OESJD IV.2; on Col. 1.24

[fol. 103r]
The Text
Whoe now reioyce in my suf
for you And fill vp that wch
is be
hinde of the Afflictions of
in my fleshe for his bodyes
which is the Church
Colos: 1:24

Wee are to enter into the handling of the Doctrine of Evangellicall Counsails, And theis wordes haue beene ordinarilye vsed by the writers of the Roman Church, for the defence of a pointe in Controversye, betweene them and vs, wch is as a prespacatory to that wch is hereafter to be more fullye handled vpon another Text out of theis wordes they labour to establish works of Supererogac[i]on, in (wch (they saye) men doe, or suffer more, then was necessary for their owne Salvat[i]on, and then the sup[er]fluitye of those accrues to the Treasurye of the Church and by the Stewardship and dispencac[i]on of the Church maye be applyed to other men living heere, or sufferinge in purgatorye, by waye of Satisfacc[i]on to Gods Iustice, but this is
[catchword(s): a Doctrine]

[fol. 103v]
a Doctrine, which I haue had occasion heretofore in this place to handle, and a doctrine wch indeed, deserues not the dignitye to be to deligentlye disputed against, And as wee not Stop vpon the disproueing of the doctrine, Soe wee need not staye long, nor insist vpon the uindicating of theis wordes, for that wresting and detorsion of theirs in vsing them for the p[r]oofe of the Doctrine, Because though at first they p[re]sented them, wth great vehemence Gregorye de valenc and egernes, and assurance, Quinquid Hæretici obstrepat illustris hic locus; Say the Heritiques what they can, this is a cleare and evident place for that Dutrine, yet another after him, is a litle Bellarmyn more Cautelous and reserved: Negari non pt quin. ita exponi possint, it cannot be denyed but that theis wordes maye admitt such Cornel a lapid[us] an exposition, And then another more modified then both says primoet proprie non id intendit Apostolus. The Apostle hath noe such p[u]rpose in his first and proper intention to proue that doctrine in theis words, Sed inunitur ille Senous, hui essi non genuinis tameri a paci deduci pt, Some such sense maye be (sayes that Autho[u]r) may be implyed, and intimated because though it be not the true and naturall sense, yet by waye of comparison, and Convenience, such a meane iudge may be deducd, Generally, their diffidence in haveing any patronage for that corrupt doctrine, out of theis wordes appears best in this, That if wee consider their Autors whoe haue written in coutrou[er]sy wee shall see, that most of them haue layd hold vpon theis wordes, for this doctrine, because they are destitute of all Scriptures, and glad if anie that appeare to anye; Anie whit that waye inclinable, But if wee consider those Autors whoe, by waye of Commentary, and exposition, either before or since the Controverses haue bin Stired, haue handled theis words we shall find none of their owne Autors of that kind, wch by waye of exposition, of theis wordes doth deliuer this to be the meaning of them, that satisfaction maye be made to the Iustice of god by the works of Supererogatio[n] of one man for another

To come then to the wordes theselves in their true sense, and interpratac[i]on, we shall fynd in theis two generall Considerations, first, that to him that is become a newe Creature, a true Christian, all old things are donne away, and all things are made newe, As hee hath a newe birth as he hath put on a new man, as he is going towards a newe Ierusalem, S.o he hath a new Philosophy, a new p[ro]duction and generation of effects out of other causes then before, he findes light out of darknes, fire out of water, life out of death, Ioye out of Affliction, Nunc gaudeo, Now I reioyce in my Sufferings &c And then in a second Considerac[i]on he finds that this is not by miracle, that he should hope for it, but once, but he findes an expresse and certaine, and constant reason, whie it must necessarilye be soe, Because I fill vp that which is
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behinde of the Afflictions of Christ &c It is strang that I should conceave Ioye out of Affliction but when I come to see the reason, That by that Affliction, I fill vp the Suffrings of Christ &c it is not Strang It cannot chuse but be soe; The p[ar]ts then will be but Deuisio two. A proposition, and a reason But in the first part, first, it will be fitt to consider the p[er]son, not meerelye whoe it is, but in what Capacitye the Apostle conceues this Ioye. And secondly season, Now, for Ioye is not all wayes seasonable, there is a tyme of mourning, but nowe I reioyce. And then in a third place, wee shall come to the Affliction it selfe, Ioy, wch, when it is true and truly plac’d is the nearest representac[i]on of heaven it selfe in this world, fro[m] thence we shall descend to the production of this Ioye fro[m] whence it is derived, And that is out of Sufferings, for this place, In passionibus in my suffrings, is not in the midest of my Suffrings, as It is not, that I haue Ioye and Comfort though I suffer, but in passionib[us], is soe in Suffrings, as that the very Suffrings, is ye subiect of my Ioye, I had noe Ioye, noe occasion of Ioye, if I did not suffer, but then theis suffrings wch must occasion this Ioye, are thus Conditioned, thus qualifyed in o[u]r Text, That first it be passio Mea, my Suffrings, and not cast by my occasion vpon the whole Church or vpo[n] other men, Mea, it is determined and lymited in my selfe. And Mea, but not pro me, nor for my selfe, for myne owne transgressing, & violating of the lawe, but for others, pro vobis, sayes the Apostle for out of that roote springs the whole second parte, whie their appertaines a Ioye to such suffrings wch is, that the suffring of Christ, being yet not vnperfitt, but vnperfitt, Christ having not yet suffered all wch he is to suffer, to this purpose, for the gathering of his Church I fill vp that wch Remaynes vndonne, And that I in Carne, not onlye in spirritt, and disposition, but reallye in my flesh And all this not onelye for the making sure of myn owne salvation, but for ye establishing and edifying a Church, but yet, his Church: for, men Seduc’d and Seducers of men; haue their Churches too but this is for his Church; and that Church of his wch is p[ro]perlye his bodye, And that is the visible Church: And theise wishe the perticular branches of or two generall p[ar]ts. The proposition, Gaudeo in afflictionib[us] &c And the Reason quia Adimpleo/

To begine then wth the frst branch of the first part, 1 part the person, wee are sure it was St Paule whoe we are as sure was Ego an Apostle for soe he titles theis Coloss: in the beginning of ye Epistle Paule an Apostle of Iesus Christ byt the will of God but yet hee was not p[ro]perlye, peculiarlye, their Apostle; He was theirs as hee Rom: 11: 12 was the Apostle of the Gentles, but he was not theirs as he was the Apostle of the Corinthians, If I be not an Apostle to
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1: Cor: 9: 1: others (sayes hee) yet doubtles I am vnto you, for amongst ye Corinthians, he had layd the foundacions of a Church, are ye not my worke in the Lord, sayes hee there; but for the Coloss: he had never preached to them, never seene them, Epaphrus had layd ye foundation amongst them, and Arihippus was working now at ye writing of this Epistle, vppon the vpper buildinges, as wee see in the Coloss: 1: 7: Epistle it selfe, Epaphrus had planted, and Arihippus watred, 4: 17: How entred Paule, First as an Apostle he had a generall Iurisdiction, and sup[er]intendencye over them and over all the gentles, and over all the Church: And then as a man whose miraculous conversion and Religious Conversation, whose increasant preaching, and whose constant Suffering, had made famous and reverend over the whole Church of God, All that p[ro]ceeded from him, had much Authoritye and power in all places, to wch it was directed as Rom: 16: 7: himselfe saies of Andronicus, and Iunia his kinsmen. That they were Nobiles in Apostolis noblye spoken of amongst the Apostles. Soe St Paule himselfe was, Nobilus Apostolus in discipulis, reueredlye esteemed, Augustine amongst all the desiples for a laborious desciple, StAugust: ioynd his desire to haue heard St Paule preach wth his other two wishes to haue seene Christ in the Flesh, and to haue seene Rome Chrisostome in her Glorye, And St Christostome admyres Rome soe much admired by others, for other thinges for this principallye that she had heard St Paule Preach and that Sicut corpus magnum et validu[m] ita duos habent illustres oculos, as she was a great and glorious body, soe shee had two great and glorious eyes. The pr[e]sence and the memorye of St Peter: and St Paule He writes not then to them now, meerelye as an Apostle. for he Ioynes Tymothe wth himselfe, at ye begin[n]ing of the Epistle, whoe was noe Apostle p[ro]perlye. though vpon that occasion, of Paules writing in his owne and Tymothes name, StChrisostome Chrisost: saies in a larg sence Ergo Timotheus Apostolus, if Tymothe be in Comyssion wth Paule, Tymothe is an Apostle too: But St Paule hauing iustlye gott a power and interest in them, he cherishes that, by this Salutation, and he bindes them the more to accept his instructions, and by letting them see, how much they were in his care Even in that distance. A Servile application of himselfe to ye humrs of others beecomes not the ministers of God, but to be negligent of their opinion of him, wth whom he is to converse, & vpo[n] whose consciences he is to worke, becomes him not neither: It is his doctrine that must beare him out, but if his discretion doe not make him acceptable too his doctrine will haue the weaker roote, when Saint Paule and the Colossians thought well of one another; the worke of God was likelye to goe forward amongst them/

Nunc This was then the Person: Paule as he had a
[catchword(s): calling]

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calling, and an Authoritye by the Apostleshipp, and Paule as he had made his calling, and Autoritye, and the Apostleshipp easy and acceptable to them, by his wisedome and discreet behaviou{r} toward them and the whole Church, the Season followes next, when hee pr[e]sents the doctrine to them, 1∙ Nunc Gaudeo, nowe I reioyce: And there is a Nunc illi, and a Nunc illis, to be considered one tymes yt hath relation to St Paule himselfe, and another that hath relation to the Colossians

His tyme, the nunc illi, was nunc in vniculis now whe[n]Illi he was in prison at Rome, for, from thence he writt this Epistle. Ordinarilye A prisoner is the lesse to be beleiued for his being in prison and in fetters, if he spake such thinges as conduce to his dischardg of those fetters; or his deliu[er]ance from the imprisonemt: yt is like enough a prisoner will lye for such an advantage: but when St Paule being now a prisoner for the preaching of ye gospell, speakes still, for the advancemt of that Gospell that he suffers for, and findes out another waye of preaching it, by letters, and by Epistles, when he openes himselfe to more danger; to open to them more doctrine, then that was very Credible, wch he spoke though in prison, Ther is in all his Epistles Importus Sp[i]r[itu]s Sti as Irenæ[us] sayes A Vehemence Irenæ of the holye Ghost, but yet Amplius habent qe e vnculis saies St Chr:, those Epistles wch St Paule writt in prison haue more of this Chrisostome vehemence in them. A sentence written wth a Cole vpon a wall by a Close prisoner, affects vs vs when wee come to read it. Stollen Letters by wch a Prisoner adventures the losse of that libertye wch he had; come therefore if the more welcome, if they come, It is not allwayes a bold and a vehement reprehension, yt is arguemt enough of a good Zeale; for an intemperate vse of the libertye of the gospell and sometymes the impotencye of Satyricall humo[u]r makes men preach freelye and over freelye offensiuelye, Scandalously: God forbid that a man should build a reputation of Zeale for hauing bine called in question for a Sermon and then to thinke it wisedome Redemore se quoque at minimo, to sinke againe, and gett of as good cheape as he can; but when the malignitye of others hath slandred his doctrine, or theire galled consciences . make them sicke at his doctrine, then to p[ro]ceed wth a Christian magnaminitye, and a spirituall Nobilitye, in the mayntenance of yt doctrine, to pr[e]fer then, before the greatnes of their p[er]sons, & before the greatnes of his owne danger, the greatnes of the glory of god; and the greatnes of the losse, wch gods Church should suffer, by his lynitye, and preuarication, To edifie others by his constancye then when this building, in apparance and lykely hood must be raysed
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vpon his owne ruine. Then was St Pauls nunc concerning himselfe then was his season to plant, and Convay this doctrine to theis Colossians/

Illis Now to Consider this season and fitnes as it Co[n]cernd ver: 8: them. The Nunc illis, it was then when Epaphras had declared vnto him theire love and when vpon soe good testimony of their disposition, he had a desire, that they might be fullfilled wth knowledge of Gods will in all wisedome and Spirituall vnderstanding as.. he saies v: 9: when he knewe how farr they had proceeded in misteries of the Christian Religion, and that they had a Spirrituall hunger of more then it was seasonable to pr[e]sent to them this great point, That Christ had suffered thoroughlye sufficientlye, abundantlye, for the reconciliac[i]on of the whole world, and yet, that there rema[i]nd some sufferings, and those of Christ too: to be fullfilled by vs, That all was donne, and yet there was more to be donne, That after Christs Consumatu[m] est there should be an Adimplendu[m] est That after Christ had fullfilled the lawe and the Prophets by his suffering St Paule must fullfill the residue of his sufferings: was a doctrine wch had bine vnseasonably offered till they had learnt much and showd a desire to learne more: In the premitive Church men of riper vnd[e]rstanding were content to thinke 2: and 3: yeares well spent in learninge of Catechismes and Rudimts of Christian Religion and the greatest Bishops were content to thinke that they discharged their dutyes well if the Catechized ignorant p[er]sons in such rudyments, for wee Gennadius knowe from Gennadius that the Bishops of Greece did vse to con St Cirills Sermons (made at Easter and some other Festiualls) wth out booke and preached over those Sermons of his making and soe Optatus had more tyme for theire Catechizing Optatus thinks that when St Paule saies Ego plantaui, Appolos rignauit, I planted ye faith and Appollo watred it, he intended in those wordes, Ego de pugano feci catechumenu[m]  de Catechumeno christianu[m]. That St Paule take ignorant p[er]sons into his Charge to catichize them at first, and when they were soe Instructed by him Appollos waters wth them wthTurtulian the water of Baptisme Turtulian thought he did young, begining in the knowledge of Christianitye noe wrong, when he called them Catulos Infantiæ recentis, nec perfectis lumenib[us] reptants yong whelps wch were not yet come to a p[er]fect vse of their eyes in the misteryes of Religion. Now God hath delivered vs in a great measure, from this weaknes in seeing, and from this penurye in preaching but wee are fallen vpon such tymes too as that men doe not thinke them selves Christians, except they can tell wt God meant to doe wth them, before he meant they should be Christians for wee can be intended to be Christians, but fro[m] Christ, and we must needs seeke a pr[e]destination, wthout any relation to Christ, A decree in God. for salvation and damnation before any decree for the reparation of mankind by Christ Every comon-placer will adventure to teach and eu[er]y Artificer will pr[e]tend to vnderstand
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the purpose, yea and the order too of Gods eternall and vnrevealed decrees, StPaule required a greate deale more knowledge then theis men vse to bringe before he pr[e]sented to them a great deale aleso poynte of doctrine then theis men vse to aske/

This was then the nunc Illis their Season when they had Gaudiu[m] humblye receiued the knowledge of the fundamentall points of Religion St Paule was willing to communicate more and more stronger meate vnto them, That wch he pr[e]sents here, is That that wch maye seeme leaste to app[er]taine to a Christian (that is Ioye) because a Christian is a p[er]son that hath surrendred himselfe over to a Sad and a Serious & a severe examination of all his actions, that all be done to the glorye of God, for all this, this Ioye, true Ioye is trulye p[ro]perlye onlye belonging to a Christian in the Testimony of a good Conscience, There are many Tesseræ externæ outward Badges and Markes by wch oth[e]r maye iudge and p[ro]nounce me to be a true Christian but the Tessera internæ the inward badge and marke by wch I knowe this in my selfe is Ioye, the blessednes of heaven it selfe, Salvation and the fruites of paradize that paradize wch cannot be expressed cannot be compr[e]hended; haue yet got noe other names in the Subtiltie of the Schooles nor in the fullnes of the Scriptures, but to be called ioyes of heaven, Essentiall blessednes is called Soe, Enter into Math: 25: 21: thy Maisters Ioye into the kingdome of heaven and accidentall happynes added, to the Essentiall happynes is called soe too. There Luc: 15: 7: et 10: is Ioye in heaven at the Conversion of a Synner and Soe in the Revelation, Reioyce ye heavens and yee that dwell in them for the 12: 10: aunser of o[u]r brethren is cast downe, There is nowe Ioye euen in heaven, wch w{a}s not there before Certainelye as that man shall never see the Father of Lights after this liffe, to whom yt daye never breaks in this liffe: As that man must never looke to walke wth the lambe whethersoever he goes, in heaven that came awaye from the lambe wheresoever he came toward him, in this liffe soe, he shall never possesse the Ioyes of heaven hereafter, yt feeles noe Ioye heere, There must be Ioye heere: wchTanquam Cellulæ Mellis as St Barnard saies as the Hony Combe, walls in, & pr[e]paires Barnard and pr[e]serues the hony must pr[e]pare and pr[e]serue the Ioyes of heave[n] it selfe. for heaven, and Salvation, is not a Creation but a multiplication, it begins not when wee dye, but it encreaces and deilate it selfe, infinitlye then, Christ himselfe when he was placed to feed all that people in the wildernes, he asks first, quot panes habetis, how many loafes haue ye, and then multiplied them abundantlye as conduc’d most to his glorye, but some then was before when thou goest to receiue that bread, of wch whosoever eates, shall never dye, the bread of liffe, in the land of liffe, Christ shall consider what Ioye thou broughtest wth thee out of this world/ and he shall extend and multiplye that Ioye
[catchword(s): vnexpr[e]sibly]

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vnexpressiblye, but if thou carrye none from hence, thou shalt finde none there, he that were to travile into another Cou[n]trye would study before, Somewhat, the Map, and the manners, and the language of yt Countrye, Hee that lookes for the fullnes of the Ioyes of heaven hereafter; will have a tast, an insight of them, before he goe, And as it is not enough for him that would travile to studdye any language, (it were an impertinent thinge) for him that ment to lye in France to Studdye Dutch) Soe if wee pr[e]tend to make the Ioyes of heaven our Residence, it is a Madnes to studdye the Ioyes of this world, ye kingedome of heaven is righteousnes, and peace, and Ioye in the holy ghost Rom: 14: 17: Saies St Paule, And this kingdome of heaven: is Intra vos saies Christ, it is in vs, and it is that Ioye that is in vs, but yet everye Ioye, ytphil: 4: 4: is in vs is not this kingdome, And therefore saies the same Apostle Reioyce in the Lord, there is noe other true Ioye, none but yt, but yet sayes he there, Reioyce, and againe I saye Reioyce, that is both againe wee say it, againe and againe, we call vpon you to haue this Spirrituall Ioye, for wthout this Ioye, wee haue not the earnest of the Spirrit, And it is, Againe Reioyce, bring all the Ioyes ye haue to a second examination. Haue you reioyced all daye, in Feasts, in musiques, in Conversations, well at night you must be alone hand to hand wth God; Againe I saye Reioyce, Sleepe not, till you haue tryed, whether yo[u]r Ioye will hold out there too: Haue you reioyced in the contemplation of those temporall blissinges, wch God hath given you: tis well: for you maye doe soe, but yet againe I saye reioyce, call that Ioye, to an Accompt, and see, whether you can reioyce againe, in such an vse of those blessings, as he whoe gaue them to you: requers of you. Haue you reioyced in yo[u]r Zeale of gods Service, Thats a true reioycing in the Lord but yet still reioyce againe, see that this Ioye be accompanied wth another Ioye, that you haue Zeale wth knowledge. Reioyce, but reioyce againe; refine yo[u]r ioye, purge awaye all drosse, and lees from yo[u]r Ioye, there is noe false ioye enters into heaven, but yet noe Sadnes neither/

Tristitia There is a necessarye sadnes in this liffe: but necessarye Chrisostome onlye soe, as Phisicke is necessarye tristitia data vt peccata deleani: It is data a guift of god and soe is Phisicke; And it is Morti illius peccati, It is p[ro]per and peculiar phesicke, for ye desease for Sinne; But as that Father pathitically enlarges ye considerac[i]on, Remedium lippitudimi, non tollit alios morbos, water for sore eyes will not cure the toothach, Sorrowe and Sadnes, wch is presorihd for Sinne, will not cure, should not be applyed to the other infirmityes, and deseases of o[u]r humane Condic[i]on Pernma mulitatus est (saies the Father still) Doluit, non Emendauit. A man hath a decree passed against him, in a Cou[r]te of Iustice or lost a Ship by tempest, and he hath greived for this: hath this reversed the decree, or Repared the Shipwrake, filiu[m] amisit Doluit in Resuscitauit. his Sonne, his eldest Sonne, his onlye Sonne, his towardlye Sonne, is dead: and he
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hath greived for this, hath this raysed his Sonne to liffe againe. Infirmatur ipse doluit, abstulit morbum; Himselfe is fallen into a Consumption and languishes, and greives; but doth that restore him, whye noe, for Sadnes and Sorrowe is not the Phisicke against, decrees and Shipwracke, and Consumptions, and deathe, But peccauit quis (sayes he still) et doluit peccata Deleuit, hath any man sinned against his god. and come to a true Sorrowe, for that Sinne peccata deleuit, he hath washed awaye that Sinne; from his Soule, for Sadnes is good for nothing els, intended for nothing els, but onely for o[u]r Sinnes, out of wch Sadnes, at first arose, And then Considred Soe, this Sadnes is not truelye, not p[ro]perlye Sadnes. because that .. is not Soe, intierly, There is health in the bitternes of Phisicke, there is Ioye in ye depth of this Sadnes; St Basell enforced theis wordes of the Apostle. 2: Conc[or] 2 in psa: 48 Cor: 6: quasi tristes semper autem gaudentes, vsefullye to this point, tristitia n[ost]ra habiet quasi, gaudiu[m] non habet, our Sorrowe sayes he hath a limitac[i]on, a Modification; it is but as it were Sorrowe and we cannot tell whether wee maye call it Sorrowe or noe; but o[u]r Ioye is p[er]fect Ioye, because it is rooted in an assurance, Est spe Certa our hope of deliuerance is in him, that never deceuied anye: for sayes he then, o[u]r Sadnes passes awaye as a Dreame, et qui somniu[m] iudicat addit quasi, quasi dicebam, quasi equitabum, quasi cogitabam, he that tells his dreame, tells it still in that phrase, me thought I spoke, me thought I went,: and me thought I thought, Soe all the Sorrowes of gods Children, is but a quasi tristes, because it determines in Ioye & determines Soone, To end this because there is a difference inter delectationem et Gaudiu[m] betweene delight and Ioye, (for delight is in Sensuall thinges, and in beasts as well as in men, but Ioye is grounded in Reason and in Reason Rectifyed, wch is Conscienciæ; therefore wee are all called to reioyce againe to trye whether our Ioye be true Ioye, & not onlye a delight, and when it is found to be a true Ioye, we saye still reioyce; that is continue yo[u]r Spirrituall Ioye, till it meet ye eternall Ioye, in the kingdome of heaven, and growe vp into one Ioye; But because Sadnes and Sorrowe hath but one vse, and a determind & lymitted imploymt, only for Sinne, wee doe not saye be Sorry, and againe be Sorrye, But when you haue bene truelye Sorry for yo[u]r Sinnes, when you haue taken that Spirrituall Phisicke, beleeue yo[u]r Selfe to be well accept the Seale of the holy ghost for ye remission of yo[u]r Sinnes in Christ Iesus, and come to that health, which that Phisicke promises peace of Conscience

This Ioye then wch St Paule found to be soe Essensiall, In passionibus Soe necessarye for man, he found that God plac’d wth in his reache Soe neare him, Soe pr[e]sent to him, as yt God afforded man this Ioye, where he least looked for it, Euen in afflicc[i]on, And of this Ioye in affliction wee maye obserue 3: steps, 3: degrees, One is indeed but a halfe Ioye: and that the Philosophers had, A Second is a true Ioye, and that all Christians haue, but the third is an ou[er]floweinge and abundant Ioye, to wch this Apostle was come, and to wch, by
[fol. 107v]
his Example, he would raise others; That Ioyes of wch himself 2: Cor: 17: 4: Speakes againe, I am filled wth Comforte, and am exceeding Ioyfull in all o[u]r tribulations. The first of theis wch we call halfe a Ioye, is but an Indolency, and a forc’d vnsensiblenes of those miseryes wch were vpon them: That Resolac[i]on wch some morall men had against miserye: non facies te dicam malam. noe misery should drawe them to doe miserye that hono[u]r, as to call it miserye and in respect of that extreeme anguish wth ordinarye men did suffer vnder the Calamyties of this life, euen this poore Indolency and primation of greife, was a Ioye, but, but, a halfe Ioye, the second Ioye wch is a true Ioye, but como[n] to all Christians, is yt assurence wch they haue in their tribulation, that God will giue them the issue wth the tentation, This is naturall to a Christian; but is 1: pet: 4: 4: a Christian wthout this; Thinke it not strang saies yt Apostle, as though some strang thinge were come vnto you: (for we might accustome our selves to the expectac[i]on of tribulation) but reioyce saies he, and when his glorye shall appeare, yee shalbe be made gladd and reioyce, he bidds vs reioyce all the waye, though the Consumate, and vndeterminable Ioye come not till the end yet God hath sett bounds to o[u]r tribulations, as to the Sea, And they shall not overflowe vs. But this p[er]fect Ioye (to speake of Such degrees of p[er]fection as may be had in this liffe) this third Ioye the Ioye of this Text is not a Collaterall Ioye but stands by vs, in the tribulation, and sustains vs, but it is a fundamentall Ioye a radicall Ioye, a viserall Ioye, that arises out of the wombe & bowels of the tribulation  it selfe. It is not that I reioyce though I be afflicted but I reioyce because I am afflicted: It is not because I shall not sincke into my Calamitye and be buryed in that valley because my Calamity raises me; and makes my valley a hill. and gives me an Eminencye, and brings God and me nearer to one another when I can depart reioycing, and that therefore, because I am counted worthie to suffer rebuke for the name of Chirst, as Act: 5: 41: the Apostles did, when I can feele that pattern. proposd to my Ioye, and to my tribulation, which Christ gives, Reioyce & be Mat: 5: 12: glad, for soe they persecuted the Prophets, when I can see.  that Seale printed vpon mee by my tribulation, If yee be rayled on 1: pet: 4: 14 for the name of Christ, blessed are yee, for, the Spirrit of God & of Glorye resteth on you, That is That Affliction fixes ye holy Ghost vpon me, wch is p[ro]speritye falls vpon me. but as Sunbeames. Breifelye if my Soule haue had yt Conference, that discou[r]se with God, that he haue declared to me his purpose in all my Calamityes, Act: 9: 16: as he told Ananias that he had done to Paule, Hee is a chosen vesell vnto mee, for I will showe him, how many thinges he must suffer for my sake, If the lights of Gods Spirrit, showe vs the number, the Force, the intent of o[u]r tribulations, then is o[u]r Soule come, to yt highest Ioye wch shee is Capable of in this liffe, when as Cold, and dead
[fol. 108r]water, when it comes to the fire hath a Motion and delutution and a kinde of dauncing in the vessell; Soe my Soule that laye a Sleepe in p[ro]speritye, hath by this fire of tribulation, a motion, a Ioye, an exaltatio[n]

This is the highest degree of Suffering, but this Suffring hath this Condic[i]on here, that it be passio mea, and this too, that it bee Mea, and not pro me, but pro Alliis: That it be myne and no bodies els, by my occasion; That it be myne, wthout anye fault of myne; That I be noe Cause, that fell vpon me; And that I be no occasion yt it fall vpon others; And first it is not myne: if I borrowe it, I cann haue noe Ioye in the Sufferings of Martirs and other Saints of god, by waye of applying their Sufferings to mee,: by way of Emitation and example I maye, by waye, by application and Satisfacc[i]on I cannot: Borrowed Sufferings are not my Sufferings. They are not myne, If I steale them, If my intemperate and Scandalous Zeale, or pretence of Zeale, extort a chastisemt from the State, if I exasperate the Magistrate, and draw an affliction vppon my selfe, this stollen Suffering, this forced Suffering, is not passio mea, It is not myne If it should not be myne, Natura cumsq[ue] rei est quam Deus indidit Augustine That onely is the nature of every thinge wch God hath imprinted in it That Affliction onlye is myne wch God hath appointed for mee, And what he hath appointed; wee may see by his Exclusions, let 1: pet: 4: 160: none of you as a murtherer, or as a theife, or as an Euill doer, or as a busye Body, in other mens matters (and that reaches far) I am not possessor bonæ fidei. I come not to this sufferinge by a good Title, I cannot call it myne I may finde Ioye in it, that is in the mydest-of it, I maye finde Comforte in the mercye of God, But there is noe Ioye in the Suffering it selfe, for it is not myne,: It is not I, but my Sinne, my breath of lawe, my obedience that Suffers. It is not myne againe, if it be not myne, in particular, myne and lymitted in me, To those Suffrings that fall vppon mee, for my Conscience, or for the dischardge of my dutye, there belongs a Ioye, but when the whole Church is in persecution, and by my occasion especiallye, this is noe Ioyfull matter; And therefore væ illis, per quos scandalem. They whoe by theire Ambition of pr[e]fermt, or Indulgence to their pr[e]sent ease, or Indifferencye how things fall out, or presumteous Confidence in Gods care, for looking well inough to his owne, give waye to the begin[n]ings of Superstition, In the tymes of p[er]secutions, when p[er]secuc[i]ons come, Either they shall haue noe Sufferings, God shall Suffer them to fall awaye, and refuse their testimony in his cause; or they shall haue noe Ioye in their Sufferings, because they shall see, this p[er]secution is not theirs, it is, not lymitted in them, but induc’d by theire preuarication vpon the whole Church. And lastlye, this Suffringe is not myne, if I stretch it too farr, if I over value it, it is not myne: A man forfeits his priviledg by exceeding it; There is no Ioye belongs to my suffrings: if I place a meritt in it. meum non est cuius nomine nulla mihi sup[er] est actio. Thats none of myne for which I
[catchword(s): cann]

[fol. 108v]
can bringe noe Action: And what Action can I bring against god, for a reward of miritt; haue I given him any thinge of myne; quid habeo quod non accepi, what haue I that I receaved not from him, haue I given him all his owne; How come I to abound then, & see him sterue in the Streets, in his distressed Members, hath he Changed his blessings vnto me, into single monye Hath he made me rich by half pence and farthinges, and yet haue I done to much as yt for him: Haue I Suffered for his Glorye. Am not I vas figuli. A potters vessell and that potters vessell, and whose hand soever he imployes, The hand of Sicknes. The hand of Pouertye; The hand of Iustice, The hand of Mallice, still it is hand that breaks this vessell, and this vessell wch is his owne: for can any such vessell haue a proprietye in it selfe, or be any other bodyes then his, for whom it hath the beinge. To recollect theise, If I will haue Ioye in Suffering, it must be myne, Myne, and not Borrowed out of any imaginarye Treasure of the Church from the workes of others. Supererogation, myne, and not Stollen, nor forc’d by exasperating the magistrate, to a p[er]secutio[n], myne by a good title, and not by Sufferings for breach of the lawe, Myne in particular, and not a generall p[er]secutio[n] vpo[n] the Church by myne occasion: And myne by a stranger title then all this; Myne by Resignation, Myne by disclameing it, Myne by disavowing by Confessing that it is none of myne, Till I acknowledge that all my Sufferings, even for Gods glorye, are his works & non of myne, They are none of myne and by that humilitye they become myne, and then I may reioyce in my Sufferings/

pro vobis Through all o[u]r Suffrings then, there must passe an acknowledgmt, that wee are vnprofitable Servants. Towards god, vtterlye vnprofitable, Soe vnprofitable to o[u]r Selves, as yt we can merritt nothinge by o[u]r Sufferings: But still wee maye, and must haue a purpose to p[ro]fitt others by o[u]r Constancye: It is pro vobis, 2: Cor: 12: 15: that St Paule Saies, he Suffers for them, for their Soules: I will most gladlye bestowe, and be bestowed for yo[u]r Soules, sayes hee: 1: Cor: 1: 13: But Nunquid Paulus Crucifixus pro vobis, was Paule crucifyed for you, is his owne question, As he suffered for them here, Soe wee maye be bold to saye he was crucifyed for them: That is, that by his Crucyfying and Sufferings, the benefitt of Christs Sufferings and Crucyfying might be the more cheerefully embraced. by them, and the more effectually applyed to them Pro vobis, is Pro vestro Commodo, for yo[u]r advantage, and to make you ye more actiue in making Sure yo[u]r owne Salvation, wee are afflicted 2: Cor: 1: 16: (saies he) for yo[u]r consolation, That’s first, that you might take co[m]forte, and Spirrituall courage by o[u]r example, that God will noe more for sake you then he hath done vs, And he adds Salvation
[catchword(s): too]

[fol. 109r]
too: for yo[u]r Consolation, for our Suff.rings begett this Consolation, and then this Consolation Facilitates yo[u]r Salvation, And when St Paule had that Testimony in is owne Conscience, that his purpose in his Suffringes, was pro illis; to advantage Gods Children, And then sawe in his Experience soe good effect of it, as that it wrought and begott Faith in them, then the more his Suffrings encreas’d, ye more his Ioyes encreas’d, Though (saies he) I be offred vp vpon Phil: 2: 15: the Service and Sacrifice of yo[u]r Faith I am gladd and reioyce wth you all, And therefore he calls the Phillipians whoe were co[n]verted 41 by him, Gaudiu[m] et Coronam, his Ioye and his Crowne, not onely a Crowne in the Sence, as an Auditorye, a Congregation, that Compased the Preacher, was ordinarilye called a Crowne, Corona (in wch Sence that Martir Cornelius answered ye Iudge when he was Charged to haue held Intelligence and to haue receiued letters from St Cyprian against the State, Ego de Corona D[omi]ni (sayes he) from Gods Church; tys true, I haue but Contra Remp. against the State I haue receiued noe letters: But not onlye in this Sence, doth St Paule call those whom hee had Converted, his Crowne, his Crowne in thee Church, but he calls them his Crowne in heaven what is our hope, o[u]r hope, o[u]r Crowne of reioycing; are not even you it,: And where even in ye prsence 1: Thes: 2: 14: of o[u]r Lord Iesus Christ at his Com[m]ing sayes this Apostle: And therefore not to stand vpon that Contemplation of St Gregorys that at the Resurection Peter shall lead vpp his Converted Iewes and Paule his Converted Nations, and every Apostle his owne Church: since you to whom God sends vs, doe as well make vpp o[u]r Crowne, as wee doe yo[u]rs; Since yo[u]r being wrought vpon, and o[u]r working vpon you; Conduce both to both o[u]r Crownes Call you the Labour and deligence of yo[u]r Pastors (for thats all ye sufferinge they are called to till o[u]r Sinnes togither call in a p[er]secution) Call you theire painefullnes yo[u]r Crowne, and we shall call yo[u]r applyablenes to the Gospell wch  wee preach o[u]r Crowne, for both Conduce to both; but especiallye Childrens Children, are ye Crowne of the Elders Sayes Salomon. If when wee haue begott you in pro: 17: 6: Christ by o[u]r Preaching, you allsoe begett others by yo[u]r holy life and Conversation, you haue added another generation unto vs: & you haue preached over o[u]r Sermons againe, as fruit fully as we o[u]r Selves you shall be o[u]r Crowne and they shall be your Crowne, and Christ Iesus a Crowne of Everlasting glorye to vs all Amen


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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