[fol. 34r] § Colloss: 1.24./
Who now reioyce in my suffrings for yow,
& & fill vp yt
wc is behinde of ye afflictions of Christ in my flesh for
his bodies sake which is the Church./
We are now to enter into ye
doctrine handling of ye Doctrine of Euangelicall Counsaills & these words haue bin ordinaryly vsed by ye writers of ye Roman Church, for defence of a point in controuersie betweene ym & vs; wc is a preparatory to yt wc hereafter is to be more fully handled vpon another §./ out of these words they labour to stablish workes of sup[er]-erogation, in wc (they say) men doe, or suffer more yn was n[ecessa]ry for their owne saluation, & yn ye sup[er]fluity of those accrues to ye treasury of ye Xh, & by ye stewardship & dispensation of ye Xh, may be applied to other men liuing here or suffring in purgatory by way of satisfaction to Gods Iustice; but this is a doctrine I haue had occasion heretofore in this place to handle, & a doctrine wc indeed deserues not ye dignity to be too diligently disputed agst, & as we need not stop vpon ye disproueing of ye doctr: soe we need not stay long, nor insist vpon ye vindicating of these words from ye wresting & detorting of theirs in vsing ym fro[m] for ye proofe of yt doct: but though at first they Greg: de ualen: pr[e]sented ym wth yt vehemence & eagerness & assurance, quiequid heretici obstrepunt illustris hic locus. say ye hereticks wt they can this is a cleaur & euident place for that doctr: yet another after him is a litle more cautelous & reseru’d, negari non potest Bellar: qvin q ita exponi possint, it cannot be denyed but yt these words may admitt such an exposition, & yn another more modified then both saies, primò et propriè non id intendit Apostolus ye Ap[ost]le hath noe such purpose in his first & p[ro]p[er] intention to proue yt doctr: Cornel: a Lapidein these words, sed innuitur ille sensus; qui etsi non genuinus tamen a pari deduci potest; some such may be (saies ye Author) may be implied & intimated, bec: though it be not ye true & n[atu]rall sense, yet by way of comparison & convenience, such a meaning may be deduced. g[ene]rally their difference in haueing any patronage for yt corrupt doctr: out of these words appeares best in this. That if we consider yr Authors, wo haue written in controuersies, we shall see yt most of ym haue laid hold on these words for this doctrine bec: they are destitute of all scriptures & glad of any, yt appeare to any, any whitt yt way inclinable, but if we consider these Authors wo by way of Com[m]entary, & exposition (either before or since ye controu[e]rsies haue beene stir’d) haue handled these words, we shall finde none of ye Authors of yt kinde, wc by way of exposition of these words doth d[eliver] this to be ye meaning of ym, yt satisfaction may be made to ye Iustice of G. by ye works of supererogation of one man for another./
To come then to ye words yms: in yr true sense & interpr[e]tation, we shall finde in ym these two g[ene]rall considerations. First yt to him yt is become a new Creature, a true Xian, all old things are done away & all things are made new; as he hath a new birth, as he hath put on ye new man, as he is goeing towards a new I[eru]s[a]l[e]m, soe he hath a new ph[ilosoph]ie, a new production & g[ene]rac[i]on of effects out of other causes then before, he finds light out of darknes, fire out of water life out of death, ioy out of afflictions; nunc gaudeo now I reioyce in my suffrings &c. & yn in a 2d consideration he findes yt this is not by miracle yt he should hope for it but once, but he findes an express & certaine & constant reason, why it must n[ecessa]ryly be soe, bec: I fill vp yt wc is behinde of ye afflictions of X &c. It is strang yt I should conceiue ioy out of affliction, but wn I come to
conceiuesee ye reason, yt by yt afflictions I fill vp ye suffrings of X &c it is not strange it cannot choose but be soe./
The parts yn wilbe but two, a proposition & a reason, but in ye first p[ar]t, first it wilbe fit to consider, ye p[er]son not meerely wo it is, but in wt capacity ye Ap[ost]le conceiues this ioy [fol. 34v] & secondly ye season, now, for ioy is not always seasonable, yr is a time of mourning but now reioyseing; & yn in a 3d place we shall come to ye affection its: Ioy, wc wn it is truely & truely plac’d is ye neerest repr[e]sentation of heauen its: to this world. from thence we shall descend to ye production of this ioy, from whence it is deriu’d of yt is out of suffrings; for this phrase in passionibus in my suffrings, is not in ye midst of my suffrings, it is not yt I haue ioy & comfort though I suffer but in passionibus, is soe in suffring as yt ye very suffring is ye subiect of my ioy. I had noe ioy, nor occasion of ioy, if I did not suffer, but then these suffrings wc must occasion this ioy are thus condition’d, thus qualified in this §, yt first it be passio mea, my suffring, & not as by my occasion vpon ye whole Xh, or vpon other men; mea is determined & limited in mys: & mea but not pro me not for mys:, not for mine owne transgressions, & violating of ye Law but for others, pro vobis, saies ye Ap[ost]le, for out of yt roote springs ye whole 2d part why yr appertaines a ioy to such suffrings, wc is yt ye suffring of X, being yet not p[er]fect, bvt unp[er]fected, X haueing not yet suffred all wc he is to suffer, to this purpose for ye gathering of his Xh, I fill vp yt wc remaines vndone; & yt in carne, not onely in my spirit & disposition but really in my flesh, & all this not onely for ye making sure mine owne saluation but for ye establishing & edifieing a Xh. but yet his Xh for men seduc’d & seducers of men haue yr Xhes too, but this is for his Xh, & yt Xh of his wc is p[ro]p[er]ly his body & yt is ye visible Xh, & these wilbe ye p[ar]ticular branches of o[u]r 2 g[ene]rall parts, ye propositio Gaudeo in afflictionibus &c., & ye Reason quia ad impleo &c.
1) Ego.To begin with ye first branches of ye first part ye person, we are sure it was S.t Paul wo we are sure was an Ap[ost]le, for soe he tells these Colossians in ye beginning of ye Ep[ist]le; Paul an Ap[ost]le of Iesus X by ye son of G. but yet he was not p[ro]p[er]ly & peculiarly their Ap[ost]le, he was theirs as he was yt Ap[ost]le of ye Gentiles, but he Rom:11.12.was not yr as he was ye Ap[ost]le of ye Corinthians: If I be not an Ap[ost]le to others (saies he) yet doubtless I am to yow, for amongst ye Corinthians he had laid ye1 Cor. 9.1.foundations of a Xh, are not ye my worke in ye L. (saies he then) but for ye Colossians he had neu[e]r pr[e]ached vnto ym, neu[e]r seene ym. Epaphras had laid the Coll: 1.7.foundation amst ym, & Archippus was working now at ye writing of yis Ep[ist]le, vpon 4.17ye vpp[er] buildings as we see in ye Ep[ist]le its: Epaphras had planted, & Archippus watered; how entred Paul: first as an Ap[ost]le he had g[ene]rall Iurisdiction & sup[er]intendencie ou[e]r ym, & ou[e]r all ye Gentiles, & ou[e]r all ye Xh; & then as a man whose miraculous conu[e]rsion, & religious conu[e]rsation, whose incessant preaching & constant suffrings had made him famous & reuerend ou[e]r yt whole Xh of G. all yt p[ro]ceeded from him had much authority & power, in all places to wc it was Rom: 16.7. directed, as hims: saies of Andronicus & Iunia his kinsman, yt they were nobilis in Apostolis, nobly spoken of among ye Ap[ost]les, soe S:t Paul hims: was nobilis Apostolus in discipulis, reuerendly esteemed amongst all ye Disciples for a Laborious Ap[ost]le, St: Aug: ioyned this desire to haue heard St: Paul pr[e]ach, wth his other 2 wishes to haue seene X in his flesh & to haue seene Rome in her glory. & St: Chrysost: admires Rome, soe much admired by other for other thing, for this principality, yt she had heard St: Paul preach, & yt sicut corpus magnu[m] et validu[m] ita duos haberet illustris oculos, & as she was a gt & a glorious body, soe she had two gt & glorious eyes, ye pr[e]sence & ye memories of St: Peter & St Paul. he writes not yn to ym now meerly as an Ap[ost]le for he ioynes Timothy wth hims: at ye beginning of ye Ep[ist]le, wo was not Ap[ost]le p[ro]p[er]ly, though vpon yt occasion of Pauls writing in his owne & in Timothyes name, St: Chrisost: sayes in a large sense, ergo Timotheus Apostolus, if Timothy be in Com[m]ission wth Paule, Timothy is an Ap[ost]le too. [fol. 35r] But St: Paule haueing iustly got a power & interest in ym, he cherishes that by this Salutation, & he binds ym ye more to accept his instructions by giuing ym a part in all his p[er]secutions, & by letting ym see how much they were in his care, euen in yt distance. A seruile application of hims: to ye humors of others, becomes not ye Minister of G., but to be negligent of yr opinion of him wth wm he is to conuerse, & vpon whose conscience he is to worke, become him not neither. It is his doctrine yt must be beare him out, but if his discretion doe not make him acceptable too, his doctrine will haue ye weaker roote, wn St: Paul & ye Colossians thought well of one another, ye worke of G. was likely to goe forward amongst them./
Nunc.This was then ye p[er]son, Paul, as he had a calling & an authoryty by ye Ap[ost]leship. And Paul as he had made his calling & authority & Ap[ost]leship easy & acceptable vnto ym by his wisedome & discreet behauiour towards ym & ye whole Xh, ye season followes next wn he pr[e]sents this doctrine vnto ym. nunc gaudeo, now I reioyce, & yr is nunc illi & a nunc illis to be remembered, o[u]r time, that hath relation to St Paul hims: & another yt hath relation to the Colossians./
Illi: His time ye nunc illi was nunc in vinculis, now wn he was in prison at Rome, for fro[m] thence he write this Ep[ist]le. Ordinarily is ye less to be beleiued for being in prison & in fetters, if he spake such things, as conduc’d his discharge of those fetters, or his deliuerance from yt imprisonmt it is like enough yt a prisoner will lye for such an aduantage. but wn St: Paul being now a Prisoner for preaching of ye Gosp: speakes still for ye aduancemt of ye Gosp: yt he suffers for & findes out another way for pr[e]aching it by letters & by Ep[ist]les wth he opens hims: to more danger to open to ym more doctrine yn yt was very credible wc he spoke tho in prison. There is in all his Ep[ist]les impetus spiritus sancti, as Ireneus
say saies, a vehemence of ye holy Ghost, but yet amplius habent quæ e vinculis saies St: Chrisost: those Ep[ist]les wc St: Paul hath writt in prison haue more of this vehemencie wth ym in ym. A sentence written with a cole vpon a wall by a close Prisoner affects vs wn we come to read it; stolne letters by wc a prisoner aduentures ye loss of yt liberty wc he had come go, ye more welcome if they come. It is not alwaies a bold & vehemt repr[e]hension yt is argumt enough of a good zeale for an intemperate vse of ye liberty of ye Gosp: & sometimes yt impotencie of a satyricall humour makes men preach freely & ou[e]r freely, offensiuely, scandalously; G. forbid yt a man should build a reputation of zeale for haueing beene cald in question for preaching of a sermon, & to thinke it wisedome redimere se quam queat minimo, to sinke againe, & get off as good cheap as he can. But wn ye malignity of others had slandered his doctrine, or yr gall’d consciences make ym kicke at his doctrine, then to proceed wth a Xian magnanimity, & a sp[i]r[itu]all nobility in ye maintenance of yt doctrine; to pr[e]fer yn before ye gtnes of yr p[er]sons, & before ye gtnes of his owne danger, ye gtnes of ye glory of G. & ye gtnes of ye loss wc Gods Xh should suffer by his Lenity & præuarication, to edifie others by his constancie, yn wn this building in apparance, & likelyhood must be raised vpon his owne ruine, yn was St: Pauls Nunc concerning hims: then was his season to plant & conuey this doctrine to these Collossians./
Illis.Now to consider this season & fitnes as it concer’d ym, ye Nunc Illis, It was yn wn Epaphras had declared vnto him their loue, & wn vpon soe good testimony of yr disposition, he had a desire yt they might be fulfilled with knowledg of Gods will in all wisedome & sp[i]r[itu]all vnderstanding, as he saies v. 9. wn he knew how far they had proceeded in misteries of ye Xian Religion, & yt they had a sp[i]r[itu]all hunger of more yn it was seasonable to pr[e]sent to ym, this gt point yt X had suffred throughly sufficiently, abundantly for ye reconcilation of ye whole world, & yet yt remained some sufferings, & those of X too, to be fulfilled by vs; yt all was done & yet yr remained more to be done, yt after Xs consum[m]atu[m] est, yr should be an ad implendu[m] est. yt after X had fulfilled ye law & ye P[rop]hets by his suffrings, s:t Paul must fulfill ye residue of his suffrings, was a doctrine vnseasonably taught, till they had learn’t much & sheued a desire to learne more. In ye Primitiue Xh men of ripe vnderstandings were content [fol. 35v] to thinke 2 or 3 yeares well spent in learning of Catechismes & rudimts of Xian religion. & ye gtest Bishops were content to thinke yt they discharg’d yr duties well if they catechized ignorant men in such rudimts: for we know from Gennadeus yt ye bishops of Girræ did vse to con S.t Cirills sermons (made at Easter & some other Festiualls) without bookes, & pr[e]ached ou[e]r those sermons of his making & soe had more time for yr catechizing: Optates thinks yt wn st Paul saies ego plantaui, Apollos riguuit, I planted ye faith & Apollos water’d it, he intended in those words, ego de Pagano feci Catachumenu[m], ille de Catachumeno Christianu[m], yt St: Paul tooke ignorant p[er]sons into his charge to catechize ym at first, & wn they were instructed by him Apollos water’d ym wth ye water of Baptisme; Tertullion thought he did young beginners in ye knowledge of Xianity noe wrong, wn he calld ym catulos Infantiæ recentis, nec p[er]fectis luminibus raptantis, young whelps wc were not yet come to yr eyes in ye misteries of Religion: now G. hath d[elivere]d vs in a gt measure fro[m] this weaknes in seing & fro[m] this penury in pr[e]aching; but we are falne vpon such times too as yt men doe not thinke yms: Xians except they can tell wt G. meant to doe wth ym, before he meant they should be Xians, for we can intend to be Xians but from X, & we must needs seeke a pr[e]destination wthout any relation to X, a decree in G. for saluation & damnation, before any decree for ye reparation of mankinde by X; eu[e]ry com[m]on placer will aduenture to teach & eu[e]ry artificer will pr[e]tend to vnderstand ye purposes, yea, & order too of God eternall & vnreueald decree, s:t Paul requir’d a gt deale more knkowledg yn these men vse to bring before he pr[e]sented vnto ym a gt deale less point of doctrine, yn these men vse to aske /
Gaudiu[m].This was yn ye nunc illis their season, wn they had humbly receuiud ye knowledg of ye fundam:tall points of Religion, St Paul was willing to com[m]unicate more & more, stronger & stronger meat vnto ym. (that wc he pr[e]sents here is yt wc may seeme least to app[er]taine to a Xian (yt is ioy) bec: a Xian is a person yt hath surrendred hims: ou[e]r to a sad & a serious & a seuere examination
s of all his actions, yt all be done to ye glory of G. for all this this ioy this true ioy is truely, p[ro]p[er]ly, onely belonging to a Xian in ye testimony of a good conscience, yr are many tesseræ externæ outward badges & marks by wc others may iudge & p[ro]nounce me to be a true Xian, but ye tessera interna, ye inward badge & marke by wc I know mys: is ioy, ye blessednes of heauen himits:, saluation & ye fruits of Paradice, yt paradice wc cannot bee expressed, cannot be compr[e]hended, haue yet got noe other name in ye Subtelty of ye Schooles, nor in ye fulnes of ye Scripture, but to be calld ye ioyes Math: 25.21.of heauen, essentiall blessednes is called soe, enter into thy Mrs ioy, into ye kingdome of heauen, & accidentall happines added to yt essentiall happines is Luk: 15.7 called so too, yr is ioy in heauen at ye conu[e]rsion of a sinner & soe in ye Reuel: 2.10 reioyce ye heauens & ye yt dwell in ym, for ye accuser of o[u]r brethren is cast downe, yr is new ioy, euen in heauen wc was not yr before. certainely as yt man shall neu[e]r see ye father of lights after this life, to wm yt day neu[e]r breakes in this life, as yt man must neu[e]r looke to walke wth ye lambe, wrsoeu[e]r he goes in heauen, yt ran away from ye lambe wrsoeu[e]r he came towards him in this life, soe he shall neu[e]r possess ye ioyes of heauen hereafter yt feeles noe ioy here; yr must be ioy here, wc tanqua[m] cellula mellis as St: Bern: saies, as ye hony combe walls in, & pr[e]pares & pr[e]serues ye hony, must pr[e]pare & [fol. 36r] & pr[e]serue ye ioyes of heauen its: for heauen & saluation is not a creation but a multiplication, it begins not wn we dye, but it increases & dilates its: infinitely then; X hims: wn he was pleased to feed all yt people in ye wildernes he askes first, quot panes habetis, how many loaues haue yee? & then multiplies ym abundantly as conduc’d most to his glory, but some yr was before; wn thou goest to receiue yt bread of wc wmsoeu[e]r eates shall neu[e]r die, ye bread of life in ye land of life, X shall consider wt ioy thou broughtst wth thee owt of this world, & he shall extend & multiplie yt ioy vnexpressibly, but if thou carry none from thence, thou shalt finde none there. he yt were to trauell into a farr country, would study before somewhat ye map & ye manners & ye language of the country. he yt lookes for ye fulnes of ye ioyes of heauen hereafter, will haue a taste & insight in ym before he goe. & as it is not enough for him yt would trauaile to study any language (were it not an imp[er]tinent thing for him yt went to lie in France, to study Dutch?) soe if we pr[e]tend to make ye ioyes of heauen o[u]r residence, it is a madnes to study ye ioyes of the Rom: 14.7.world. ye kingdome of heauen is righteousnes & peace & ioy in ye holy Ghost saies St: Paul; & this kingdome of heauen is intra uos saies X, it is in vs, & it is yt ioy yt is in vs but yet eu[e]ry ioy yt is in vs is not this kingdome & go saies ye same Ap[ost]le, reioice Phil: 4.4. in ye L. yr is noe other true ioy, none but yt, but yet saies he there, reioice & againe I say reioice; yt is, both againe we say it; againe & againe we call vpon yow to haue this sp[i]r[itu]all ioy, for wthout this ioy ye haue not ye earnest of ye Spirit; & it is againe reioyce bring all ye ioyes ye haue to a 2d examination haue yow reioiced all day in feasts, in musicks, in conu[e]rsations; well at night yow must be alone, hand to hand wth G. Againe I say reioyce, sleep not till yow haue tryed whether your ioy will hold out there too: haue yow reioyced in ye contemplation of those temporall blessings wc G. hath giuen yow, tis well, for yow may doe soe; but yet Againe I say reioyce; call yt ioy to an accompt & see whether yow can reioyce againe in such an vse of those blessings, as he who gaue ym to yow requires of yow; haue yow reioyced in your zeale of Gods seruice? yt’s a true reioycing in ye L. but yet still reioyce againe; se yt this ioy be accompanied wth another ioy, yt yow haue zeale wth knowledg reioyce but reioyce againe; refine your ioy, purge away all dross & lees fro[m] your ioy, yr is noe false ioy enters into heauen but yet noe sadnes neither./
Tristitia.There is a n[ecessa]ry sadnes in this life but n[ecessa]ry onely soe as Phisicke is n[ecessa]ry; tristitiaChrysost: data vt peccata deleamus, it is data a gift of G. & soe is Phisicke, & it is morbi illivs peccati it is prop[er] & peculiar Physicke for yt disease, for sin but as ye Father pathetically enlarges yt consideration remediu[m] lippitudinis tollit alios morbos, water for sore eyes will not cure ye tooth ache, sorrow & sadnes wc is pr[e]scribed for sin will not cure, should not be applied to ye other infirmities & diseases of o[u]r humane condition; pecunia mulotatus est (saies ye father still) doluit, non emendauit a man hath a decree passed agst him in a court of Iustice, or lost a ship by a tempest, & he hath grieued for this; hath this reuers’d ye decree, or repair’d ye shipwrack? filium amisit, doluit, non resuscitant; his sone, his eldest sonne his onely son, his towardly son is dead & he hath greiued for this, hath this raised his son to life againe? infirmatur ipse doluit; abstulit morbam? hims: is fall’n into a consumption, & languishes & greiues, but doth it restore him? why noe; for sadnes & sorrow is not ye Physicke against decrees & shipwracks & consumptions & death; but peccauit quis (saies he still) et doluit: peccata deleuit hath any man sin’d agst his G. & come to a true sorrow for yt sin? peccata deleuit [fol. 36v] he hath washt away yt sin from his soule, for sadnes is good for nothing else, intended for nothing else, but onely for o[u]r sins out of wc, sadnes first arose: & yn considered so, this sadnes is not truely, not p[ro]p[er]ly sadnes, bec: it is not so intirely yr is health in bitternes of Phisicke, yr is ioy in ye depth of this sadnes : st: Basill Concor: 2. in Psal: 48.inforces those words of ye Ap[ost]le 2 Cor: 8 quasi tristes, semp[er] autem gaudentes vsefully to this point; tristitia nostra habet quasi gaudiu[m] non habet, our sorrow (saies he) hath a limitation, a modification, it is but as it were sorrow, & we cannot tell whether we may call it sorrow or noe but our ioy is p[er]fect ioy, bec: it is rooted in assurance, est in spe certa o[u]r hope of deliuerance is in him, yt neu[e]r deceiued any, for saies then our sadness passes away as a dreame, et qui in somniu[m] iudicat, addit quasi, quasi dicebam, quasi equitabam, quasi cogitabam, he yt tells his dreame tells it still in yt phrase me thought I spoke, me thought I went & me thought I thought; so all ye sorrow of Gods children is but a quasi tristes, bec: it determines in ioy & determines soone to end this bec: yr is a difference inter delectatione gaudiu[m], betweene delight & ioy (for delight is in sensuall things, & in beasts as well as in men, but ioy is grounded in reason & in reason rectified wc is conscience, go we are calld to reioice againe; to try whether o[u]r ioy be true ioy & not onely a delight & wn it is found to be a true ioy, we saie still, reioice yt is continue yo[u]r sp[i]r[itu]all ioy, till it meet ye eternall ioy in ye kingdome of heauen & grow vp into one ioy. but bec: sadnes & sorrow hath but one vs[e] & a determin’d & limited imploymt, onely for sin, we doe not say be sory & againe be sory; but wn yow haue beene truely sory for your sins, wn yow haue taken yt sp[i]r[itu]all physicke, beleeue yo[u]rs: to be well, accept ye seale of ye holy Ghost, by ye remission of yo[u]r sins in X Iesus, & come to that health wc yt phisicke promises, peace of conscience./
in Passionibus.This ioy yn wc St: Paul found to be soe essentiall, so necessary for man, he found yt G. plac’d within his ranke soe neere him to pr[e]sent
him to him, as yt G. afforded man this ioy. wr he least look’d for it, euen in affliction, & of this ioy in affliction we may obserue 3 steps, 3 degrees, one is indeed but halfe a ioy, & yt all Xians haue ye Ph[ilosoph]ers had, a 2d is a true ioy & yt all Xians haue, but ye 3d is an ou[e]rflowing & abundant ioy to wc ye Ap[ost]le was come, & to wc by his example he would raise others, yt ioy of wc hims: speakes againe I am filled wth comfort & am exceeding ioyful 1 Cor: 17.4.in all o[u]r tribulations. ye first of these wc we call a halfe ioy, is but an indolencie & a forced vnsensiblenes of those miseries wc were vpon ym. yt resolution wc some morall men had agst misery: & in resp: of yt extreame anguish wc ordinary men did suffer vnder ye extreame calamityes of this life, euen this poore indolencie & priuation of greife was a ioy, but halfe a ioy. The 2d ioy wc is a true ioy, but com[m]on to all Xians, is yt assurance wc they haue in yr tribulations, yt G. will giue ym ye issue wth ye temptation, this is n[atu]rall to a Xian, he is not a Xian wthout this; thinke it strang saith ye Ap[ost]le as tho some strange thing were come vpon yow (for we must accustome o[u]rs: to ye expectation of tribulation) but reioice saies he, & wn his glory shold appeare, ye shalbe made glad, & reioice he bids vs all ye way; though ye consum[m]at & vndeterminable ioy ioy come not till ye end, yet G. hath set bound to o[u]r tribulations, as to ye sea & they shall not ou[e]rflow vs, but this p[er]fect ioy (to speake of such degrees of p[er]fection as may be had in this life) this third ioy, ye ioy of this §, is not a collaterall ioy, yt stands by vs in ye tribulation & sustaines vs, but it is a fundam:tall ioy, a radicall ioy, a viscerable ioy yt arises out of ye wombe & bowells of tribulation itselfe.
[fol. 37r] It is not yt I reioyce tho I be afflicted, but I reioice bec: I am afflicted; it is not bec: I shall not sinke in my calamity & be burned in yt vally; but bec: my calamity raises mee,
& & makes my vally a hill, & giues me an eminency & brings Act: 5:41.G. & me neerer to one another wn I can dep[ar]t reioicing & yt go bec: I am contented worthy to suffer rebuke for ye name of X as ye Ap[ost]les did, wn I can feele yt paterne proposd to my ioy & to my tribulation wc X giues, reioice & be glad Mat: 5.12.for soe p[er]secuted they ye P[rop]hets wn I can finde yt seale printed vpon mee by my tribulatio[ns]1 Peter: 4.14if ye be raild on for ye name of X, blessed are yee, for ye Spirit of G. & of glory resteth on yow, yt is, yt affliction fires ye holy Ghost vpon me, wc in prosperity falls vpon mee but as sun beames. Breifly if my soule haue had yt conference, yt discourse wth G. yt he hath declared to me his purpose in all my calamities as he to Ananias yt he had done to Paul, he is a chosen vessell vnto me for I will shew him how Act: 9.16.many things he must suffer for my sake. If ye light of Gods spirit shew vs ye number ye force, ye intent of o[u]r tribulations, then is our soule come to ye highest ioy wc she is capable of in this life, wn as cold & dead water wn it comes to ye fire hath a motion & dilatation & a Kinde of dancing in ye vessell, soe my soule yt lay a sleep in prosperity hath by this fire of tribulation, a motion, a ioy, an exaltation.
In passionibus meis.This is ye highest degree of suffring; but this suffring hath this condition here, yt it be passio mea; & this too, yt it be mea & not pro me, but pro alijs; yt it be mine & noe bodies else by my occasion; yt it be mine wthout any fault of mine, yt I be noe cause it fell vpon mee, & yt I be noe occasion yt it fall vpon others; & first it is not mine if I borrow it I can haue noe ioy in ye suffrings of Martyrs & other S:ts of G. by way of applieing yr suffrings to me, by way of imitation & example I may; by way of application & satisfaction, I cannot. borrowed suffrings are not my suffrings they are not mine if I steale ym, if my intemp[er]ate & scandalous zeale, or pr[e]tence of zeale extort a chastisemt fro[m] ye state If I exasperate ye Magistrate & draw an affliction vpon mys: this stolne suffring this forc’d suffring is not passio Aug:mea, it is not mine, if it should not be mine, natura cuiusq[ue] rei est quam deus indidit, yt onely is ye n[atu]re of eu[e]ry thing wc G. hath imprinted in it; that affliction is onely mine wc G. hath appointed for me & wt he had appointed we may see by his Pet: 4.15.exclusions; Let none of yow as a murtherer or as a theife, or as an euill doer or as a busibody in other mens m[att]ers (& yt reaches far) I am not possessor bonæ fidei. I come not to this suffring by a good title, I cannot call it mine, I may finde ioy in it yt is in ye midst of it; I may finde comfort in ye m[e]rcy of X; but yr is noe ioy in ye suffring its: for it is not mine; It is not I, but my sin, my breach of law my disobedience yt suffers, it is not mine againe if it be not mine in p[ar]ticular mine & limited in me; to those suffrings yt shall fall vpon me for my conscience or for ye discharge of my duty yr belongs a ioy, but wn ye whole Xh is in p[er]secution & by my occasion especially this is noe ioyfull m[att]re. & go væ illis p[er] quos scandalu[s] they wo by yr ambition of pr[e]fermt or indulgence of yr pr[e]sent ease or indifferencie how things fall out, or pr[e]sumptuous confidence in Gods care, for looking well enough to his owne giue way to ye beginnings of sup[er]stition in ye times of p[er]secution wn p[er]secutions come, either they haue not suffrings, G. shall suffer ym to fall away & refuse yr testimony in his cause, or they shall haue noe ioy in yr suffrings, bec: they se this p[er]secution is not theirs, it is not limited in ym but induc’d by yr pr[e]uarication, vpon ye whole Xh. & lastly this suffring is not mine, if I stretch it to farr, if I ou[e]rvalue it, it is not mine, a man forfeits [fol. 37v] his priuiledg by exceeding it, yr is noe ioy belongs to my suffring if I place a merit in it; meum non est, cuius nomini nulla mihi sup[er]est actio, that’s none of mine, for wc I can bring noe action, & wt action can I bring agst G. for a reward for my merit? haue I giuen him any thing of mine? quid habeo, quod non accepi? wt haue I yt receiued not from him? haue I giuen him all his owne. how come I to abound yn, & see him starue in ye streets in his distressed members? hath he changed his blessings vnto me into single mony: hath he made me rich by halfe pence & farthings, & yet haue I done soe much as yt for him? haue I suffred for his glory? am not I vas Figuli? a potters vessell, & yt potters vessell & whose hand soeu[e]r he imploies; ye hand of sicknes, ye hand of pouerty, ye hand of iustice, ye hand of malice, still it is his hand yt breaks this vessell & this vessell wc is his owne, for can any such vessell haue a propriety in its:, as be any other bodies then his from wm it hath ye being? to recollect these if I will haue ioy in suffring; it must be mine, mine & not borrowed out of an imaginary treasure of ye Xh from ye works of other supererogation; mine, & not stolne, nor forced by exasp[er]ating ye magistrate to a p[er]secution, mine by a good title & not by suffring for a breach of ye law, mine in p[ar]ticular & not a g[ene]rall p[er]secution vpon ye Xh by mine occasion; & mine by a stronger title then all this, myne by resignation, mine by mine by disauowing, mine by confessing, yt it is none of mine till I acknowledg all my suffrings are euen for Gods glory, are his works & none of mine, they are none of mine & by yt humility they become mine, & then I may reioice in my suffrings./
Pro vobis: Through all our suffrings then yr must pass an acknowledgemt yt we are vnprofitable seruants; towards G. vtterly vnprofitable, soe vnprofitable to o[u]rs: as yt we can merit nothing by o[u]r suffrings; but still we may & must haue a purpose to profit others by o[u]r constancie, it is pro vobis yt S:t Paul saies he suffers: for ym for yr soules, I will most gladly bestow & be bestowed 2 Cor: 12.15for your soules saies he but nunquid Paulus crucifixus pro vobis? was Paul 1 Cor: 1.13. crucified for yow? is his owne question, as he suffred for ym here, soe we may be bold to say, he was crucidied for ym, yt is, yt by his crucifiing & suffring, ye ben[ef]it of Xs suffrings & crucifieing might be ye more cheerefully embraced by ym, & ye more effectually applied to ym, pro vobis, is pro vestro com[m]odo for your aduantage, & to make yow ye more active in making sure your owne saluation, we are afflicted (saies he) for yo[u]r consolation; 2 Cor: 1.16.yt’s first, yt yow might take comfort & sp[i]r[itu]all courage by o[u]r example yt G. will noe more forsake yow, yn he hath done vs, & yn he ads saluation too for yo[u]r consolation & saluation: for o[u]r suffring begets this consolation, & then this consolation facilitates yo[u]r saluation; & yn wn s:t Paul had yt testimony in his owne conscience, yt his purpose & his suffrings was pro illis, to aduantage Gods children, & then saw in his experience soe good effect of it Psal: 2.17. as yt it wrought & begott faith in ym, yn ye more his suffrings increased, ye more his ioy encreased, though, saies he, I be offred vp vppon ye seruice & sacrifice of yo[u]r faith, I am glad, & reioice with yow all, & go he
he calls ye Philippians wo were conuerted by him, gaudiu[m] et Corona his ioy & his crowne not onely a crowne in yt sense as an Auditory, a Congregation yt compases ye Preacher was ordinarily called a Crowne, Corona (in wc sense that Martyr Cornelius answered ye Iudge wn he was charged to haue held intelligence & to haue receiued l[ett]res fro[m] s:t Ciprian agst ye state, [fol. 38r] ego de corona domini from Gods Xh tis true I haue, but contra Rempub: against ye state, I receiued noe letters. But not onely in this sense both St. Paul calls these, wm he hath conu[e]rted his crowne, his crowne in ye Xh, but he calls ym his crowne in heauen; wt is o[u]r hope? o[u]r ioy? o[u]r crowne of reioyceing? are not euen yow it? & where? euen in ye pr[e]sence of our L. Iesus X at his com[m]ing saies ye Ap[ost]le s & go not to stand vpon yt contemplation of s:t Gregories That at ye Resurrection Peter shall lead vp his conu[e]rted Iewes, & Paul his conuerted Nations, & eu[e]ry Ap[ost]le his owne Xh, since yow to wm G. sends vs doe as well make vp o[u]r crownes, as we doe yours, since your being wrought vpon, & o[u]r working vpon yow conduce both to both our Crownes, call yow ye labours & diligence of yo[u]r Pastors (for that’s all ye suffring they are calld to till our sins together call in a p[er]secution) call yow their painefullnes your crowne, & we shall call your appliablenes to the Gospell wc we pr[e]ach our Crowne, for both conduce to both but especially childrens children are Pro: 17.6ye crowne of ye Elders Elders, saies Salomon; if when we haue begott yow in X by our preaching, yow also beget others, by your holy life & conu[e]rsation, yow haue added another generation vnto vs, & yow haue pr[e]ached ou[e]r our sermons againe, as fruitfully as we o[u]rs: Yow shalbe o[u]r Crowne, & they shalbe your crownes, & X Iesus a Crowne of eu[e]rlasting glory to vs all
Amen / 3° Calend: sextilis./
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 by Johanna Harris
Transcription proofread by Sebastiaan Verweij.
Transcription coded by Elizabeth Williamson.
Institution: National Library of Scotland, Edinburgh
Shelfmark: MS 5767
OESJD siglum: L
Item no: 1
Locus: ff. 11r-17r
Title: § Math:21.44./ Whosoeuer shall fall on this stone shalbe broken, but on whomsoeuer it shall fall, it will grinde him to powder /
Incipit: Almighty G. made vs for his glory, & his glory is not ye glory of a tyrant
Explicit: manifested vnto vs. to wm wth ye blessed Spirit &c/
Final Rubric: 5o Idus. Aug:
Bibliography: OESJD Vol. VI.1; P&S Vol. II.8
Item no: 2
Locus: ff. 18r-22v
Title: § Iohn: 5.22. The Father iudgeth no man, But hath committed all iudgment to ye Sonne./
Incipit: When our sauiour X forbids vs to cast pearle before swine, we vnderstand
Explicit: sakes he committed all iudgmt to ye Sonne./
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15
Item no: 3
Locus: ff. 24r-27r
Title: § Iohn. 8.15./ I Iudge noe man./
Incipit: The Riuers of Paradice did not all run one way & yet they from one
Explicit: & yet ye Sonne iudges noe man./
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16
Item no: 4
Locus: ff. 28r-32v
Title: § Ecclesiasticus: 12.1. Remember now thy Creator in the daies of thy youth
Incipit: We may consider 2 gt vertues, one for ye society of this life, thankefulnes: & ye other for
Explicit: we must./
Final Rubric: 3 Aug: 19, 1624/
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11
Item no: 5
Locus: ff. 34r-38r
Title: § Colloss: 1.24./ Who now reioyce in my suffrings for yow, & fill vp yt wc is behinde of ye afflictions of Christ in my flesh for his bodies sake which is the Church./
Incipit: We are now to enter into ye handling of ye Doctrine of Euangelicall Counsaills
Explicit: shalbe your crownes, & X Iesus a Crowne of euerlasting glory to vs all
Final Rubric: Amen / 3° Calend: sextilis./
Bibliography: OESJD Vol. IV.2; OESJD Vol. III.16
Item no: 6
Locus: ff. 39r-44r
Title: § Psal: 144.15. Blessed are the People that be soe, yea Blessed are the People whose G. is the L.
Incipit: This first part of this § hath relation to temporall blessings, blessed is ye people
Explicit: wth ye inestimable price of his immortall blood
Final Rubric: to wc glorious Sonne of G. &c.
Bibliography: OESJD Vol. II.5; OESJD Vol. III.2
Item no: 7
Locus: ff. 45r-50r
Title: §.1 Tim: 3.16./ And without Controuersie great is ye Mistery of Godlynesse G. was manifested in the flesh; iustified in ye spirit: seene of Angells; preached vnto ye Gentiles; beleiued on in the world; receiued vp into Glory.
Incipit: This is ye § for an howreglasse: If G. would afford me Ezechias signe, vt reuertatur
Explicit: price of his incorruptible blood.
Final Rubric: To wc glorious Sonne of G. &c./ coram 92g2.)
Bibliography: OESJD Vol. II.6; P&S Vol. III.9
Item no: 8
Locus: ff. 51r-56v
Title: § Psal: 38.9. Lord all my desire is before thee, & my groaning is not hid from thee./
Incipit: The whole Psalm hath 2 parts. 1. a prayer & yn a reason of yt prayer. ye prayer hath
Explicit: but ordained by ye Xh./
Final Rubric: Τελοσ 11˚. Septemb: 1624.
Bibliography: OESJD Vol. IV.8; P&S Vol. II.6
Material: Paper, quarto. 195 X 145 mm.
Foliation: Foliation in pencil, modern and consecutive.
Collation: The binding is too tight for full collation.
Condition: The manuscript is in reasonably good condition. Up to f. 5, the leaves are reinforced in the binding (mounted in modern guards), probably owing to earlier damage. The outer edges to several leaves have also been repaired. Occasionally text written close onto the outer margins is very difficult to read due to soiling, resulting in some minor loss.
All Donne’s sermons, and the remainder of the manuscript, are written by a single scribe. Donne’s sermons are written in a very small but rather neat mixed hand with some secretary forms. The script is noticeably smaller than elsewhere in the manuscript. Observing a generous left-hand margin (employed for annotations), the scribe writes very close to the top and right margins. Common abbreviations are very extensively used, often by use of a raised superscript letter. Less frequent but commonly employed by this scribe are abbreviations ‘gt’ for ‘great’ (cf. ‘gtest', ‘gtness’); ‘agst’ for ‘against’; ‘dd’ or ‘ddd’ for ‘deliver’ or ‘delivered’; ‘X’ for ‘Christ’ and 'Xh' for 'Church'. The scribe also often writes ‘go’ for ‘ergo’, or ‘therefore’. The scribe occasionally writes a slightly more upright and less cursive script (also with italic instead of Greek ‘e’), for titles, marginal annotations, and quotations, but letterforms are frequently mixed, making it more difficult to isolate this ‘italic’ hand. On the evidence of a series of dated colophons to the sermon on ff. 2-10 (not Donne’s), and Donne’s sermons 1, 4, 5, and 8, transcription of all material on ff. 2-56v took place in around six weeks: from 3 August to 11 September 1624. With sermons 7 and 8, the scribe also added some small notes in a cypher, the key for which was provided by Augustus Jessopp (f. 38v); since these notes hide nothing of importance, they were likely for practice. Four pages (ff. 28r, 29v, 30v, 54v) feature marginal annotations that are not integral to the sermon text and, being more reflective (starting ‘Remember …’, were perhaps not present in L’s exemplar. They may have been entered at a later date, with a thinner and scratchier pen. These notes are still likely (but not certainly) the work of the main scribe.