saye, that Christ hath liffe, but that he is liffe, and The life, for whatsoever  ye fath[e]r is, excepting onely the name and relac[i]on of Father, ye Capacitye, the Abillitye is in him eternallye, before any imaginable, nay possible considerac[i]on of tyme, But the power of the Actuall execuc[i]on of this Iudgment, wch is given, and is comitted is in him, as man:  because, as the same father saies, ad hominem dicit[ur], quid habes q[uo]d non accepisti, whe[n]St Paule saies, what hast thou which thou hast not receiued, he askes that question of man:  that wch is receuied, is receiu’d as man, for as Bellarmine in a place where he disposes himselfe to quarrell, att de Christo l. 2. Ch: 19 some forme of words of Calui[n]s, though he confesse the matter to be true, and, (as he calles it the matter) Catholique, Saies Essentia[m] genitam negamus. wee confesse that Christ hath not his essence fro[m] his father by generac[i]on the relac[i]on, the filiac[i]on he hath from his father, hee hath the name of Sonne, but he hath not this execuc[i]on of this Iudgment, by that relac[i]on, by that filiac[i]on: still as he is the Sonne of God, he hath the Capacitie, as the Sonne of man, he hath the execuc[i]on, and therefore, prosp[er], that followes St August: lymitts it, p[er]chance too narrowly to the verye flesh, to the humanitye, Ipsa, (not Ipse) erit iudex, quæ sub iudice stetit, and ipsa iudicabit, quæ iudicata est, where he places not this iudgment vpon the mixt p[er]son, (wch is the safest waye) of God and man, but vpon man alone*, God hath appoynted a daye, In wchActes 17: 31: he will iudge the world, in righteousnes, but by whom? by that man whom he hath ordayned. God will iudge still, but still in Christ, And therefore saies St August: vpon thos words, Arise O God, and iudge Aug: in psal: 82: 6: the earth, Cui deo diuitur surge, nisi ei qui dorminit: what God doth Dauid call vpon to arise, but that God whoe laid downe to sleep in the graue? as though he should saye, (saies Augustine) dorministi iudicatus a terra, surge et iudica terram, Soe that to collect all, though Iudgmt be Such a character of god, as god cannot devest, yet the father hath committed Such a Iudgmt to the Sonne, as none but he can execute/

And what is that! omne Iudicium, All Iudgmt, that is omne iudiciu[m] omne imperium, omnem potestatem, It is pr[e]sented in the name of Iudgment, but it involues all. It is literally and p[ar]ticulerly Iudgmt in St Iohn, The father hath giuen him authoritye to execute Iudgmt, Iohn 5: 27 It is extended vnto power, in St Mathew, all power is giuen vnto Math 28: 18:
[fol. 71v]
mee, in heauen and in earth, and it is enlarg’d as farre further as can Math: 28:17 11:27 be expressed, or conceiu’d in another place of StMathew. All things are deliuered vnto mee of my Father. Now all this our Savio[u]r Christ Iesus expresses, either per carnem, or att least in Carne. whatsoever  the Father doth, the Sonne does too, in Carne, because nowe there is an inseperable vnion betweene god, and the humane nature. The Father creats newe Soules every daye; in the innaminac[i]on of Children, and ySonne creats them wth him the Father concurres wth all Second causes, as the first moving cause of all, in naturall things, and all this the Sonne does too, but all this is Carne, though he be in o[u]r humaine flesh, he is not the lesse able to doe the acts belonging to the godhead. but per carnem, by the Flesh, instrumentallye, visiblye he executes Iudgmt, because he is the Sonne of man God hath beene soe indulgent to man, as that there Should be noe Iudgment given vpon man, but man should giue it/

Christ then having all Iudgment, or refresh to yo[u]r memories, those three Iudgments wch wee touched vpon before, first ye Iudgmt of o[u]r elecc[i]on, Severing of vessells of hono[u]r, and dishono[u]r, next ye Iudgmt of o[u]r iustificac[i]on here, Severing of Freinds from Enemyes, and then ye IudgmtIudicium electionis of o[u]r glorifycac[i]on, Severing of Sheepe from Goates. And for the first, of o[u]r elecc[i]on, as if I were vnder the condemnac[i]on of the lawe, for some capitall offence, and going to execuc[i]on, and the kings mercye expresse in a seald p[ar]don, were, presented, I should not stand to enquire what mov’d the kinge to doe it, what he said to any bodye els, what any body els said to him, what he sawe in mee, or what he lookt for at my handes, but to embrace that mercie cheerefully and thankfully, and attribute it onlye to his aboundant goodnes, for when I consider my selfe, to haue beene lett fall into this world, in massa damnata, vnder the generall condemnac[i]on of mankind, and yett by the working of gods Spiritt, I find at first a desire, and after a modest assurance, that I am deliver’d from that condemnac[i]on/ I enquire not what god did in his bed chamber, in his Cabinett cou[n]cell, in his eternall decree; I know that he hath made Iudicium electionis in Christ Iesus: and therefore that I maye knowe, whether I doe not deceiue my selfe, in pr[e]suming my selfe to be of that number, I come downe, and examyne my selfe whether I can truely tell my conscience, that Ch: Iesus dyed for mee: wch I cannot doe, If I haue not a desire and an endevo[u]r to conforme my selfe vnto him: and if I doe yt, there I fynd my pr[e]destinac[i]on, I am a christian, and I will not offer to goe before my Mr Ch: Iesus: I cannot be sav’d before there was a Savio[u]r: In Chri: Iesus is omne Iudicium, all Iudgmt, and therefore the Iudgment of elecc[i]on, the first Seperac[i]on of vessells of hono[u]r and dishono[u]r, in elecc[i]on, and reprobac[i]on was in Christ Iesus

Iudiciu[m] Iusti ficac[i]onis Much more evidently is the Second Iudgment of o[u]r Iustificac[i]on, by meanes ordain’d in the Christian Church, the Iudgmt of Christ. It is the gospell of Christ wch is preach’d to you there, it is the bloud of Ch: wch is pr[e]sented to you there; there is noe other name given vnd[e]r heauen whereby you should be Saved, there are noe other meanes giuen, wherein Salvac[i]on should be applyed in his name, but thos wch he hath instituted in his Church. Soe that when I come to the Second Iudgmt, to try wheth[e]r
[fol. 72r]
I stand iustifyed in the Sight of god or noe, I come for that Iudgment to Christ in his Church, doe I remember that I Contracted wth Ch: Iesus when I tooke the name of a Christian, att my entrance into his Church, by baptisme? doe I fynd that I endevoured to p[er]forme thos condic[i]ons? doe I fynd a remorse when I have not p[er]formed them? doe I feele the message of remission of Sinnes applyed to mee, when I heare the gracious p[ro]mises of his gospell, Shedd vpon repentant Sinners, from the mouth of his minister? have I a true and Solidd consolac[i]on, wthout shifte or disguise, or flattering of my conscience, when I receiue the Seale of his p[ar]don in the Sacramt? Beloved, not in any morall integritye, not in keeping the conscience of an honest man in generall, but in vsing well the meanes, ordain’d by Christ in the Christian Church, am I iustifyed: and therefore, this Iudgment of Iustificac[i]on is his too/

And then, the third, and last iudgemt, wch is the Iudgment of Iudiciu[m] glorificac[i]onis glorificac[i]on, thats easilye agreed by all, that it app[er]taines vnto Christ, Idem Iesus, the same Iesus that assended shall come to Iudgmtvidebunt quem pupugerunt, Euery eye shall see him, and they allso wth Apoc: 1: 7: peirc’d him. Then the Sonne of man shall come in glorye, and he, as man shall giue the Iudgmt, for things donne, or omitted towards him as man: for not feeding, for not clothing, for not harboring, for not visyting, The Summe of all is, that this is the overflowing goodnes of god, that he deales wth man, by the Sonne of man: and that he hath soe given all Iudgment to the Sonne, as yt, if you would be tryed by ye first iudgement, are you elected, or noe? the issue is, doe you beleeve in Christ Iesus, or noe? If you would be tryed by the Second Iudgmt, ar you iustifyed, or noe, the issue is, doe you fynd comforte in the applycac[i]on of the word, and Sacramts of Christ Iesus: or noe? If you would be tryed by the third Iudgmt, doe you expect a glorificac[i]on; or noe, the issue is, are you soe reconcild to Christ Iesus now, by hartye repentance for Sinnes past, and by a detestac[i]on of occasions of future Sinnes, that you durst wellcome that Angell, which should come at this tyme, and sweare that tyme Should be noe more, that yo[u]r transmigrac[i]on out of this world should be this minute, and yt this minute, you might saye vnfaynedlye, and effectually, veni domine Iesu, come Lord Iesus come quicklye, come nowe, If this be yo[u]r state, then are yee p[ar]takers of all that blessednes, wch the Father intended to you, when for yo[u]r Sakes, he com[m]itted all Iudgmt to the Sonne/

Finis
of the first Sermo[n] prea
ched at
lincolnes Inn in ye fore[n]oone
by Doc:
Dunn on Sunday 30: Ia: 1619

PUBLISHING STATEMENT

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 NOTES

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.

THE MANUSCRIPT

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

MANUSCRIPT CONTENT

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

PHYSICAL DESCRIPTION

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.

HAND(S) DESCRIPTION

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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