OESJD IV.2; on Col. 1.24

[p. 97] Colossians. 1. 24./
Who now reioyce in my sufferings for you,
And fill vp that wch. is behind of ye afflictions
of Christ in my flesh for his Bodies
sake, which is the Churche./

Wee are now to enter into the handling of the Doctrine of Evangelicall Counsailes, And these words haue bin ordinarily vsed by the writers of the Romane Church, for defence of a point of controuersie between them and vs; which is a Preparatory to that which hereafter is to bee more fully handled vpon another text And Out of these words they labour to establish workes of super-erogation, in which (they say) men doe, or suffer more then was necessary for their owne saluation, and then the superfluity of those workes accrued to the treasury of the Church, and by the stewardshippe, and dispensation of the Church, may bee applied to other men living here, or suffering in Purgatorie by way of satisfaction to Gods Iustice; But this is a Doctrine, wch I haue had occasion heretofore in this place to handle, And a doctrine which, indeed, deserues not the dignitie to bee too diligently disputed against; And as wee need not stopp vppon [p. 98]the disproving of the Doctrine; so wee need not to stay long, nor insist vpon the Vindicating of theis words from that wresting, and detorting of theirs, in vsing them for ye proofe of that Doctrine. But, though at first they presented them with that vehemence, and eagernesse, and Greg: de valent: assurance, Quicquid Heretici obstrepunt illustris hic locus Say the Heretiques  what they can, this is a cleanre & euident place for that doctrine yet another after him is a litle Bellarm: more cautelous, and reseru’d, Negari non potest, quin ita exponi possint, It cannot bee denied, but that these words may admitt such an exposition, And the another more Cornel. a Lapide. modified them both, saies, Primo, & propriè non id intendit Apostolus; The Apostle hath no such purpose, in his first and proper intention, to proue that Doctrine in these words sed innuitur ille sensus: Qui etsi non genuinus tamen a pari deduci potest; Some such may bee (saies the Author), may bee implied, and intimated because, though it bee not the true and naturall sence, yet by way of comparison, and convenience, such a meaning may bee deduced. Generally their difference in hauing any patronage for that corrupt doctrine out of theis words appeares best in this. That if wee consider their Authors who haue written in controuersies wee shall see  that most of them haue laid hold on these words for  this Doctrine because they are destitute of all scriptures, and glad of any, that appeare to any, any whitt that way inclinable, [p. 99] But if wee consider those Authors, who by way of Commentary, and exposition (either before, or since ye Controuersies haue bin stirr’d) haue handled these words wee shall find none of the Authors of yt kind, wch. by way of exposition of these words doth deliuer this to bee the meaning of them, yt satisfaction may be made to the iustice of God by ye workes of supererogation of one man for another.

To come then to the words themselues in their true sense, and interpretation, wee shall find in them these two generall considerations. First, that to him that is become a new creature, a true Christian, All old things are done away, and all things are made new; As hee hath a new birth, as he hath put on a new man, as hee is going toward a new Ierusalem: so hee hath a new philosophie, a new production and generation of effects out of other causes then before, Hee finds light out of darknes, fire out of water, life  out of death, Ioy out of affliction; Nunc  gaudeo, now I reioyce in my sufferings &c. And then in a second Consideration hee findes yt this is not by miracle, that hee should hope for it but once, but hee findes an expresse and certaine,and constant  reason why it must necessarily bee soe because I fill vp that which is behind of the afflictions of Christ &c It is strange that I should conceaue ioy out of affliction, but when I come to see the reason that by that affliction I fill vp the suffering of Christ &c: it is not strange, [p. 100] Diuisio.it cannot choose but bee soe. / The parts then will bee but two, A Proposition,and a Reason, But in the first part first it wilbee fitt to consider, 1 the Person, not meerly who it is, but in what capacitie  the Apostle conceaues this ioy; And secondly the Season; Now, for Ioy is not allwaies seasonable, There is a time of mourning, but now reioycing, And then in the third place wee shall come to the affection it self, Ioy, which when it is true and truly  plac’d is the nearest representation of Heauen it selfe to this world. From thence wee shall descend to ye production of this Ioy, from whence it is deriu’d, And that is out of sufferings; for this phrase, In passionibus, In my sufferings, is not in the midst of my sufferings, it is not that I haue Ioy, and comfort though I suffer, but in passionibus, is so in suffering, as that the uery suffering is the subiect of my Ioy, I had no ioy, no occasion of ioy if I did not suffer. But then these sufferings wch must occasion this ioy are this condition’d, thus qualified in this text, that first it bee passio mea, my suffering, & not as by my occasion vpon the whole Church, or vppon other men, Mea, it is determined, and limited in my self, and Mea, but not, pro Me, not for my selfe, not for my owne transgressions, and violating  of the Lawe, but for others, Pro vobis, saies the Apostle, for out of that [p. 101] roote springs the whole second part, why there appertaines a ioy  to such sufferings, wch. is that the suffering of Chr: being yet not perfect, but vnperfected, Christ hauinge not yet sufferd all  which hee is to suffer, to this purpose for the gathering of his Church, I fill vp that which remaines vndone; and that In Carne, not only in my spirit and disposition, but really in my flesh, And all this not onely for the making sure of mine owne saluation, but for the establishing, and edifieing 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 properlie his Bodie, And that is ye visible Church, And these wilbe the particular branches of our two generall parts, The Proposition, Gaudeo in afflictionibus &c. And the reason Quia adimpleo &c.

1 part EgoTo begin then with the first branches of the first parte the Person, Wee are sure it was St Paul, who wee are sure was an Apostle, for soe hee tells these Colossians in the beginning of the Epistle; Paule an Apostle of Iesus Christ by the sonne of God. But yet hee was not properly and peculiarly their Apostle, hee was theirs  as he was Rom: 11.12 the Apostles of the Gentiles, but hee was not theirs, as hee was the Apostles of the Corinthians: If I bee not an Apostle to others (sayes hee) yet doutles I am vnto you 1. Cor: 9.1 for amongst the Corinthians hee had laid ye foundations [p. 102] of a Church, Are yee not my worke in the Lord (saies hee there) but for the Colossians, hee had neuer preached to them, neuer seene them. Epaphras had laid ye foundation amongst them, and Archippus was working now at the writing of this Epistle, vppon the vpper buildings, as wee Coloss. 1. 7.4.17. see in the Epistle it selfe; Epaphras had planted, and Archippus watered; How entred Paul? First as an Apostle hee had a generall Iurisdiction, and super-intendencie ouer them, and ouer all the Gentiles, and ouer all ye Church; And then as a man whose miraculous conuersion, and religious conuersation, whose incessant Preaching and whose constant suffering, had made him famous and reuerend ouer the whole Church of God, All that proceeded from him had much autority, and power, in all places Rom: 16.7 to wch. it was directed, as himselfe saies of Andromicus, and Iunia his Kinsmaen, that they were Nobiles in Apostolis; nobly spoken of among the Apostles, so St. Paul himself was Nobilis Apostolus in Discipulis, reuerendly August: esteem’d amongst all the Disciples for a labourious Apostle, St Augustine ioyn’d his desire to haue heard St Paul preach, with his other two great wishes to haue see Christ Chrysost: in the flesh, and to haue seene Rome in her glorie. And St Chrysostome admires Rome, so much admired by others for other things, for this Principalityly, that shee had heard St Paul preach, And that sicut Corpus magnum & validum [p. 103] ita duos haberet illustres oculos; and as as shee was a great, & glorious bodie; so she had two great eies The presence, and the memories of St Peter, & St Paule, hee writes not then to them now meerly as an Apostle, for hee ioynes Timothy with himselfe at the beginning of the Epistle, who was no Apostle properly, though vpon that occasion of Paules writing in his owne, & in Timothyes Crysost: name St Chrysostome saies in a large sense, Ergo Timotheus Apostolus; If Timothy bee in commission with Paule, Timothy  is an Apostle too, But St Paule hauing iustly gott a power, and interest in them hee cherishes that by this saluation, and hee bindes them the more  to accpet his Instructions by giuing them a part in all his persecutions and by letting them see how much they were in his care, euen in that distance. A seruile application of himselfe to the humours of others becomes not ye Minister of God, but yet to bee negligent of their  opinion of him with whome hee is to conuerse, and vppon whose conscience hee is to worke becomes him not neither. It is his doctrine that must bear him out, but if his discretion do not make him acceptable too, his doctrine will haue ye weaker roote, when St Paul, and the Colossians thought well of one another, the worke of God was likely to goe forward amongst them./

NuncThis was then the person, Paul, as hee had a calling, and [p. 104] an authority by the Apostleshipp. And Paul as hee had made his calling, and autoritie, and Apostleshipp easy, and acceptable to them by his wisdom & discreet behauiour towards them, and the whole Church, The season followes next when he presents this doctrine to them. Nunc gaudeo, Now I reioyce, and there is Nunc illi, and a Nunc illis to be remembred, Ourne time, that hath relation to St Paul himselfe, and another that hath relation to the Colossians.

IlliHis Tyme, the Nunc Illi, was Nunc in vinculis. Now, when hee was in prison at Rome, for from thence hee writt this Epistle. Ordinarily a Prisoner is ye lesse to bee beleeued, for beeing in prison, and in fetters, if hee spake such thinges, as conduc’d to his discharge of those fetters or his deliuerance from that imprisonment, It is likely enough, that a Prisoner will lie for such an aduantange, But when St Paul beeing now a Prisoner for preaching of the Gospell, speakes still for the aduancement of the Gospell that hee suffers for, and findes out another way for preaching it by letters, and by Epistles, when hee opens himselfe to more danger to open to them more doctrine, then that was very credible which hee spoke though in prison. There is in all his Epistles Irenaeus. Impetus spiritus sanctj, as Irenaeus saies, a vehemence Chrysost: of the holy Ghost, but yet, amplius habentquæ è vinculis [p. 105] saies St Chrysostome. Those Epistles wch. St. Paul hath writt in prison haue more of this vehemencie in them. A sentence written with a cole  vppon a wall by a close Prisoner affects vs when wee come to read it. Stolne letters by wch a Prisoner aduentures the losse of that libertie wch he had, come therfore the more welcome of they come It is not allwayes a bold, and a vehement reprehension that is argument enough of a good zeale: for an intemperate vse of the libertie of the gospell and sometimes the impotencie of a satyricall humour  makes men preach freely, and ouerfreely, offensiuely, scandalously, God forbid that a man should build a reputation of zeale for having bin call’d in question for preaching of a sermon, and then to thinke it wisdome Redimere se qua[m] queat minimo to sinke againe, and gett off as good cheape as he can. But when the malignity of others had slaunder’d  his doctrine, or their gall’d consciences make them kicke at his doctrine, then to proceed wth a Christian magnanimity, and a spirituall nobility in the maintenance of that Doctrine; To preferre them before the greatnes of their Persons, and before the greatnesse of his owne danger, the greatnes of the glorie of god, and the greatnesse of the losse wch. Gods Church should suffer by his lenitie, and præuarication, To edifie others by his constancie, then when this Building in apparance, and likelyhood must bee rais’d vppon his owne ruine, Then was St Paul’s Nunc, concerning himselfe, then was his season to plant and conuay  his Doctrine to theis Colossians./

[p. 106] Illis Now to consider this season, and fitnes as it concern’d them the Nunc Illis, It was then when Epaphras had declared v.8 vnto him their loue, and when vppon so good testimony of their disposition hee had a desire that they might bee fulfilled with knowledge of Gods will, in all wisdome, and spirituall vnderstanding, as hee sayes. v.9. when he knew how farr they had proceeded in misteries of the Christian Religion and that they had a spirituall hunger of more then it was seasonable to present to them, this great point. That Christ had suffred throughly, sufficiently abundantly for the reconciliation of the whole world, and yet that there remayned some sufferings, and those of Christ too, to bee fullfilled by vs; that all was done, and yet there remayned more to bee done, that all after Christs Consummatum est, there should bee an Adimplendum est. That after Christ had fullfilled the Lawe and the Prophets by his sufferings St Paul must fullfill the residue of his sufferings, was a doctrine vnseasonably taught, till they had learnt much, and shewed a desire to learne more. In the primitiue Church men of ripe vnderstandings were content to thinke two or three yeares well spent in learning of Catechismes, and rudiments of Christian Religion. And the greatest Bishops were content to thinke that they discharg’d their duties well if they catechized ignorant men in such io rudiments, For Gennadius wee know from Gennadius, that the Bishops of Girræ [p. 107] did use to con St Cirills sermons (made at Easter, & som other festiualls) without booke, and preached ouer those sermons of his making, and so had more tyme for their Optatus catechizing. Optatus thinkes that when St Paul sayes, Ego plantaui, Apollos rigauit, I planted the faith, and Apollos water’d it, hee intended in those words, Ego de Paganos feci Cataechumenum, ille de Cataechumeno Christianum, That St Paul tooke ignorant persons into his charge to catechise them at first, and when they were instructed by him Apollos water’d them with the water of Baptisme; Tertull: Tertullian thought hee did young beginners in ye knowledge of Christianity no wrong when hee call’d them, Catulos Infantiæ recentis nec perfectis luminibus raepteiutes young whelpes which were not yet come to their eyes in the misteries of Religion: Nowe God hath deliuered vs in a great measure from this weaknes in seeing, and from this penury in preaching; but wee are falne vppon such tymes too,  as that men doe not thinke  themselues Christians except they can tell what God meant to doe with them, before hee meant they should bee Christians except they can tell what God meant to do with them, for wee can intend to bee Christians but from Christ and wee must needs seek a prædestination wthout any relation to Christ, a Decree in God for saluation, and damnation before any decree for the reparation of Mankinde by Christ, Euery Common-placer will aduenture to teach, and euery Artificer will pretend to vnderstand the purposes, yea, and [p. 108] the order too of Gods eternall, and vnreveal’d decree; St Paul requir’d a great deale more knowledge then these men vse to bring before hee presented to them a great deale lesse point of doctrine, then these men vse to aske./

Gaudium This was then the Nunc Illis, their season when they had humbly receaued the knowledge of the fundamentall points of Religion St. Paul was willing to communicate more and more stronger, and stronger meate vnto them, That which he presents here is, that wch may seeme least to appertaine to a Christian (that is Ioy) because a Christian is a person that hath surrendred himselfe ouer to a sad, and a serious, and a seuere examination of all his actions, that all bee done to the glorie of God, for all this, this ioy, this true Ioy, is truly, properly, onely belonging to a Christian in the testimony of a good conscience, There are many Tesseræ externæ, outward badges, and markes by wch. others may iudge, and pronounce me to bee a true Christian, but the Tessara interna, the inward badge and marke by wch I knowe my selfe is Ioy, the blessednes of heauen it selfe, Saluation, and the fruits of Paradice, yt Paradice which cannot be expressed, cannot bee comprehended, ^wch^ haveth yet gott no other name in the subtiltie of the Schooles, nor in the fullnes of the scriptures, but to bee call’d the Ioyes of Mat: 25.21 heauen, Essentiall blessednes is called so, Enter into thy Masters ioy, into the kingdome of heauen, and accidentall happines, happines added to that essentiall happines is call’d soe too, Luk. 15.7 There is Ioy in heauen at the conuersion of a sinner, and soe [p. 109] 2.10in ye Reuelation, Reioyce yee heauens, and yee that dwell in them, for the Accuser of our Bretheren is cast downe, there is new Ioy, euen in heauen, wch was not there before. Certainly as that man shall neuer see the Father of Lights after this life to whome that day neuer breakes in this life, As that man must neuer looke to walke with ye Lambe whersoeuer hee goes in heauen, that ran away from the Lambe whersoeuer hee came towards him in this life, soe hee shall neuer possesse the ioyes of heauen hereafter that feeles no ioy Bern: heere; There must bee Ioy heere, wch, Tanguam cellula mellis, as StBernard saies, As the hony combe walls in and prepares, and preserues the hony, must prepare, and preserue the ioyes of heauen it selfe, for heauen, and saluation is not a Creation, but a multiplication, it begins not when wee dye, but it increases, and dilates it selfe infinitely then; Christ himselfe when hee was pleased to feede all that people in the Wildernes, hee askes first, Quot panes habetis, how many loaues haue you? and then multiplied them abundantlie, as conduc’d most to his glorie; but some there was before. wWhen thou goest to receaue that bread of which whomsoeuer eates shall neuer die, the bread of life in the land of life, Christ shall consider what ioy thou broughtst with thee out of this world, and hee shall extend, and multiplie that ioy inexpressibly, but if thou carry none from thence thou shalt find none there. Hee that were to trauell into a farre countrie, would study before somewhat the map, and the manners, and the language of [p. 110] the Country. Hee that looks for the fullnes of ye ioyes of heauen hereafter will haue a tast, and insight in them before hee goe. And as it is not enough for him that would trauaile to study anie language (were it not an impertinent thinge for him that went to lie in France, to study Dutch?) so if wee pretend to make the ioyes of heauen our residence, it is a madnes to studie the ioyes of the world; The Kingdome of heauen is righteousnes, and Peace, and ioy in the Holy Rom: 14.7. Ghost, saies St Paule; And this Kingdome of heauen is Intrà vos, saies Christ, it is in vs, and it is that Ioy that is in vs, but yet euerie Ioy that is in vs is not this Kingdome. Phill: 4.4.And therfore, saies the same Apostle, Reioyce in the Lord; There is noe other true Ioy, none but that, But yet, saies hee there, Reioice, and againe I say, Reioyce; that is, both againe wee say it; againe, and againe wee call vppon you to haue this spirituall ioy, for without this ioy yee haue not the earnest of the spirit, And it is againe Reioyce, bring all the ioyes yee haue to a second examination, Haue you reioyced all day, in feasts, in musique, in conversations; well, at night you must bee alone, hand to hand with god. Againe I say reioyce, sleepe not till you haue tried whether your ioy will hold out there too: Haue you reioyced in ye contemplation of those temporall blessings wch. God hath giuen you; tis well, for you may do soe: but yet againe I say, Reioice; Call that Ioy to an accompt, and see whether you can Reioyce [p. 111] againe in such an vse of those blessings, as hee who gaue them to you, requires of you; haue you reioyced in your zeale of Gods seruice? that’s a true reioycing in the Lord; but yett still Reioice againe; see that this Ioy bee accompanied wth another Ioy, that you haue zeale with knowledge. Reioyce but Reioyce againe; refine your ioy, purge away all drosse and lees from your Ioy, there is no false ioy enters into heauen; but yet no sadnes neither./

Tristitia There is a necessarie sadnes in this life, but necessary onely soe, as Physick is necessary; Tristitia data vt peccata deleamus, Chrysost: It is, data, a Guift of God; and so is Physick; and it is Morbi illius peccati, It is a proper, and peculiar Physicke for that disease, for sinne, But as the Father pathetically enlarges that consideration, Remedium Lippitudinis non tollit alios morbos, water for sore eies will not cure the tooth-ache; Sorrow, and sadnesse wch is prescribed for sin will not cure, should not bee applied to the other infirmities and diseases of our humane Condition; Pecunia mulctatus est (saies the Father still) Doluit, non emendauit, A man hath a Decree passed against him in a Court of Iustice, Or lost a shipp by a tempest, and hee hath greiu’d for this; hath this reuers’d the Decree, or repair’d ye ship-wrack? Filium amisit, doluit, non resuscitauit; His sonne, his eldest sonne, his onely sonne, his towardly sonne is dead, and he hath greiued for this, hath this raised his sonne to life againe? Infirmatur [p. 112] ipse, doluit; Abstulit morbum? Himselfe is fall’n into a Consumption, and languishes, and greiues, but doth it restore him? why no for sadnes, and sorrow is not the Physick against Decrees, and shipwracks, and Consumptions, and Death, But, peccauit quis (saies hee still), et doluit? peccata deleuit: Hath any man sinn’d against his God, and come to a true sorrow for that sinne? peccata deleuit, hee hath wash’t away that sinne from his soule, for sadnes is good for nothing els, intended for nothing els, but onely for our sinnes, out of which, sadnes first arose. And then considered so, this sadnes is not truly, not properly sadnes, but it is not so entirely. There is health in bitternes of physick; There is ioy in the depth of this sadnes: St Basil inforces these wordes of the Concor. 2. in Psal. 48 Apostle. 2. Cor: 8. Quasi tristes, semper autem gaudentes; vsefully to this point; Tristitia nostra habet Quasi gaudium non habet; Our sorrow, (saies hee) hath a limitation, a modification, it is but as it were sorrow, and wee cannot tell whether wee may call it sorrow, or no, but our ioy is perfect ioy, because it is rooted in assurance; Est in spe certa; Our hope of deliuerance is in him, that neuer deceaued any, for saies hee then our sadnesse passes away as a dreame, Et qui in somnium juindicat, addit quasi, Quasi dicebam, quasi equitabam, guasi cogitabam. Hee that tells his dreame, tells it still in that phrase, mee thought I spoke, mee thought I went, and [p. 113] mee thought I thought; So all ye sorrow of Gods children is but a Quasi tristes, because it determines in ioy, & determines soone. To end this, because there is a difference Inter delectationem, et gaudium, betweene delight, and Ioy (for delight is in sensuall things, and in Beasts as well as in men, but Ioy is grounded in reason, and in reason rectified wch is Conscience, Therfore wee are call’d to reioyce againe; to try whether our ioy bee true Ioy, and not onlie in delight, and when it is found to bee true Ioy, and not onelie a delight, and when it is found to bee true Ioy, wee say still, Reioice, that is Continue your spirituall ioy, till it meete ye eternall Ioy in the kingdome of heauen and growe vp into one ioy. But because sadnes, and sorrowe hath but one vse, and a determin’d, and lymited imployment only for sinne, wee do not say be sory, and againe bee sory; but when you haue bin truly sory for your sinnes, when you haue taken that spirituall physick, beleeue your selfe to bee well, accept the seale of the holy ghost, by the remission of yo[u]r sinnes in Christ Iesus, and come to that health wch that physick promises, Peace of Conscience./

In PassionibusThis Ioy then wch. St. Paule found to bee so essentiall, so necessary for man, hee found that God plac’d within his ranke soe neere him to present to him, as that God afforded man this ioy where hee least look’t for it, euen in affliction, And of this ioy in affliction wee may obserue three stepps, three degrees, one is indeed but halfe a ioy, and that the Philosophers had, A second is a true ioy, and that all Christians haue, but the third is an ouerflowing, and abundant Ioy [p. 114] to wch ye Apostle was come, and to which by his example hee would raise others, that Ioy of wch himselfe speakes againe; 1.Cor.17.4 I am filled with comfort, and am exceeding ioyfull in all our tribulations. The first of these wch wee call a halfe ioy, is but an indolencie, and a forced vnsensiblenes of those miseries wch were vppon them. That resolution wch. some morall men had against miseries, Non facies vt te dicam malum, No miserie should drawe them to doe miserie that honour, as to call it miserie. And in respect of that extreme anguish wch. ordinary men did suffer vnder the extreme calamities of this life, euen this poore indolencie, and priuation of greife was a Ioy, but halfe a ioy. The second ioy which is a true ioy, but common to all Christians, is that assurance wch they haue in their tribulations, that God will giue them the issue with the temptation; This is naturall to a Christian, hee is not a Christian without this; Thinke it not strange, saies the Apostle, as though some strange thinge were come vnto you: (for wee must accustome our selues to the expectation of tribulation:) But reioyce, saies hee, and when his glorie shall appeare, yee shalbee made glad, & reioyce hee bids vs reioyce all the way: though the Consummat and vnderminable ioy come not till the end, yet God hath sett bounds to our tribulations, as to the sea, & they shall not ouerflowe vs. But this perfect ioy (to speake of such degrees of perfection as may bee had in this life) this third [p. 115] ioy, the ioy of this Text, is not a collaterall ioy, that stands by vs in the tribulation, and sustaines vs, but it is a fundamentall ioy, a radicall ioy, a viscerall ioy, that arises out of the wombe, and bowells of tribulation it selfe, It is not yt I reioyce though I bee afflicted, but I reioyce because I am afflicted; It is not because I shall not sinke in my calamity and be burn’d in that valley; but because my calamitie raises mee, and makes my valley a hill, and giues mee an eminencie, and brings god, and mee nearer to one another, when I can depart reioycing, and that therfore because I am contended ^unted^  Acts.5.41. worthy to suffer rebuke for the name of Christ, as the Apostles did, when I can feele that paterne propos’d to my ioy, and to my tribulations, wch Christ giues, Reioyce, Mat.5.12 and bee glad, for so persecuted they the prophets, when I can find that seale printed vppon mee by my tribulation, If yee bee rayl’d on for the name of Christ, blessed are yee, for 1 Pet: 4.14. the spirit of God, and of glorie resteth on you, that is, that affliction fires the holy Ghost vppon mee, which in prosperity falls vpon mee but as sonne beames. Brieflie if my soule haue had that conference, that discourse with God, that hee hath declared to mee his purpose in all my calamities, as hee Acts.9.16 Ananias that hee had done to Paule, Hee is a chosen vessell vnto mee, For I will shew him how many thinges hee must suffer for my sake, If the light of Gods spirit shew vs the number, the force, the intent of our tribulations, then is our soule come to the highest ioy wch. shee is capable of, in [p. 116] this life, whenLike as cold, and dead water when it comes to the fire hath a motion, and dilatation, and a kind of dancing in the vessell, so my soule that lay a sleepe in prosperity hath by this fire of tribulation, a motion, a ioy, an exaltation./

In passionibus meisThis is the highest degree of suffering; but this suffering hath this condition here, that it bee Passio mea; And this too, yt it bee, mea, and not, Pro Me, but, Pro alijs; That it bee mine, and nobodies els by my occasion; that it bee mine wthout any fault of myne, that I bee no cause that it fell vpon mee and that I bee no occasion that it fall vppon others; (And first it is not mine if I borrow it, I can haue no ioy in the sufferings of Martyrs, and other Saints of God my way of applying their sufferings to mee, by way of imitation, and example I may; by way of application, and satisfaction, I cannot, borrowed sufferings, are not my sufferings, they are not mine if I steale them, if my intemperate & scandalous zeale, or pretence of zeale extort a chastisement from ye state, If I exasperate the Magistrate, and draw an affliction vppon my selfe, this stolne suffering, this forc’d suffering is not Passio Mea, it is not mine, if it should not be mine August: Natura cuiusg[ue] rei est quam Deus indidit, That only is the nature of euery thing which God hath imprinted in it; That affliction is only mine wch God hath appointed for mee, and what hee had appointed wee may see by 1.Pet.4.15 his exclusions; Let none of you suffer as a Murtherer, or as a theefe, [p. 117] or as an euill doer, or as a Busybody in other mens matters; (and that reaches farr) I am not Possessor bonæ fidej, I come not to this suffering by a good title, I cannot call it mine, I may find ioy in it, that is in the midst of it; I may finde comfort in the mercie of Christ; But there is no ioy in the suffering it selfe, for it is not mine; It is not I, but my sinn, my breach of lawe, my disobedience that suffers, It is not mine againe if it bee not mine in particular, mine, and lymited in mee To those sufferings that shall fall vpon mee for my conscience, or for the discharge of my dutie, there belongs a Ioy, but when the whole Church is in persecution, and by my occasion especially this is no ioyfull matter. And therfore Væ illis per quos scandalum, They who by their ambition of Preferment, or indulgence of their present ease, or indifferencie how things fall out, or præsumptuous confidence in Gods care, for looking well enough to his owne, giue way to the beginnings of superstition, in the tymes of persecution, when persecutions come, either they haue no suffrings, God shall suffer them to fall away, and refuse their testimonie in his cause, or they shall haue no ioy in their suffrings, because they shall see this persecution is not theirs, it is not lymited in them, but induc’d by their preuarication vppon ye whole Church, And lastly this suffring is not mine if I stretch it too farr, if I ouervalue it, it is not mine, A man forfeits his priuiledge by exceeding it, There is no y Ioy belongs to my suffering if I place a merit in it; Meum non est, cuius nomine nulla mihi superest actio, That’s none of [p. 118] mine for which I can bring no action, And what action can I bring against God for a reward for my meritt? haue I giuen him any thing of mine? Quid habeo, quod non accepi? what haue I that I haue receaued not from him? haue I giuen him all his owne? how come I to abound then and see him starue in ye streetes, in his distressed members? hath hee changed his blessings vnto mee into single mony? hath hee made mee rich by halfpence, and farthings, and yet haue I done so much as that for him? Haue I suffred for his glorie? Am not I Vas Figulj? A Potters vessell, and that Potters vessell, and whose hand soeuer hee imployes; the hand of sicknes, the hand of Pouerty, ye hand of Iustice, the hand of Malice, still it is his hand yt breakes this vessell, and this vessell wch. is his owne, for can any such vessell haue a proprietie in it selfe, or bee any other bodies then his for whome it hath the beeing? To recollect these if I will haue Ioy in suffering; it must bee mine, mine, & not borrow’d out of an imaginary treasure of the Church from the workes of others, supererogation: myne, and not stolne, nor forced by exasperating the Magistrate to a persecutio[n] Myne, by a good title, and not by suffering for breach of the Lawe, myne in particular, and not by a generall persecution vppon the Church by mine occasion; And mine by a stronger title then all this, myne by Resignation, mine [p. 119] by  , myne by disavowing, mine by confessing that it is none of mine till I acknowledge all my sufferings are euen for Gods glorie, are his work’s, and none of mine, they are none of mine, and by that humility they become mine and then I may reioyce in my sufferings./

Pro vobis Through all our sufferings then there must passe an acknowledgement that wee are vnprofitable seruants; Towards god vtterly vnprofitable; soe vnprofitable to our selues, as that wee can meritt nothing by our sufferings; but still wee may and must haue a purpose to profitt others by our Constancie, it is, Pro vobis, that St. Paul saies hee suffers: for them, for their 2. Cor:12.15. soules, I will most gladly bestow, and bee bestowed for your soules, sayes hee, but, Nunquid Paulus crucifixus pro vobis? 1.Cor.1.13 was Paul crucified for you? is his owne question, As hee suffer’d for them here, soe we may bee bold to say; hee was crucified for them, that is, that by his crucifying, and suffering, the benefitt of Christs sufferings, and crucifying might be the more cheerfully imbraced by them, and the more effectually applied to them, Pro vobis, is, Pro uestro commodo, for your aduantage and to make you the more actiue in making sure your owne 2: Cor: 1.16 saluation, wee are afflicted (sayes hee) for your consolation; that’s first, that you might take comfort, and spirituall courage by our example, that God will no more forsake you then hee hath done vs, And then hee ads Saluation too; for your Consolation, and saluation; for our suffering begetts this consolation, and then this consolation facilitates your [p. 120] saluation, And then when St Paul had that testimonie in his owne conscience, that his purpose, and his sufferings was Pro illis, to aduantage Gods children, and then sawe in his experience so good effect of it, as that it wrought, and begott Psal:2.17. faith in them, then the more his suffrings increased, the more his ioy increased; Though, saies hee, I bee offred vp vppon the seruice, and sacrifice of your faith, I am glad, and reioyce with you all, and therfore hee calls the Philippians who were converted by him Gaudium, et Corona, his Ioy, and his Crowne; not only a crowne in that sense as an Auditory, a Congregation that compasses the Preacher was ordinarily called a Crowne, Corona (In which sense that Martyr Cornelius answered the Iudge when hee was charged to haue held intelligence, and to haue receaued letters from St. Ciprian against ye state, Ego de Corona Dominj (from Gods Church ’tis true I haue, but Contra Rempublicam against the state, I haue receaued no letters. But not only in this sense bdoth St Paul calls those whome hee had conuerted his Crowne, his Crowne in the Church, but hee calls them his Crowne in heauen; what is our hope;? our ioy? our crowne of reioycing,? are not euen you it? and where? euen in the presence of our Lord Iesus Christ at his coming, saies the Apostle, And therefore not to stand vppon that contemplation of St. Gregories, That at the resurrection Peter shall lead vp his conuerted Iewes, and Paul his conuerted Nations, and everie Apostle his owne Church, since you to whom God sends vs, do as well make vp our Crownes, as wee do yours, Since your [p. 121] being wrought vppon, and our working vppon you conduce both to both our crownes, Call you the labours, and diligence of your Pastors for that’s all the suffering they are calld to, till our sinnes together call in a persecution call you their painefullnes your Crowne, and wee shall call your appliablenes to the Gospell wch wee preache, our Crowne, for both conduce to both, Pro:17.6but especiallie Childrens Children are the Crowne of ye Elders, saies Solomon; If when wee haue begott you in Christ by our preaching, you also begett others by your holy life, and conueration, you haue added another generation vnto vs, & you haue preached ouer our sermons againe as fruitfully as wee our selues. You shall bee our Crowne, and they shall bee your Crowne, and Chr: Iesus a Crowne of euerlasting glory to vs all. Amen.//

Publishing statement

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

Transcription notes

Transcription by Mary Morrissey.

Transcription checked and coded by Elizabeth Williamson.

The Manuscript

Institution: Bodleian Library, Oxford
Shelfmark: MS Eng. th. e. 102
OESJD siglum: D

Manuscript Content

Item no: 1
Locus: pp. 1-25
Title: Mathew 21.Ver. 44. Whosoeuer shall fall on this stone, shall be broken, but on whomsoeuer it shall fall it will grinde him to powder.
Incipit: Allmightie God made us for his glory, and his glory is not
Explicit: reparation in Iesus Christ, may be manifested vnto vs:
Final Rubric: To whome with the blessed spiritt &c: /
Bibliography: OESJD Vol. IV.1; P&S Vol. II.8

Item no: 2
Locus: pp. 27-49
Title: Iohn 5. ver: 22./ The Father iudgeth no man, But hath committed all Iudgement to ye Sonne./
Incipit: When our Sauiour Christ forbids vs to cast pearle before
Explicit: sake hee committed all Iudgment to ye Sonne./
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 3
Locus: pp. 51-66
Title: John.8.15. I Iudge no Man./
Incipit: The Riuers of Paradice did not all runne one way, and yet they
Explicit: the sonne, and yet the Sonne iudges no man./
Final Rubric: At Lincolnes Inne. 3o Ianuar: 1619./
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 4
Locus: pp. 67-95
Title: Ecclesiastic. 12.1 Remember now they Creatour in ye daies of thy Youth./
Incipit: Wee may consider two great vertues, One for the so
Explicit: here wee must./
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 5
Locus: pp. 97-121
Title: Colossians. 1. 24./ Who now reioyce in my sufferings for you, And fill vp that wch. is behind of ye afflictions of Christ in my flesh for his Bodies sake, which is the Churche./
Incipit: Wee are now to enter into the handling of the Doctrine of
Explicit: to vs all.
Final Rubric: Amen.//
Bibliography: OESJD Vol. IV.2; P&S Vol. III.16

Item no: 6
Locus: pp. 123-150
Title: At White-hall, to ye Kinge./ Psal: 144.15 Being ye first psal: for ye day./ Blessed are the People that bee soe, Yea blessed are the People whose God is the Lord./
Incipit: This first part of this Text hath relation to temporall blessings
Explicit: inestimable price of his immortall blood.
Final Rubric: To which glorious Sonne of God &c./ /
Bibliography: OESJD Vol. II.5; P&S Vol. III.2

Item no: 7
Locus: pp. 151-181
Title: Psalme. 38.ver. 9. Lord, all my desire is before thee, And my groaninge is not hidd from thee./
Incipit: The whole Psalme hath two parts 1. A prayer, and then a
Explicit: by the Church. /
Bibliography: OESJD Vol. IV.8; P&S Vol. II.6

Item no: 8
Locus: pp. 183-212
Title: Preached to ye Kinge at Whitehall 16. Febr. 1620. 1 Tymothy.3.16. And without controuersie great is ye Mistery of Godlinesse: God was manifested in ye flesh,Iustified in ye spirit; seene of Angells; Preached vnto the Gentiles; Beeleeued on in ye world; Receaued vp into glory./
Incipit: This is the Text for an Houreglasse; If God would afford mee
Explicit: with the inestimable price of his incorruptible blood.
Final Rubric: To which glorious Sonne of God &c. /
Bibliography: OESJD Vol. II.6; P&S Vol. III.9

Physical Description

Material: Paper, quarto, ix + 116 + vi leaves. 215 X 170 mm.
Foliation: The manuscript is consistently and consecutively paginated.
Collation: I-XXXI:4. Gathering XXVI appears to consist of two bifolia.
Condition: The manuscript is in good condition.

Hand(s) description

The Donne sermons have all been written by one scribe, Hand 1 (pp. 1-212). This is a non-cursive round hand with some secretary forms. There are occasional words written in a square Roman print for emphasis (e.g., pp. 37, 95, 207). In the transcription, these have been rendered in italic. There is fairly extensive use of punctuation, and standard use of abbreviations.

A series of later emendations have been made throughout the manuscript, perhaps (but not certainly) by the same hand that transcribed the final sermon in the manuscript, not by Donne. Some evidence suggests that more than one corrector amended the manuscript, but on account of the brevity of these corrections it is difficult to be certain. It appears that the majority of corrections were made later in the manuscript's history, during the second half of the seventeenth century. In the present transcription, these corrections have only been relatively conservatively recorded: only in those instances where H2 corrects what appears to be an obvious textual error on the part of H1 (corrections, deletions, emended punctuation). All such corrections by H2 appear with a light-grey background. Especially sermon 5 (pp. 99-121), but also others, were very extensively marked up, by means of deletions, additions, repunctuation, underlining, and boxing of text; in effect, almost a re-editing of Donne's text. These interventions are not presently transcribed. However, a separate transcription containing these features will be made available later.

This XML document is published under a Creative Commons Attribution-NonCommercial 3.0 License