OESJD IV.2; on Col. 1.24

[fol. 1r] Coloss. 1.24. Who nowe reioice in my
sufferings for you, and fill vp that wch is
behinde of the afflictions of Christ in
my flesh, for his bodies sake wch is
the Church./

Wee are nowe to enter into the handling of the doctrine of Euangelicall Counsells; and theis wordes haue been ordinarily vsed by the writers of the Ro: Church. for the defense of a pointe in controversie betweene them and vs, wch is as a preparatory to that wch hereafter is to be more fully handled, vpon another Text. out of theis words they labor to establish workes of supererogac[i]on, in wch, (they saie) men doe, or suffer more then was necessary for theire owne Salvac[i]on. and then the superfluitie of those accrues to the Treasury of the Church, and by the Stewardship and dispensac[i]on of that Church maie be applied to other men livinge here, or suffringe in Purgatorie, by waie of satisfacc[i]on to Gods justice; But this is a Doctrine wch I haue had occasion heretofore in this place to handle: and a doctrine wch indeed deserves not the dignitie to be too diligently disputed against; And as wee not stoppe vpon the disproving of the doctrine soe wee neede not staie longe vpon the vindicating those words, from that wresting and detorsion of theirs, in vsing them for the proofe of that doctrine; Because though att first they presented them, wth great vehemence, and egernes, and assurance; Gregor. de Val. Quicquid Heretici obstreput illustris hic locus, say the Heretiques what they can, this is a cleere and evident place, for that doctrine, yet another after him is a little more cautelous and reserv’d; Negari non p[o]t[est]. quin ita exponi possint. Bellar. It cannot be denied, but that these words may admitt such an exposic[i]on. [fol. 1v] Cornel. a lapid. And then another more modified then both, saies, Primo et proprie non id intendit Apostolus; The Apostle hath noe such purpose in his first and proper intenc[i]on; to proue that doctrine in theis wordes. Sed innuitur ille sensus, qui esse etsi non genuinus, tamen a pari deduci p[o]t[est]. Some such sense may be (saies that Author) implied and intimated, because, though it be not the true and naturall sense, yet by way of comparison & convenience, such a meaninge may be deduc’d. Generally theire diffidence in having annie patronage for that corrupt doctrine, out of theis wordes, appeares best in this, if we consider theire Autors who haue written in controuersyes, wee shall see, that most of them haue laid hould vpon theis words, for this doctrine: because they are destitute of all Scriptures, and glad of any, that appeare to any, any whitt that waie inclinable. But if wee consider those Autors who, by way of com[m]entary and exposic[i]on. either before, or since the controversyes haue beene stirr’d; haue handled theis words. wee shall finde none of theire owne Autors of that kinde, wch by way of exposic[i]on of theis words, doth deliver this to be the meaning of them, that satisfacc[i]on may be made to the Justice of God, by the workes of supererogac[i]on, of one man, for another.

To come then to the wordes themselues, in theire true sense and interpretac[i]on, wee shall finde in them, theis two generall considerac[i]ons. first, that to him, that is become a newe creature, a true Christian, all ould things are donne away, and all things are made newe: As he hath a newe birth; As he hath putt on a newe man, As he is going towards a newe Jerusalem, soe hath a newe Philosophy, a newe producc[i]on & generac[i]on of effectes, out of other causes, then before; he findes light out of darknes, fire out of water, life out of death, [fol. 2r] Joye out of afflicc[i]on, nunc gaudeo, nowe I reioice in my sufferinges &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, why it must necessarily be soe, because I fill vp that wch is behinde of the afflicc[i]ons of Chr[ist] &c: It is strange that I should conceive ioye out of afflicc[i]on, but when I come to see the reason that by that afflicc[i]on I fill vp the sufferings of Chr[ist] &c. it is not strange, it cannott chuse but be soe, Diuisio The p[ar]tes then will be but two; A proposic[i]on, And a Reason, but in the first p[ar]te first, it will be fitt to consider, the Person, not meerely who it is, but in what Captiuitie, the Apostle conceives this ioye: and secondly, the season, Nowe, for ioye is not alwaies seasonable, there is a time of mourninge, but nowe I reioice; And then in a third place wee shall come to the affecc[i]on it selfe, Joye, wch, when it is true, & truly plac’d, is the neerest representac[i]on of heaven it selfe in this world. from thence wee shall descend to the producc[i]on of this Joye, from whence it is derived; and that is out of sufferings; for this phrase in Passionibus, in my sufferings, is not in the mid[de]st of my sufferings, it is not, that I haue ioye and comfort though I suffer, but in Passionibus is soe in suffering as that the very suffering is the subiect of my ioye. I had noe ioye, noe occasion of ioye, if I did not suffer, but then, theis sufferings, wch must occasion this ioye, are thus condic[i]oned, thus qualified in or Text, That first it be Passio mea, my sufferinge, & not cast by my occasion vpon the whole Church, or [fol. 2v] vpon other men; mea, it is determined and limitted in my selfe; And mea, but not pro me; not for my selfe, for myne owne transgressing and violatinge of the Lawe, but for others, Pro vobis, saies the Apostle, for out of that roote springs the whole second parte, There app[er]taines a ioye to such sufferings, wch is, that the sufferinge of Chr[ist] being yett, not vnp[er]fect, but vnp[er]fected. Chr[ist] having not yet suffer’d all, wch he is to suffer, To this purpose for the gatheringe of his Church, I fill vp that wch remaines vndonne; And that in Carne, not onely in my Spiritt and disposic[i]on, but really in my flesh; and all this not onely for the making sure of myne owne saluac[i]on, but for the establishing and edifieing a Church; but yet his Church: for, men seduc’d, and seducers of men, haue their Churches to; but this is for his Church, and that Church of his, wch is p[ro]perly his bodie, and that is the visible Church, and theis wilbe the particular braunches of or two generall p[ar]ts, the proposic[i]on, Gaudeo in affliccionibus &c. & the Reason, Quia Adimpleo &c.

1 Parte Ego. To begyn then wth the first braunch of the first p[ar]te, the Person; wee are sure it was SctPaul; who, we are as sure, was an Apostle, for soe he tells theis Coloss: in the beginninge of the Epistle, Paul. an Apostle of Jesus Chr[ist] by the will of God. Ro: 11.12 But yet he was not prop[er]ly; peculiarly, theire Apostle; he was their’s as he was the Apostle of the Gentiles; but he was not theirs, as he was the 1. Cor. 9.1 Apostle of the Corinthyans: if I be not an Apostle to others (saies he) yet doubtles I am vnto you; for, amongst the [fol. 3r] Corinthyans, he had laid the foundac[i]ons of a Church, Are ye not my worke in the Lord? Saies he there; but for the Coloss: he had neuer preached to them, neuer seen them, Epaphrus had laide the foundation amongst them, and Aristippus was workinge nowe att the writinge of this Epistle, vpon the vpp[er] buildings, as we see in the Epistle it selfe. Col. 17; 4.17 Epaphrus had planted and Aristvppus watered; howe entred Paul? first as an Apostle he had a gen[er]all Jurisdicc[i]on and superintendency over them, and over all the Gentills; and over all the Churches; And then, as a man whose miraculous converc[i]on, and religious conversac[i]on, whose incessant preaching, and whose constant sufferinge; had made famous, and reverend over the whole Church of God: All that proceeded fro[m] him, had much authoritie and power in all places to wch it was directed; Rom: 16.7 As himselfe saies of Andronicus & Junia, his kinsmen, that they were Nobiles in Apostolis, nobly spoken of amonge the Apostles, soe Sct. Paul himselfe was Nobilis Apostolus in discipulis, reverendly esteemd of amongst all the disciples, for a laborious Apostle. Sct Augustine ioynd his desire to haue heard Sct Paul preach, August. wth his other two wishes to haue seene Chr[ist] in the flesh, and to haue seene Rome in her glorie. And Sct Chrysostome admires Rome, Chrysost soe much admir’d by others, for other things, for this principally that shee had heard St Paul preach and that, Sicut corpus magnum, et validu[m], ita duos haberet oboc illustres oculos, as she was a greate and glorious bodie soe shee had had two great & glorious eyes, the pr[e]sence & the memoryes of Sct Peter and St Paul he [fol. 3v] writes not then to them nowe meerely as an Apostle for he ioynes Tymothy wth himselfe, att the beginning of the Epistle who was noe Apostle prop[er]ly, though, vpon that occasion, of Pauls writing in his owne & in Tymothies name, Chriso St Chrisost: Sayes, in a larger sense ergo Tymotheus Apostolus, If Tymothy be in comission with Paul. Tymothy is an Apostle too: But St Paul hauing iustly gott a power and interest in them, he cherishes that, by this salutac[i]on, and he binds them the more to accept his instrucc[i]ons, but givinge them a p[ar]te in all his p[er]secuc[i]ons and by lettinge them see, howe much they were in his care, even in that distaunce. A servile applicac[i]on of himselfe to the humors of others, becomes not the ministers of god, but to be negligent of theire opynion of him, wth whome he is to converse, and vpon whose consciences he is to worke, becomes him not neither; It is his Doctrine that must beare him out; but if his discrec[i]on doe not make him acceptable too, his doctrine will haue the weaker roote; when Sct Paul and the Coloss: thought well of one another the worke of God was likely to goe forward amongst them./

Nunc This was then the Person, as he had a callinge & an Authoritie by the Apostleship, and Paul, as he had made his calling & authoritie & Apostleship easy and acceptable to them, by his wisdome & discreete behauior towards them and the whole Church ye season followes next when he pr[e]sents this doctrine to them; nunc Gaudeo, nowe I reioyce, And there is a Nunc illi, & a Nunc illis to be considered; one time that hath relac[i]on to Sct Paul himselfe, & another that hath relac[i]on to the Colossians./

[fol. 4r]Illi His time, the Nunc illi, was nunc in vinculis nowe when he was in prison att Rome, for, from thence he writt this Epistle. ordinarily a prisoner is the lesse to be beleeued, for his being in prison, and in fetters, if he speake such things as conduce to his discharge of those fetters, or his deliveraunce fro[m] that imprisonmnt: It is likely enough that a prisoner will lye for such an advantage; but when Sct Paul being nowe a prisoner for the preaching of the Gospell, speakes still for the advauncement of that Gospell that he suffers for, and findes out another way of preaching it by Letters, and by Epistles, when he opens himselfe to more daunger, to open to them more doctrine, then that was verie credible wch he spoke, though in prison; Irenæus There is in all his Epistles impetus Sp[i]r[itu]s S[anc]ti; as Irenæus sayes, a vehemence of the holy ghost, but yet Amplius habent quæ e vinculis, sais Saint Chrysostome. Chrysost. Those Epistles wch St Paul writt in prison haue more of this vehemence in them. A sentence written wth a Cole vpon a wall, by a close prisoner, affectes vs when wee come to reade it. Stollen let[t]ers, by wch a prisoner adventures the losse of that libertie wch he had, come therefore if the more welcome if they come. It is not alwaies a bould and a vehement reprehenc[i]on, that is argument enough of a good zeale: for, an intemperate vse of the libertie of the Gospell, and sometymes the impotency of a satyricall humor, makes men preach freely, and over freely, offensiuely, scandalously; God forbid that a man should build a reputac[i]on of zeale, [fol. 4v] for having beene calld in question for a Sermon, and then to thinke it wisdome, Redimere se quoqueat minimo, to sinke againe, and gett of, as good cheape as he can. But when the malignitie of others hath slaundred his doctrine, or their galld consciences make them kicke att his doctrine, then to proceede wth a Christian magnanimitie and a Spirituall nobilitie in the maintenaunce of that doctrine, to preferre then, before the greatnes of their p[er]sons, and before the greatnes of his owne daunger, the greatnes of the glorie of God, and the greatnes of the losse wch Gods Chur: should suffer, by his levitie & prevaricac[i]on, To edifie others by his Constancy, then, when this building in apparaunce and likelyhoode must be raisd vpon his owne ruine, then was St Pauls nunc, concerning himselfe, then was his season to plante & convaie this doctrine to these Colossians./

Illis Nowe to consider this season, and fittnes, as it concern’d them, The Nunc Illis, it was then, when Epaphras had declared vnto him their loue, & when vpon soe good testimony of their disposic[i]on, he had a desire, that they might be fullfilled wth knowledge of Gods will, in all wisdome & Spirituall vnderstandinge, as he saies. v. 9. when he knewe how farre they had proceeded in misteries of the Christian religion, and that they had a Spirituall hunger of more, then it was seasonable to pr[e]sent to them, this greate pointe, That Chr[ist] had suffred throughly, sufficiently, abundantly, for the reconciliac[i]on [catchword(s): of the whole world] [fol. 5r] Of the whole world; and yet that there remaind some suffrings, and those of Christ too to be fullfilld by vs. that all was done, and yett there was more to be done: That after Chr[ist]con sum[m]atu[m] est, there should be anadimplendu[m] est, that after Chr[ist] had fullfilled the Lawe and the prophetts by his sufferings, St Paul must fullfill the residue by his sufferings, was a doctrine wch had beene vnseasonably offred, till they had learnt much, and shewd a desire to learne more. In the Primitiue Church, men of ripe vnderstanding were content to thinke two & three yeares well spent in learning of Catechismes and Rudiments of Christian Religion, And the greatest Bushops were content to thincke that they discharged their duties well, if they catechised ignoraunt p[er]sons in such Rudiments, Gennadius for wee knowe from Gennadius, that the Bushops of Girra did vse to con St. Cyrills sermons (made att Easter & some other festiualls) wthout booke, & preached over those Sermons of his making, and soe had more time for theire Catechisinge. Optatus Optatus thinkes, that when St Paul saies, Ego plantaui Apollos rigauit. I planted the faith, and Apollos watred it, he intended in those wordes, Ego de pagano feci Catechumenu[m], Ille de Catechumeno Christianu[m]. That St Paul tooke ignorant p[er]sons into his chardge to catechize them att first, and when they were soe instructed by him, Apollos watered them wth the water of Baptisme. [fol. 5v] Tertull. Tertullian thought he did younge beginners in the knowledge of Christianitie noe when wronge when he called them. Catulos infantiæ recentis, nec p[er]fectis luminibus reptantes. young whelpes wch are not yet come to a p[er]fect vse of theire eyes in the misteries of Religion. Nowe God hath deliu[er]ed vs in a greate measure fro[m] this weaknes in seeing; and fro[m] this penury in preachinge, but wee are fallen vpon such times too, as that men doe not thinke themselues Christians, except they can tell what god meant to doe wth them, before he meant they should be Christians for, we can be intended to be Christians, but fro[m] Chr[ist] and wee must needes seeke a pr[e]destinac[i]on, without anie relac[i]on to Chr[ist] A decree in God for salvac[i]on and damnac[i]on, before anie decree for the reparac[i]on of mankinde by Chr[ist], every Com[m]on-placer will adventure to each, and every Artificer, will pr[e]tend to vnderstand, the purpose, yea and the order too; of Gods eternall and vnreveald decrees, St Paul requir’d a great deale more knowledge, then theis men vse to bringe before he pr[e]sented to them a greate deale a lesse point of Doctrine then theis men vse to aske./

Gaudiu[m] This was then the Nunc illis, theire season, when they had humbly receiued the knowledge of the fundamentall points of Religion; St Paul was willinge to com[m]unicate more & more, stronger & stronger meate vnto them, That wch he pr[e]sents here, is, that that wch may seeme least to app[er]taine [catchword(s): to a Christian] [fol. 6r] To a Christian (that is, Joye) because a Christian is a person that hath surrendred himselfe over to a sad, and a serious, and a seuere examinac[i]on of all his actions, that all be done to the glorie of god. for all this, this Joye, true ioye is truely, p[ro]perly, onely belonginge 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 mee to be a true christ. but the Tessera interna the inwarde badge & marke by wch I knowe this in my selfe, is, ioye, the blessednes of heauen it selfe, Saluac[i]on, and the fruits of Paradise, that Paradise wch cannot be expressed, cannott be compr[e]hended, haue yet gott noe other name in the subtilty of the Schooles, nor in the fullnes of the Scriptures, but to be calld the ioyes of heauen, Essentiall blessednes Ma. 25.21 is called soe, enter into thy Mrs ioye into the kingdome of heaven, and accidentall happines, happines added to that essentiall happines, is cald. soe too, Luc.15.7. & 10 there is ioye in heauen att the conversion of a sinner, 12.20 and soe in the Reuelac[i]on, Reioice yee heauens, and yee that dwell in them, for the accuser of or brethren is, cast downe. There is newe ioye even in heau’n wch was not there before, certainly as that man shall neuer see the father of lights, after this life, to whome that daie neuer breakes in this life: As that man must neu[er] looke to walke wth the Lambe, wheresoeuer he goes, in heauen, that ranne away from the Lambe, whensoeuer he came towards him, in this life, soe, he shall [fol. 6v] never possesse the ioyes of heauen hereafter that feeles noe ioye here. Bernard. There must be ioye here, wch tanquam Cellulæ mellis as St. B: saies. as the Hony combe walls in prepares & pr[e]serves the hony, must prepare & preserue the ioyes of heauen itselfe, for heauen and saluac[i]on, is not a creac[i]on, but a multiplicac[i]o[n]. It beginnes not when wee die but it increases and dilates it selfe infinitely then. Chr[ist] himselfe when he was pleasd to feed all that people in the wildernes, he askes first, Quot panes habetis, howe many loaves haue you? and then multiplied them abundantly, as conduc’d most to his glorie; but some there was before, when thou goest to receiue that bread, of wch whosoeuer eats shall neu[er] die, the bread of life, in the land of life, Chr[ist] shall consider what ioye thou broughtest out of this world wth thee, and he shall extend, and multiply that ioye, vnexpressiblie, but if thou carrie none fro[m] hence, thou shalt finde none there; he that were to trauell into another countrey, would studie before somewhat the mapp & the manners, and the Language of the Countrey, he that lookes for the fulnes of the ioyes of Heauen hereafter, will haue a tast, an insight before he goe; And as it is not enough for him that would trauaile to studye anie Language, (it were an imp[er]tinent thing for him that means to lye in fraunce - to study dutch, soe if we pr[e]tend to make the ioyes of heauen our residence, It is a madnes, [catchword(s): To study the] [fol. 7r] To studie the ioyes of this world; the kingdome of heauen is righteousnes, and peace, Ro: 14.7. and ioye in the Holy ghost, saies St Paul: and this kingdome of heauen is intra vos, saies Chrysostome, it is in vs, Phil. 4.4 and that is that ioye that is in vs: but yet, euery ioye that is in vs is not this kingdome, and therefore saies the same Ap[ost]le, reioice in the Lord; there is noe other true ioye none but that, but yet saies he there, reioice, and againe, I saie reioice; that is, both againe wee saie it, againe and againe wee call vpon you to haue this spirituall faith, for wthout this ioye, yee haue not the earnest of the Spiritt, and it is, Againe reioice, bringe all the ioies yee haue to a second examinac[i]on, haue you reioic’d all daie in feasts, in musiques, in Conversac[i]ons: well: att night you must be alone, hand to hand wth God; Againe, I saie reioice; sleepe not till you haue tried whether yor ioye will hould out there too. Haue you reioyced in the contemplac[i]ons of those temporall blessinges wch god hath giuen you.Tis well; for you maie doe soe: but yet; againe I saie reioice, call that ioye to an accompt, and see whether you can reioice againe in such an vse of those blessings, as he who gaue them to you, requires of you, haue you reioyced in yor zeale of gods seruice; that’s a true reioycinge in the Lord, but yet, still reioice againe, see that this ioye be accompanied wth another ioye, that you haue zeale wth knowledge: Reioice, but reioice againe, refine yor ioye: purge awaye all drosse, & lees from yor ioye, there is noe false ioye enters into heauen; but yet noe sadnes neither. [fol. 7v] Tristitia. There is a necessary sadnes in this life: but necessary onely soe, as Phisicke is necessary. Chrysost. Tristitia data, vt Peccata deleamus. it is data, a guift of God; and soe is Phisicke, and it is Morbi illius, peccati; it is prop[er] and peculiar Phisicke for that desease, for Synne. but as that father pathetically enlardges that considerac[i]on, Remedium Lippitudinis, non tollit alios morbos: water for sore eyes will not cure the tooth=ache; sorrowe and sadnes, wch is prescribed for Synne will not cure, should not be applied to the other infirmities and diseases of our humane condic[i]on. Pecunia mulctatus est (saies that father still) Doluit, non emendauit. A man hath a decree passed against him, in a Courte of Justice, or lost a ship by tempest, and he hath greived for this: hath this reuersd the decree, or repaired the shipwrack filiu[m] 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 raisd his Sonne to life againe? Infirmatur ipse; doluit; abstulit morbum? Himself is falne into a consumpc[i]on, and languishes, and greiues; but doth that restore him? Why noe for sadnes and sorrowe is not the phisickephisick against decrees, and shipwrackes and consumpc[i]ons, & death; but Peccauit quis (saies he still) et doluit? peccata doleuit, hath anie man Synnd against his god; and come to a true sorrowe for that Synne, peccata doleuit, he hath washd awaie that Synne fro[m] his Soule, for sadnes is good for nothinge els, intended for nothing els, but onely for our Synnes, out [catchword(s): of wch] [fol. 8r] Of wch sadnes att first arose; And then considered soe, this sadnes is not truely, not prop[er]ly sadnes, because it is not soe entirely. there is health in the bitternes of phisick there is ioye in the depth of this sadnes. St Basill enforces those wordes of the Apostle, 2. Cor. 6. quasi tristes, semp autem gaudentes, vsefully to this pointe; Tristitia n[ost]ra habet quasi, Gaudiu[m] non habet, or sorrowe saies he hath a limittac[i]on, a modificac[i]on; yt is but as it were sorrowe, & wee cannott tell whether we may call it sorrowe or noe, but or ioye is p[er]f[e]ct ioye, because it is rooted in an assuraunce; Est in Spe certa, or hope of deliveraunce is in him, that neu[er] deceiued any; for saies he then, or sadnes passes away, as a dreame; Et qui In somniu[m] iudicat, additt quasi, quasi dicebam, quasi Equitabam, 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 sorrowe of gods Children is but a quasi tristes because it determines in ioyes and determines soone; to end this because there is a difference betweene delectac[i]onem et gaudium, betweene delight & ioye, (for delight is in sensuall thinges, and in beastes, as well as in men, but ioye is grounded in reason, and in reason rectified, wch is Conscience, therefore wee are calld to reioice againe, to trie whether or ioye be true ioye, and not onely a delite; and when it is found to be a true ioye, wee saie still reioice, that is contynue yor spirituall ioye, till it meete the eternall ioye in the kingdome of heauen, and growe vp into one ioye, but because sadnes and sorrowe hath but one [fol. 8v] vse, and a determined and lymitted imployment, onely for Synne, wee doe not saie, be sorrye, and againe be sorrie, but when youwee haue beene truely sorrie for yor Synnes, when you haue taken that spirituall phisick beleeue yor selfe to be, well, accept the Seale of the Holly Ghost, for the remission of yor Synnes, in Chr[ist]Jesus, and come to that health wch this Phisick promises, Peace of conscience./

In Passionibus This ioye then wch St Paul found to be soe essentiall. soe necessary for man, he found that god plact wthin his reach, soe neare him, soe present to him, as that God afforded,  man this ioye, where he least lookt for it, even in afflicc[i]on. and of this ioye in afflicc[i]ons, we may obserue three stepps, three degrees, one is indeed but a haulfe ioye and that the Philosophers had; a second is a true ioye, and that all Christians haue, but the third is an overflowinge and an aboundant ioye, to wch this Apostle was come, and to wch by his example, he would rouse others: that ioye of which himselfe speakes againe. 2. Cor. 17.4 I am filled wth comfort and am exceeding ioyefull, in all or tribulac[i]ons. The first of theis wch wee call a haulfe ioye, is but an Indolency, and a forced vnsensiblenes of those myseryes wch were vpon them; That resoluc[i]on wch some morall men had against misery, non facies ut te dicam malam, noe misery should drawe them to doe misery that honor, as to call it misery; and in respecte of that extreeme anguish, wch ordinary men did suffer, vnder the Calamityes of this life, even this poore indolency, and priuac[i]on of griefe, was a ioye; but, but a haulfe ioye, The second Joye, wch is a true [fol. 9r] Joye, but com[m]on to all Christians, is that assurance wch they haue in theire tribulac[i]ons, that God will giue them the issue wth the temptac[i]on. This is naturall to a Christian; he is not a Christian wthout this; 1 Peter 4.12 thinke it not straunge saies that Ap[os]t[l]e. as though some Straunge thinge were come vnto you; (for wee must accustome or selues to the expectac[i]on of tribulac[i]on) but reioice saies he, and when his glory shall appeare, ye shalbe made glad and reioice; he bidds vs reioice all the waye, though the consu[m]mate and vndeterminable ioye come not till the end; yet God hath sett bounds to or Tribulac[i]ons, as to the sea, and they shall not overflowe vs, but this p[er]fect ioye, (to speake of such degrees of perfecc[i]on as may be had in this life,) this third ioye, the ioye of this Text, is not a Collatterall ioye, that stands by vs in the Tribulac[i]on and sustaines vs, but it is a fundamentall ioye, a radicall ioye, a viscerall ioye, that arises out of the woombe and bowels of the tribulac[i]on it self, It is not that I reioice though I be afflicted; but I reioice because I am afflicted: it is not because I shall not sink in my calamity & be buried in that valley, but because my Calamitye raises me, and makes my valley a hill; and giues me an eminency, and bringes god and me nearer to one another. when I can dep[ar]te reioycinge, And that therefore, because I am counted worthy to suffer rebuke for the name of Christ, Act. 5.41 as the Ap[ost]les did, when I can feele that patterne p[ro]posed to my ioye, and to my tribulac[i]on, Mat. 5.12 wch Chr[ist] giues Reioice and be glad; for soe they [fol. 9v] persecuted the prophetts, when I can finde that seale printed vpon me by my Tribulac[i]on, 1. Peeter 4.14 if yee be raild on for the name of Chr[ist] blessed are yee, for the spiritt of God, and of glorie resteth on you, that is that afflicc[i]on fixes the H: Ghost vpon wch me wch in p[ro]sperity falls vpon me, but as Sunne=beames. breifly if my soule haue had that conference, that discourse wth god, that he hath declared to me his purpose in all my Calamities, as he tould Ananias that he had done to Paul. Act. 9. 16. He is a chosen vessell vnto me, for I will shewe him, howe many thinges he must suffer for my sake; If the light of Gods Spiritt shewe vs the number, the force, the intent of our tribulac[i]ons then is or Soule come to that highest ioye, wch she is capable of in this life, when as could and dead water, when it comes to the fire hath a moc[i]on and dilatac[i]on, and a kinde of dancing in the vessell, soe my soule that lay a sleepe in prosperitie hath by this fire of tribulac[i]on, a moc[i]on, a ioye, an exaltac[i]on.

This is the highest degree of sufferinge; but this suffering hath this condic[i]on here, that it be Passio mea; In Passionibus meis and this too, that it be mea, and not pro me, but pro alijs: that is it be myne, and nobodies els, by my occasion, that it be myne, wthout anie faulte of myne: that I be noe cause, that it fell vpon me; and that I be noe occasion, that it fall vp[p]on others. And first it is not myne, if I borrowe it: I can haue no ioye in the sufferinges of Martyrs and other Saints of god, [catchword(s): by way of] [fol. 10r] by waie of applyeing their sufferings to me, by waie of imitac[i]on and example I may, but by way of Applicac[i]on and satisfacc[i]on I cannott. borrowede sufferinges are not my sufferings; they are not mine if I steale them, If my intemperate and scandalous zeale or pretence of zeale, extorte a chastisement fro[m] the State, If I exasperate the magistrate, and drawe an afflicc[i]on vp[p]on my selfe. this stolne sufferinge. this forc’d suffring is not Passio mea, It is not myne if it should not be mine: Natura cuiusq[u]e rei est qua[m] Deus indidit: August. that onely is the nature of eu[er]y thinge wch God hath imprinted in it: That afflicc[i]on onely is mine, wch god hath appointed for me; and what he hath appointed wee may see by his exclusions. Lett none of you, as a murtherer or as a theife, or as an euill doer, 1 Peeter 4.15 or as a busy bodie in other mens matters, (and that reaches farre) I am not Possessor bonæ fidei, I come not to this suffering by a good title, I cannott call it mine; I may finde ioye in it, that is in the midst of it, I may finde comforte in the mercy of god, but there is noe ioye in the sufferinge it self; for it is not mine. It is not I, but my synne, my breach of lawe, my disobedience that suffers. It is not mine againe, if it be not mine in p[ar]ticler, mine, and limitted in me. To those sufferings that fall vpon me for my conscience or for the discharge of my dutie, there belonges a ioye, but when the whole Church is in p[er]secuc[i]on and by my occasion especially, this is noe ioyefull matter, And therefore, vae illis per quos scandalu[m], they who by theire ambic[i]on of preferment, or [fol. 10v] Indulgence to their present case, or indifferency howe thinges fall out; or presumptuous confidence in Gods care, for looking well enough to his owne, giue waye to the beginnings of sup[er]stic[i]on, in the times of Persecuc[i]on when p[er]rsecuc[i]ons come, either they shall haue noe sufferinges god shall suffer them to fall away, and refuse their testimony in his cause, or they shall haue noe ioye in theire suffringes, because they shall see this p[er]rsecuc[i]on is not theires, that is; not limitted in them, but induc’d by theire preuaricac[i]on vpon the whole Church; and lastly this sufferinge is not mine, if I stretch it too farre, if I over-value it, it is not myne, A man forfeites his priviledge by exceedinge it, there is noe ioye belonges to my sufferinge. If I place a meritt in it; meum non est, cuius nomine nulla mihi superest actio; that’s none of myne, for wch I can bring noe acc[i]on; And what acc[i]on can I bringe against God, for a reward of my meritt. haue I giuen him anie thinge of mine? quid habeo quod non accepi? what haue I that I receiued not fro[m] him? haue I giuen him all his owne, howe came I to abound then, and see him sterve in the streetes in his distressed members? hath he chaunged his blessings to me, into single money? hath he made me riche, by haulf pence, and farthinges; and yet haue I done soe much as that for him? haue I suffered for his glorie? am not I vas figali A potters vessell, and that potters vessell and whose hand soeuer he imployes, the hand [fol. 11r] of sicknes, the hand of pouertie, the hand of Iustice the hand of malice, still it is his hand that breakes this vessell, and this vessell wch is his owne; for can anie such vessell haue a proprietie in it selfe. or be anie other bodies, then his, fro[m] whome it hath the beeing? To recollect these, If I will haue ioye in sufferinge, it must be mine; myne, and not borrowed out of an Imaginary treasure of the Church fro[m] the workes of others Supererogac[i]on: mine, and not stolne, nor forc’d by exasperatinge the magistrate to a p[er]secuc[i]on, mine by good title, and not by suffering for breach of the lawe; mine in p[ar]ticler. and not a gen[er]all p[er]secuc[i]on vpon the Church by mine occasion. And mine by a straunger title then all this, mine by resignac[i]on, mine by disclayming it, mine by disavowinge, mine, by confessinge that it is none of mine, till I acknowledge, that all my sufferinges euen for gods glorie, are his worke, and none of mine, they are none of mine; and by that humility they become mine; and then I may reioice in my sufferinges./

Pro vobis Through all or sufferinges then, there must passe an acknowledgent, that wee are vnprofitable servants, towards God, vtterly vnprofitable, So vnprofitable to or selues, as that we can meritt nothinge by or sufferinges; but still wee may, and must haue a purpose to profitt others by or constancye; It is pro vobis, that St Paul saies he suffers for them, for their soules; 2. Cor. 12.15 I will most gladly bestowe, and be bestow’d for yor soules (saies he) [fol. 11v] But Nunquid Paulus Crucifixus pro vobis; was Paul crucified for you; is his owne question. As he suffered for them here, soe, wee may be bould to saie he was crucified for them: That is, that by his Crucifieing & sufferinge, the benefitt of Christs sufferings, and Crucifieing; might be the more cherefully embrac’d by them, and the more effectually applied to them; Pro vobis, is pro vestro comodo, for your advantage, and to make you the more actiue in making sure yor owne saluac[i]on we are 2. Cor. 1.16 afflicted (saies he) for yor consolac[i]on; thats first, that you might take comforte; and spirituall courage by my orexample. that god will noe more forsake you, then he hath done vs. and then he

adds saluac[i]on too; for your consolac[i]on; & saluac[i]on for o[u]r suffrings begett this consolac[i]on and then this consolac[i]on facilitates yor saluac[i]on. And then when St Paul had that testimony in his owne conscience, that his purpose in his sufferinges was p[ro] illis; to advantage gods children, and then sawe in his experience soe good effecte of it, as that it wrought, and begott faith in them, then the more his sufferinges encreast, the more his ioyes encreasd, Phil. 2.17 though (saies he) I be offred vp vpon the seruice, and sacrifice of yor faith. I am glad and reioice wth you all. 4.1 & therefore he calls the Philippians, who were converted by him, Gaudiu[m] et Corona. his ioye, and his Crowne; not onely a Crowne, in that sence [fol. 12r] as an Auditorie, a Congregac[i]on that compassed the Preacher, was ordinarily calld a Crowne, Corona. In wch sense that Martyr Cornelius answerd the Judge, when he was charg’d to haue held intelligence, and to haue receaued let[t]ers, fro[m] St Cyprian against the State. * * Ego de Corona domini (saies he) fro[m] gods Church; tis true, I haue, but Contra Remp[ublicam] against the State I haue received noe letters: but not onely in this sense doth St Paul call those whome he had converted, his Crowne, his Crowne in the Church. 1. Thes. 2.19 But he calls them his Crowne in heauen. what is or hope, or ioye, or crowne of reioicinge; are not you euen it? and where? even in the p[rese]nce of or Lo. Jesus Chr[ist] att his cominge saies this Ap[ost]le; and therefore not to stand vpon that contemplac[i]on of St Gregories, that att the resurrecc[i]on Peeter shall leade vp his converted Jewes, and Paul his conuerted nac[i]ons, and eu[er]y Apostle his owne Church. Since you, to whome god sends vs, doe as well make vp or Crowne, as wee doe yors, since yor beinge wrought vpon, and or workinge vp[p]on you, conduce both to both or Crownes, call you the labor & dilligence of yor pastors (for thats all the suffringe they they are calld to, till or Synnes together call in a persecuc[i]on). call you their painfullnes their yor Crowne, and wee shall call yor appliablenes to the ghospell wch wee preach or Crowne: Pro. 17.6 for both conduce to both, but especially childrens ~ children are the Crowne of the elders saies Sal[omon]: If when we haue begott you in Christ by our preaching, you also begett others by yor holly life, and conversac[i]on, you haue added another [fol. 12v] generac[i]on vnto vs; and you haue preached ouer our sermons againe, as fruitfully as we or selues. you shall be or crowne, and they shalbe yor Crowne, and Chr[ist] Jesus a Crowne of eternall & everlastinge glorie 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 Hugh Adlington.

Transcription coded by Sebastiaan Verweij.

The Manuscript

Institution: Cambridge University Library, Cambridge
Shelfmark: MS Add. 8469
OESJD siglum: E

Manuscript Content

Item no: 1
Locus: ff. 1r-18r
Title: Pro: 8th: ver. 17. I Loue them that Loue mee: And they that seeke mee earely shall find mee.
Incipit: As the Prophetts and other Secretaries
Explicit: vncorruptible blood. In whom &c./
Final Rubric: Finis./
Bibliography: OESJD Vol. I.4; P&S Vol. I.5

Item no: 2
Locus: pp. 1-29
Title: Ecclesiastes. 12. 1. Remember nowe thy Creator in the daies of thy youth./.
Incipit: Wee may consider two greate vertues, one for the
Explicit: and never parte, but here wee must./
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 3
Locus: [ff. 1r-19r]
Title: Hsa. 2. 19. And I will marrie thee vnto me for euer
Incipit: The word wch is the hinge vpon wch all this text
Explicit: incorruptible blood. To whom, &c.
Final Rubric: Finis
Bibliography: OESJD Vol. VII.2; P&S Vol. III.11

Item no: 4
Locus: [ff. 1r-11r]
Title: Luke 23.24: Father forgiue them, for they knowe not what they doe./
Incipit: The Word of god is either the coeternall and coessentiall sonne
Explicit: Our father wch art in heauen &c.
Bibliography: OESJD Vol. VI.8; P&S Vol. V.12

Item no: 5
Locus: [ff. 1r-16r]
Title: 1.Cor: 15.26./ The last Enemie that shallbee destroyed is Death.
Incipit: This is a text of the resurrection, and it is not Easter yet: but
Explicit: of body and soule in his euerlasting glorie. / Amen.
Bibliography: OESJD Vol. II.8; P&S Vol. IV.1

Item no: 6
Locus: [ff. 1r-10r]
Title: John. 5.22. The father iudgeth noe man, but hath comitted all judgment to the Sonne.
Incipit: When our Sauior Christ forbidds vs, to cast Pearle
Explicit: iudgment to the Sonne./
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 7
Locus: [ff. 1r-16v]
Title: The Sermon in ye Euening of the same daie./
Incipit: The Rivers of Paradise did not all runne one waie, and
Explicit: Sonne, and yet The Sonne iudgeth noe man./
Final Rubric: Att Lincolne’s Inne. 30o Jan 1619
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 8
Locus: [ff. 1r-12v]
Title: Coloss. 1.24. Who nowe reioice in my sufferings for you, and fill vp that wch is behinde of the afflictions of Christ in my flesh, for his bodies sake wch is the Church./
Incipit: Wee are nowe to enter into the handling of the
Explicit: a Crowne of eternall & everlastinge glorie to vs all. Amen./.
Bibliography: OESJD Vol. IV.2; P&S Vol. III.16

Physical Description

Material: Paper, quarto, 390 leaves. 250 X 200 mm.
Foliation: The volume is a composite of a large number of different small manuscripts that have been bound together, among which are eight of Donne's sermons. Sermon 1 is foliated individually, and sermon 2 is paginated. Sermons 3, 4, 5, 6, 7 and 8 are unfoliated/unpaginated in the manuscript, and editorial foliation has been provided in our transcription.
Collation: Since the manuscript is a composite, it has not been collated in full.
Condition: The manuscript is in reasonably good condition.

Hand(s) description

H1, writing Sermon 1, is a clear secretary hand with a number of italic letters, though these are not always easy to distinguish. Insertions above the line are in the same hand. No other items written by H1. This sermon is quite carelessly written. Standard contractions and abbreviations; very few brevigraphs or ligatures. Frequent use of ‘ɛ’ form of letter ‘r’ in contractions (rendered in transcription as ‘r’).

H2, writing Sermon 2 and very possibly also Sermons 6, 7, and 8, is a fairly clear secretary hand, with a number of italic letters. Insertions above the line are in the same hand. Bibliographical similarities between this sermon and 6-8 raise interesting questions about the textual transmission of Donne’s sermons. Analysis of the hands reveal very close similarities in letter forms, contractions, and styles of recording marginal citations; in addition, they are all written on the same paper stock, with a watermark similar to Heawood 481, or Gravell: Arms 020.1. Furthermore, these four sermons were all preached at Lincoln’s Inn, suggesting perhaps a common, now lost, manuscript source for all four.

H3, writing Sermon 3, is a secretary hand in brownish ink, with a number of italic letters; a different hand from that of any other of the Donne sermons. Bleed through on first page; faint on most verso pages. H3 becomes increasingly loose as sermon progresses. Expansive underlining of ‘Finis’. Insertions above the line are in darker ink, but also made by H3.

H4, writing sermons 4 and 5, is a closely written but clear Italian hand.

H5, not otherwise encountered in the manuscript, makes some small corrections to sermon 3, using black ink and a small, scratchy pen. These corrections are highlighted by a grey background.

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