OESJD IV.12; on John 8.15

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Sermon in

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The Text
I iudge noe man
Iohn 8∙ 15∙

The Riuers of paradice did not all runne one waye, and yet they flow’d from one head. The sentences of the Scriptures flowe all from one head, from the holye Ghost, and yet they seeme to pr[e]sent diu[er]se Senses, and to admitt divers interpr[e]tac[i]ons. In such an apparance doth this Text differ from yt wch I handled in the morning and as heretofore, I found it a vsefull, and acceptable labo[u]r, to imploy o[u]r evening exercises, vppon the vindicating of Some Such places of Scripture, as o[u]r Adversaryes of the Romane Church had detorted in Some points of Controversye betweene them, and vs, and restoring thos places to theire true Sense, (wch cou[r]se I held constantlye for one whole yeere) Soe I thinke it a vse full and acceptable labo[u]r nowe, to imploye, for a tyme those euening exercises, to reconcile some such places of scripture, as maye at first sight seeme to differ fro[m] one another. In the morning wee sawe howe Christ iudged all, now wee are to see howe he iudges none/ I iudge noe man/

To come then to thes pr[e]sent wordes, here wee haue the
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same p[er]son, Christ Iesus, and hath he not the same office? Is not hee Iudge? certainelye though he retain’d all his other offices, though hee bee the redeemer, and haue shed blood, in value, satisfactory for all our Sinnes, though hee be o[u]r advocate, and plead for vs in heaven, & pr[e]sent {thovr} evidence to that kingdome, written in his blood, sealed in his wou[n]ds, yet if he be not o[u]r iudge, wee cannot stand in Iudgmt. Shall he bee o[u]r iudge, and is he not o[u]r Iudge yet? longe, longe, before wee were; he was o[u]r iudge, at the Seperac[i]on of the elect and reprobate in Gods eternall decree was he o[u]r iudge then, and is he not soe still? still he is pr[e]sent in his Church, and cleeres vs in all scruples, rectifies vs in all errors, erects vs in all deiections of Spirritt, p[ro]nou[n]ces peace, and reconciliac[i]on in all appr[e]henc[i]ons of his Iudgmts, by his word, by his Sacraments, was he, and is hee, and shall he not be o[u]r Iudge still.* I am sure my Redeemer liveth and shall stand the last on earth. Soe that heb: 13: 8: Christ Iesus is the same to daie, and yesterdaye, And for euer, before the world began, and world wthout end, Sicut erat in principio, as he was in the beginning, he is and shalbe ever, o[u]r Iudge/

Diuisio Soe that then theis wordes are not de Tempore, but de modo, there was never any tyme, when Christ was not iudge, but there were some manner of Iudgmts, wch Christ did never exercise, and Christ had noe Comission wch he did not execute, for he did all his Fathers will, In Secularib[us] in civill and crimimall buissinesses, which belong meerelye to the iudicature and cognizanse of this world, Iudicat nemine[m], Christs iudges noe man. 2: Secundvm Carnem, Soe, as they, to whom Christ spoke this, who iudged, as him selfe saies here, according to fleshlye affections, Iudicat neminem, he iudges noe man. and thirdly ad internec[i]onem, soe, as that vpon that Iudgment a man should dispaire of any reconciliac[i]on, any redintegration wth god againe, and be wthout hope of p[ar]don, or remission of Sinnes in this world, Iudicat neminem, he iudges noe man. 1: Christ vsurpes vpon noe mans iurisdicc[i]ons, yt were against iustice, 2: Christ imputs noe false thinges to any man, that were against Charitye, 3: Christ induces noe man to desperac[i]on, that were against Faithe, and against Iustice, against Charitye, against Faith, Iudicat neminem/

1: parte First then Christ iudges not in Secular iudgments: And wee note his abstinence therein, first in civill matters: when one of ye Luke 12: 14: Companye said to him, Master, bid my brother devide the inheritance wth mee, as St August saies, the pl[ain]t[iff] thought his cause to be iust, and he thought Christ to be a Competent Iudge in the Cause, and yet Ch: declines the Iudgmt,disaloues the authoritye, and he answeres homo, quis me constituit Iudicem, man, whoe made me a iudge betweene you. Soe that generall, wch wee had in the morning, Omne Iudicium, the Sonne hath all Iudgmt, here is an excepc[i]on of the Same iudges owne making, for in Secular Iudgmts, nemo constituit, he had noe comissio[n] and therefore iudicat neminen, he iudges noe man. He forbore in civill, he forbore in criminall matters too for, when the woman taken in adultery, was brought before him he condemnes her not, It is true, he absolu’d her not, the evidence was pregnant against her, but he condemn’d her not: he vndertooke noe office of a Iudge, but of a Sweete and Spirrituall cou[n]sailer, goe, and Sinne noe more, for this was his
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element, his tribunall

When then Christ saies of himselfe, wth such a pregnant negatiue quis me constituit iudicem, maye not wee saye soe too, to his pretended Vicar the B: of Rome, quis te! who made you iudge of Kinges, yt you should depose them in criminall cases, or whoe made you p[ro]prietary of kingdomes, that you should dispose of them, as of civill inheritaunces! whe[n] to cou[n]tenance such a pr[e]tence, they detort places of scriptures, not onlye p[er]verslye, but sencleslye, blasphemiouslye, rediculouslye (as rediculouslye as in their pasquills) when in an indiscreete shamlesnes, to make their power greater then it is, they make their fault greater then it is too, & fill their Historyes wth examples of kings deposed by Popes, wch, in truth were not depos’d by them (for in that they are more innocent, then they confesse themselves to be) when some of their Authors saye, that the primitive Church abstain’d from deposing the Emperors, onlye because shee was not strong enough to doe it, when Some of them saye, that all the the christian kingdomes of the Earth, maye fall into the Church of Rome, by Faults in those princes, when some of them saie, that, de facto, the Pope hath allreadye a good title to everye Christian kingdome, whe[n] some of them saye, that the world will never be well govern’d, till the Pope put himselfe in possession of all (All wch severall p[ro]posit[i]ons, are in Severall authors of good reputac[i]on amongst them) will hee not endure Christs owne question, quis te constituit, whoe made you Iudge of all this? if they Saie Christ did, did he it in his doctrine? It is hard to pr[e]vent that, for such an Instituc[i]on as that, must haue, very cleere, very pregnant wordes, to carrie it. did he doe it by his example, and practise? wee see he abstain’d in Civill, he abstain’d in Criminall causes: when they come to their last shifte, that is, that Christ did exercise iudiciary authoritye when he whip’d Marchaunts out of the Temple, when he curs’d the Figg tree, and damnifyed the owner thereof, and when he destroyed the heard of Swyne, (for there saye they) the divell was but the execuconer, Christ was the Iudge) to all these and such as these, it is inough to saye all these were miraculous, &  not ordinary: and though it might seeme halfe a miracle, howe that B: shoulde exercise soe much authoritye, as he hath done over the world, yet when wee looke neerer and see his meanes, that he hath done all this by massacres of millions, by wch drawing Subiects fro[m] their allegia[n]ce, by assascinating and murdering of Princes, when we know yt miracles are wthout meanes, and wee see the meanes of his p[ro]ceedings, the miracles are wth meanes, and wee see the meanes of his p[ro]ceedings, the miraclescease howsoever, that B: as Christs vicar can clame noe other power, then was ordinary in Christ and soe exercis’d by Ch:, and soe Iudicat neminem, in secular iudgmt Christ iudged no man,: and therefore that B: as his vicar should not/

Secondly, Christ iudges noe man by Calumny, by imputing, 2. parte detractio or laying false aspertions vpon him, nor truthes extraiudically, for thats a degree of Calumny wee enter into a larg feild, when we goe about to speake of Calumny, and slaunder, and detracc[i]on: so larg a Feild, as that wee may fight out the last dropp of o[u]r blood, preach out the last gaspe of o[u]r breath, before wee overcome it, Those to whom Christ speake here, were such as gaue p[er]verse iudgements,
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callumniating the censures vpon him, and soe, he iudges noe man. wee need not insist vpon that, for it is manifeste verum! But that wee maye see o[u]r dau[n]ger, and o[u]r Duetye, what Calumny is, and Soe, howe to avoyde it activelye, and howe to beare it passively, I must, by yo[u]r leaue, Stoppe a litle vpon it/

When then wee would pr[e]sent vnto you that monster, Slau[n]d[e]r, and Callumny, though it be hard, to bring it wth in any Compasse, of a division, yet, to take the largnes of the Schoole, and saye, That every Calumny is either direct, or indirect, that will compr[e]hend all. And then a direct Calumny will have three brau[n]ches, either to laye a false and vniust imputac[i]on, or els to aggrauate a iust imputac[i]on, with vnnecessesary, but heavy circu[m]stances, or thirdlye, to reveale a fault, wch in it selfe was secrett, And I, by noe duetye bound to discover it: And then the indirect Calumny will haue three brau[n]ches too, either to denye expresslye some good that is in another, or to Smother it in Silence, when my testimony were due to him, and might advantage him, or lastlye, to diminish his good p[ar]ts, and saie, they are well, but yet, not such, as the world esteemes them to bee Collect them againe (for thats all, that wee shall be able to doe) that he is a Calumniato[u]r directly, that imputs a False crime, that aggrauates a true crime, yt discovers any crime extraiudiciallye: That he is an indirect Calumniato[u]r, that denyes another mans sufficiencies, that conceales them, Sermon 24: in Cant: that deminishes them. Take in Some of St Barnards examples of these rules, that it is a Calumny to saye, doler vehementer, I am sorrye at the harte for such a man, because I love him, but I could never draw him from such, and such a vice, or to saie per me numquam innotuisset I should never have spoken of it, yet, since all ye world Talkes of it, the truth must not be disguis’d, and soe take occasion to discover a fault, wch noe body knewe before And thereby, as ye same father saies Cum grauitate & tarditate aggredi maledictionem, to cutt a mans Throte gravelye and Soberlye, and soe much the more perswasivelye, because hee Seemes, and pr[e]tends to doe it all against his will, This being the Rule, and this being the example, whoe amongst vs, is free from the passiue Calumny, whoe amongst vs hath not some other man calumniated! naye, whoe is from the active p[ar]te! wch of vs hath not in some of theis degrees calumniated some other/

But those whom Chr: makes his excepc[i]on here, that hee iudges noe man, as they iudge, were such calumniators as Dauid speaks psal: 50: 20: of, Sedeus aduersus fratrem tuu[m] loquebaris/ thou sittest and speakest against thy neighbour as St August: notes vpon that place, non transitorie, not surreptionis passione, sed quasi ad hoc vocans,: not by chau[n]ce, and vnawares, not in passion because he hath offended thee, not for Companye, because thou wouldst be of their mynds, but as thoughe thy p[ro]fession would beare thee out in it, to leave the cause, and lay psal: 53: 4: asperc[i]on vpon the p[er]son, Soe, thou art a Calumniato[u]r. They eate vp my people as bread, as Dauid saies, in Gods p[er]son and vpon these words of the same Prophett, Saies the same Father, de Ceteris, when wee eat of any thing els, wee tast of this dish, and wee tast of that, non semp
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hoc olus saies hee, wee doe not allwaies eate one sallett, one meate, one kinde of fruite, sed semper panem, wtsoever wee eate els, wee allwaies eate bread. Howsoever they imployed their thoughts, or their witts, oth[e]rwise, it was ever one exercise of them, to calumniate Christ Iesus: And in that kinde of Calumny wch is the bitterest of all, they abounded most, wch is, in scorne and derision. David and Iob, whoe were slau[n]d[e]rproofe in a good measure, yet every where complaine passionatelye that they: were made a scorne, that the witts made libells, that drunckards sunge Songes, that fooles, and the children of Fooles derided them and when Saule was in his last, but worst agonye, and had abandon’d himselfe to a pr[e]sent death, and prayed his Armor bearer to 1: Cron: 10: 4: kill him it was not because the vncircu[m]cised should not kill him (for he desired death, and he desiredand had their deadlye arrowes, allreadye in his bosome) but it was, (as it is expres’d there) least the vncircu[m]cised should come, and abuse him, he was affraid of scorne, whe[n] he had but a fewe minuites of liffe/

Since then Christ iudges noe man, as they did, Secundum carnem, neither Secundu[m] carnem euis, according to the outwarde apparance, for they thought noe better of Ch: then he seem’d to be, (as some fathers take that phrase) nor Secundu[m] Carnem Suam according to his owne fleshlye passions (as some others take it) iudge not you neither. first iudge not, that yee be not iudged, that is, as Math: 7: 1: Ambrose interpretts it well inough, nolite iudicare de iudiciis dei: when you see gods iudgmts fall vpon a man, when you see the towre of Silo fall vpon a man, doe not you iudge that yt man had sinn’d more then you, when you see another borne blinde, doe not you thinke that he, or his Father had sinned, and that you are onely deriv’d fro[m] a pure generac[i]on especially, non maledicas surdo, speake not euill of the Levit 19: 16: 14 deafe, that heares not, that is, as Gregory interpretts it (if not literallye, yet appliably, and vsefully) calummate not him, who is absent, and cannot defend himselfe. It is the devills office, to be Accusator fratrum. And though god do<e>th not saie in the lawe, non erit, yet he saies, levit 19: 1.6: non eriminator. It is not plainelye, there shall be noe informer (for as wee dispute, and for the most p[ar]te affirme in the Schoole, yt though wee could, wee might destroy, noe entire Species of those creatures wch god made at first, though it were a Tyger or a Viper, because this were to take, one lineke of gods chaine out of the world, Soe, for such vermine as informers maye not, for Some good vse that there is of them, be taken awaie, though it be not non erit, there shalbe none, yett, it is at least, by waye of good cou[n]saile to thee, non eris, thou shalt not be the man, thou shalt not be the informer. And for resistinge those that are, wee are bound, not onlye not to burne o[u]r neighbo[u]rs house, but to helpe him, if causually his howse fall one fire: wee are bound, where wee haue authoritye, to stop the mouthes of other calummators where wee haue noe authoritye, yet, Since, as the North wind driueth pro: 295: 23: awaye raine, an angrye Countenaunce driueth awaye a back-bitinge tonge, att least deale soe wth a Libeller, wth a Calumniato[u]r. for he that lookes pler[e]sentlye, and harkens willinglye to  one Libell, makes another occasions a Second. Allwaies remember Dauids casse;
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when he thought he had been giving iudgmt against another, he was more severe, more heauy then the lawe admitted: The lawe was: that he that had stolne the Sheep Should restore 4. fould, and Davyds ang[e]r2: Sam: 12: 5: 6: was kindled saies the Text, and he saies, and he swore, As the Lorde Chryst liueth that man shall restore foure fould, et filias mortis, and he shall surelye dye ȏ Iudicus supere Fluentem Iustitiam, ȏ Superabundante, and overflowing iustice, when wee iudge another in passion, but this is, Iudiciu[m] Secundu[m] carne[m]. according to wch, Christ iudges noe man: 1: Cor: 13: 5: for Christ is Love, and that, non cogitat malu[m], Loue thinkes noe euill anye waie, the charitable man neither meditates evill against anoth[e]r, nor beleeves not easilye any euill to be in another, though it be tould him/

non ad Interne c[i]onem Lastlye Christs iudges noe man, ad internec[i]onem, he iudges noe man soe in this world, as to giue a finall condemnac[i]on vppon him here there is noe erro[u]r in any of his Iudgmts: but there is an appeale from all his Iudgmts in this world there is a verdicte against everye man, everye man maye fynd his case recorded, and his Sinne condemned in the Lawe, and in the Prophets there is a verdicte: but before iudgment, god would haue every man Sav’d by his booke, by the appr[e]henc[i]on and applicac[i]on of the gracous p[ro]mises of the ghospell to his case, and his conscience. Christ iudges no man Soe, as that he should see noe remedye, but to curse god, and dye,: not soe, as that he should saie, his Sinnes were greater then god could Iohn 3: 17: forgiue: for, God sent not his Sonne into the world, to condemne the worlde, but that the world through him might be saued

Doe not thou then give malic[i]ous evidence against thy selfe doe not weaken the merritt, nor lessen ye value of the blood, of thy Savio[u]r, as though thy Sinne were greater then it is, doth god desire thy blood nowe, when he hath abu[n]dantlye Satisfyed his Iustice with the blood of his Sonne, for thee! what hast thou done! hast thou come hipocritticallye to this place, vpon cellaterall reasons, and not vpo[n] the direct Service of God? not for love of informac[i]on, or reformac[i]on Iohn 12: 47: of thy selfe! If that be thy case, yet*, if a man heare my word, saies Christ: and beleeue it not, Iudge him not. he hath one that iudgeth him, saies Christ and whoe is that! The word that I have spoken, the same shall iudge him; It shall, but when! It shall iudge him Saies Christ at the last daye: for till the last daie, the daye of his death, noe man is past recoverye, noe mans Salvac[i]on is impossible. Hast though gone further then this! hast thou admitted scruples of diffidence, and distrust in Gods mercye, and Soe tasted of the lees of desparac[i]on, Isidore It is true, perpetrare flagitiu[m] est mors animæ, Sed desperare est descensus ad inferos, in everye Sinne the Soule dyes, but in desperac[i]on Math: 16: 18 it descends into hell; but yet Portæ inferi non prevalebunt, euen the gates of this Hell shall not preuaile against thee. Assist thy selfe, argue thine owne case desperac[i]on it selfe, maye be wthout infidelitie. disp[er]ac[i]on as well as Hope, is rooted in the desire of happines. disperac[i]on p[ro]ceeds out of a Feare of god, and a horro[u]r of Sinne. disperac[i]on maye consist wth faith thus farre, that a man maye haue a true, & faith full opynion in the gen[er]all, that there is remission of Synne to be had in the
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Church, and yet haue a corrupt imaginac[i]on in the p[ar]ticuler, that to him, in this Sinnefull State, that he is in, this remission of Sinnes shall not be applyed. Soe that the resoluc[i]on of the Schoole is good despæratio potest esse ex sole excessu boni, desperac[i]on maye p[ro]ceed from an excesse of that wch is good in it selfe; from an excessive over fearing of gods iustice, from an excessive overhating thine owne sinnes et virtute quis male vtitur! can any man make Soe ill vse, of soe greate vertues, as the feare of god, and the hate of Synne? yes, they maye. Soe forward a weed is Sinne, as that it can spring out of any roote and therefore if it have done Soe in thee, and thou thereby have made thy case the harder, yet knowe still, that obiectu[m] spei est, ardu[u]n et possibile, the true obiect of hope is that wch is hard to come by, but yet possible to come by. And therefore as Dauid said, by my god haue I leap’d ouer a wall, Soe, 2: Sam: 22: 30 by thy God thou maist breake through a wall, through this wall of obdurac[i]on, wch thou thy selfe, hast begunn to build about thy selfe. feath[e]r thy winges againe, wch even the flames of hell haue touch’d in these beginnings of desperation, Feather them again wth this Text, neminem iudicat Christ iudges noe man Soe, as a desperate man iudges himslfe. doe not make thy selfe beleeue that thou hast Synn’d against the holye Ghosts: for this is the neerest stepp that thou hast made to it, to thinke that thou hast done it walke in that feild of the Scriptures of god: & from the first flower att thy entrance, the flower of Paradise, semen mulieris, the generall p[ro]mise, that the Seed of the woman should breake the Serpents head, to the last word of that Messias vpon the Crosse, consumatum est, that all that was p[ro]mised for vs, is nowe p[er]formed, and from the First, to the last, thou shalt finde the Savo[u]r of liffe vnto liffe, in all these flowers. walke over the Same allye againe, and consider ye first man Adam, in the beginning, whoe involv’d thee in originall Sinne; and the theife vpon the Crosse, whoe had continued in actuall sinnes all his liffe, and seal’d all wth the Sinne of reviling Christ himselfe, a litle before his exp..irac[i]on, and yet recovered Paradise, & Paradise that daye, and see if thou canst make any shifte to exclude thy selfe, Receiue the fragrancy of all theis Cordialls, viuit dominus, as the Lord liveth, I would not the death of a Sin[n]er, quandocunq[ue], at what tyme soever a Sinner repenteth, and of this Text, neminem iudicat, Christ iudgeth noe man to destrucc[i]on here, and if thou fynd after all theis Andidotes, a Suspicous ayre, a Suspicious working in that impossibile est, that it is heb: 6: 4: impossible for them, who were once enlightned, if they fall awaye, againe to renewe them againe by repentance, Sprinckle vpon that Wormewood of impossibile est, that Manna of quoru[m] remiseritis, whose Sinnes yee remitt, are remitted, and then it will haue another tast to thee, & thou wilt see that that impossiblitye lyes onelye vpon them, whoe are vtterly falne awaye into an absolute apostacye, and infidelitye, that make a mocke of Christ and crucifye him againe, as it is expressed there, whoe vndervalue, and dispite the Church of God, and thos meanes wch Christ Iesus hath instituted in his Church for renewing Such as are fallen. To such it is impossible because there are noe other ordinarye meanes possible.
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but thats not thy casse: thy case is onely a doubte that those meanes that are, shall not be applyed to thee: And even that it is a Slippery state, to doubte of the mercye of god, to thee in p[ar]ticuler. This goes Soe neare m making thy Sinne greater, then gods mercye, as that it makes thy Sinne greater, then daielye adulteries, dayelye blasphemyes, daylye p[ro]phanings of the Saboath could haue done, And though thou canst never make yt true in this liffe, that thy Sinnes are greater then god can forgiue, yet this is a waye to make them greater then god will forgiue/

Nowe to collect both o[u]r exercises, and to convert both Texts Christ iudgeth all men, and Christ iudgeth noe man: he claimes all Iudgment, and he disavowes all Iudgmt: and thy consist well togither he was att o[u]r creac[i]on. but that was not his first scene. The Arrians, whoe saie, erat quando non erat, there was a tyme when Christ was not, intymating that he had a beginning, and therefore was a creature, yet they will allowe that he was created before the generall creac[i]on, and soe assisted at ours but he was infinite generac[i]ons before that, in the bossome of his Father, att o[u]r elecc[i]on, and therein him was executed, the first iudgment, of Seperating those wch were his, the elect fro[m] the Reprobate and then he knowes whoe are his, by that first iudgmt, and soe comes to his Second Iudgmt, to seale all those in the visible Church: wch ye outward marke of his baptisme, and the inward m[ar]ke of his Spirritt and those whom he calls Soe, he iustifies, & Sanctifies, and brings them to his third iudgmt, to an establish’d, & p[er]petuall Glorye, and Soe, all Iudgment is his. But then to iudge out of humaine affections and passions, by detracc[i]on, and Calumny, as they did, to whom he Spake at this tyme, Soe he iudges noe man, Soe he denyes iudgment, To vsurpe vpon the iurisdicc[i]on of others, or to exercise any other iudgment, then was in his Comission, or his pr[e]tended vicar doth, Soe he iudges noe man, soe he disavowes all Iudgment. To iudge Soe, as that o[u]r condemnac[i]on Should be irremediable in this liffe, Soe hee Iudges noe man, Soe he forsweares all Iudgmt, As I live saith the Lord of hosts, and as I have dyed, saith the Lo: Iesus, Soe I iudge none, Acknowledg his first Iudgment, thy elecc[i]on in him, Cherish his Second Iudgment, thy iustificac[i]on by him, breath and pante after his Third Iudgmt, thy crowne of glorye for him intrude not vpo[n] the right of other men, wch is the first, defame not, Calumniate not other men, wch is the Second, laye not the name of Reprobate in this life vpon anye man, wch is the third Iudgmt, that Ch: disavowes here, and then thou shalt haue well vnderstood, and well practis’d both these Texts/ The father hath committed all iudgment to the Sonne, & yet, The Sonne iudgeth noe man/

of the Second Sermon prea
ched at
lincolnes In[n] the afternoone
by Doc:
Dunn on Sunday 30: Ian: 1619


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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