OESJD IV.8; on Psal. 38.9

[fol. 95r]
The Text
Lorde all my desire is be
fore thee,
and my Groninge is not hid
fro[m] thee
Psal: 38: 9:

The whole Psalme hath 2: parts. First A prayer, and then, reasonns of that prayer. The prayer hath 2: parts. First A deprecatory Prayer, in ye First verse, And then A postulatory in the 2: last. And the reasonns allsoe are of 2: kinds. Intrinticall arising from considerac[i]on of himselfe. 2. Extrinsicall in the behauiors and dispositions of others towards him. The reasons of the First Sorte, determine in the 10th verse, wch wee haue handled. But this wee reserued to be handled after, because we are to obserue some thinges out of this Site and place of the verse, as well as out of ye words, first out of the place, this, That Dauid having presented the intrinsicall reaSsons of his depreca.tory prayer, Lord correct me not for I hau suffred theis and theis corrections allreadye, And now pr[e]senting his humble referring of all to Allmightie God. D[omi]ne o[mn]e Desideriu Lord all my desire is before thee, This comforts mee, this confirmes mee, this establishes
[fol. 95v]
mee, yt all is knowne to thee, yet for all this sufferinge, and this willing Suffering, for all this passion, and all this patience, God doth not presentlye take of his hand, nor end his miserye, but (as wee see) all the extrinsicall occasions of his miserye: the Stcornes and ye reall iniuryes of other men followe and fall vpon him, after all his affliction, and all his Submission. This consideration arises out of the place of this text, That though afflictions bringe the godlye to prayer for deliverance, yet yt prayer does not pr[e]sently bringe delyverance, And that will be our first parte: for a Second part wee shall take the wordes alltogith[e]r, in their whole frame, and thereby consider the generall doctrine arising out of them, that all things are pr[e]sent to god. Videt omnia: And then if he see all things as God he did ever see all thinges, for he was eu[er] God, pr[o]uidit om[n]ia, And if he foresawe all things, he foresawe o[u]r Sinnes, And there wee shall haue occasion to see, how farr o[u]r Sinnes are necessarye, and how farr god is anye cause, of o[u]r Sinnes, And theis will be the braunches of o[u]r Second part, In the third wee shall descend to a more p[ar]ticuler considerac[i]on of the wordes, and see Dauids p[ro]fession, That first desideria, the first internall motions of his harte, And the Gemitus, the first externall motions of his Sorrowe, are knowne to god: And if our thoughts be knowne, much more o[u]r actions, If o[u]r Sighes and grownes be knowne, much more o[u]r prayers, our confessions, o[u]r Conferences, o[u]r Devotions, o[u]r more manifest and evident wayes of Seeking and establishing o[u]r reconciliac[i]on wth God. But then theis wch Davyd consideri, are Desideria Sua, and Sui Gemitus: He reveales not, he inquires not after other mens Sinnes, nor Sorrowes, nor Iudges vpo[n] their Actions, nor Censures their repentances, he is his owne liybrary, Hee studyes himselfe: Nowe theis desires, and theis Groneings, they are Sayes hee Ante te, not onlye as they are Desires, and Groneings, but as they are myne, And therefore I haue brought them before thee, I haue opened them, I haue pr[e]sented them, to thee, by waye of co[n]fession, the matter is brought before thee: the cause depends before thee, Soe they are Ante te, Thou couldst see them wthout mee, but yet, I haue brought them to the Sight too, And they are Soe brought before thee, vt nihil absconditu[m]. My Sinnefull desyers are not hid fro[m] thee; though I haue laboured some tymes to correct them, And my Sorrowfull Repentance is not hid from thee. though myne vnworthines, and the abhominac[i]on of my foulenes, might haue drawne a curtaine, yea built a wall of seperation betweene thee, and mee, yet nothing is hid from thee, Nay. Nothing is hid by mee, for all this yt I haue done, all the Sinnes that I haue comitted, and all this repentance that I haue begonne, and proceeded in, is Ante te Domine, it is Ante te, for my Sinnes are onlye against thee, And my Confession belongs only to thee, but yet Ad te D[omin]um, to thee as thou art Lord, and hast a Dominio[n] and exercisest a Governemt, To thee that art Lord of a Spirrituall kingdome, of a visible and Established Church: And soe many Consideracons the p[ar]ticuler wordes will minister vnto vs in o[u]r third part

1: parte First then, out of the Site and place of theis wordes, as they stand betweene the narrac[i]on of myseryes of two kindes, some
[fol. 96r]
before yt, Some after it, wee collected that God does not allwayes put an end to our miseryes, as Soone as wee take knowledge of his purpose vpon vs by those miseryes, wee praye and yet are not delivered: It is true Omne Desiderium in panam conuertitur, Si non cito euenerit qd Gregorye optatur, when gods Corrections haue brought vs to a religious desyre of being delivered, then not to bee deliuered is a newe and the greatest Correction, yea the most dangerous tentac[i]on of all. Cupiditari ipsa Idem Celeritas tarde est, when I praye to be delivered; and being to thinke, that God hath bound himselfe, by his promise, to giue mee the issue wch the tentation, That he maketh the wound and bindeth vpp, He smiteth Ioh: 5: 18: 19: and his hand maketh whole, That he will deliuer mee in Six troubles, but in the Seaventh the Evill shall not touch mee, That he will pr[e]serue mee from dispayre in all the afflictions of my liffe, but in the Seaventh that is, when I am come to my Saboth, to my rest, and Confidence in his mercye, that then it shall not touch mee, it shall passe away pr[e]sentlye when I begine to come to theis meditac[i]ons ipsa Celeritas tarde est, though God deliuer mee Sooner then I deserue, yet it seemes long in doinge if it be not as Soone as I haue conceyved that wch appeares 2: Pet: 3: 9 to mee, to be to religious a desire, but the Lord is not slacke concerning his p[ro]mise, as Some men count Slacknes, In that place of the Apostles his promise is Iudgmt punishmt for Sinne, And if God be not Slacke in that promise, much lesse is he Slacke in the dispensinge of his mercyes, and removing those Iudgmts againe, The mistaking rises out of the different computations betweene god and vs. Annos Centu[m]Hierom æternitatem putamus, wee never Reckon beyond 100: yeares, because that is the longest liffe, wee thinke there is noe more, noe other life but that, but wth God, one daye, is as 1000 yeares; and 1000 yeares as one daye, whensoever he comes to Iudgmt. he comes Soone to thee, if he come before thou beest pr[e]pared, and whensoever he comes in mercye, he comes Soone to thee too, consydering how far thou wast runne awrye from him. It is all one when that fire beginns that shall never goe out, if the torments of hell must take hold of thee, they begine soone, if they begine in thie desperac[i]on vpo[n] thy death bed/ and if thy tribulac[i]ons end vpon thy death bed; they end Soone, considering how much rust and drosse there was to be burnt of, of thie Soule/

It was long in the Roman State, before they came to distinction of houres. All their Reckoning, for Some hundreds of yeares was, Ab octo Sole ad Occasum, this was done after the Riseing, & this after the Setting of the Sunne: but the distinction of houres, in ye degres of the ascending or descending of the Sunne they had not, we recken all thinges Soe too we recken from the risinge of the Sunne, when anye great fortune fell vpon vs when wee came to yeers. When ye Father dyes and leaves the Estate, when the Mother dyes and leaves the Ioynture, when the pr[e]decesso[u]r dyes and leaves the office: And wee reckon from the Setting of the Sunne, when any greate Calamitye falls vpon vs, when a decree passed against vs, when a Fire, a rott, & stript awaye Such a manno[u]r, when a Shipwracke empouerished vs, when a fire, a rott, a murrian a Fever ou[er]threwe our ages or o[u]r estates. ye rising and setting of ye Sunne, height of p[ro]speritye, depth of adversitye, wee
[fol. 96v]
obserue, but wee obserue not the degrees of the ascending of this Sunne, how God hath led vs every Step, and pr[e]served vs in many p[ar]ticuler dangers in o[u]r risinge, Noe the degrees of ye descending of this Sunne, wee obserue not, wee obserue not that God would show vs; in ye losse of o[u]r Children, the Sinefull wantonnesse in wch they were begotten, and conceyved, In the losse of health the Sinfull voluptuousnes in wch the Bodye was pampred; In the losse of Goods the Sinfull extortion in wch they, were gathered: Wee consider Sometymes in generall. Iobs vn[us] egressus, that wee came naked out of o[u]r Mothers wombe, yt we rose of nothing, And in gen[er]all Iobs Nud[us] reuertur, That wee shall returne naked againe, That wee shall carry awaye noe more then we brought but wee consider not in p[ar]ticuler the d[omin] dedit and d[omin]us abstulet, That that is the Lord that gaue, and the Lord that takes awaye, & therevpo[n] blesse the name of the Lord for it,. in all his Steps and degrees of o[u]r risinge and falling, God hath not onlye giuen thee a naturall daye, fro[m]Period to Period, to consider thye birth, and thy death. This thou wast borne to, and this thou dyest worth: But he hath given thee an Artificiall daye, a daye wch he hath distinguished into Houres by Contynewall benefitts, and a day wch thou hast distinguished into houres, by Contynuall Sinnes. And he would haue thee remember theis houres. when and howe, and by wt degrees, by what meanes he called thee & humbled thee againe, and at what times, and places and actions thou hast provoked his anger, and thou wilt finde yt was in the coole of ye Euening, psal: 90: 14: it was late before God came to convert Adam, but he hath filled vs wth mercye in the Morning, ..yt wee might be glad & reioyce all ye daye 2: Peter 3: 9: God is not Slacke in his p[ro]mises, saies the Apostle theire. for He is said, as it is said their in yo[u]r originall. Here was a greeke Sentence Domi[n]us promissio[n]is. It is not onlye the Lord is not slacke of his p[ro]mise, but the Lord of his p[ro]mise is not Slacke, he is Lord of his p[ro]mise, and in that Sence, wee are Sure that he can and maye be sure that he will p[er]forme his promise, delayes in Courts of Princes, and in Courts of Iustice, p[ro]ceed out of this, that men are Lords of their p[ro]mises, maisters 2: Cor: 7: 5: of their wordes. foris pugna intus timores, maye well be applyd here, there are affections wth in, and feares of offending wthout, letters fro[m] aboue, kindred from wthin, Mony from both Sydes, wch keepes them fro[m] being D[o]m[ini] promissionis, lords of their promises, Masters of yir wordes, Either they thinke, that if they dispatch a Suto[u]r too Soone, thers an end of his obseruance, of his attendance, of his respect, he vnd[e]rvalues the Favo[u]r if it be too Soone Showd, and to theis a delaye out of State to give a dignitye, a maiestie to the buisines; Or els they see that when their is an end, a dispatch of the Cause, there is an end of the p[ro]phett too: that myne is exhausted, that veine is dryed vp, that Coue giues noe more milke, and therefore by the References, and conferences, they keepe open that wch howsoever it be an Vdder to them, is a wound to them that beare it, and here’s a delaye to keepe A waye open to extortio[n] and briberye, Perchance abundance of wealth or els of hono[u]r and Com[m]aund, if not of wealth man make them over indulgent to theire owne ease, and her’s a delaye out of laziness, p[er]chance corrupte meanes hath brought an insufficient man to the Place, and then he must put of buisnes too till he be better informed, till he hath consulted
[catchword(s): with]

[fol. 97r]
wth more sufficient men, And her’s a delaye out of Ignorance. To contract this every man hath made a   p[ro]mise to god and to ye State to doe the dutyes of his place, and either for Feare or loue or monye: for State, for ease, or Ignorance, he is not Dominus promissionis, Lord of that p[ro]mise, maister of that word, he is not able to p[er]forme it; God onlye is Soe, And therefore Non tardat, saies the Apostle whatsoever thou countest slacknes, yet, as that is Natura rei quam indidit deus, soe Augustine that if God would imprinte a cold qualitye in fire, the nature  of fire were Cold, Soe thats the tyme for thye deliu[er]ance wch god hath appointed. If thou pray for deliuerance, and beest not deliuered, doe not thinke that thou art not heard; Nay doe not thinke that thou art not deliuered, For God deliuers thee, by continuing thee in that calamitye, for some greater, when mans Sinne entorts Iudgment from god, if it concernes him for his Glorye, or for the edification of his Church, to inflict those Iudgmts If   and Daniell and Iob were amongst them they should not deliu[er] them from those Iudgmts. But yet saies the Prophet there, there shall be 14.14. a Remnant in whom ye shalbe comforted. Though the hand of God lye heauy vpon thee, yet there shall be a remnant to wrapp vp the wound of thy harte, The seed of God, the balme of God, an humble confidence in him, shall still pr[e]serue thee, St Paule praid, and praid thrice, that yt Stimulus Carnis might be removed from him, and it was not, God did not giue him that, but he gaue him as good a Suite, an equiualent thinge gracia mea sufficit, St Paule desired peace, God sawe it to conduce more to his glory, to make him able to hold out the warr, and therefore he removed not the Enemye, his concupiscence, but assisted him wth grace against that Enemye, Thus St Paule prayed long for one thinge, and had another: Abraham prayed and seemed to haue all, that he Asked, & yet had nothing. He prayed in the behalfe and favo[u]r of the Cittye of Sodome, and he had courage to goe on in his prayer for he found yt hee wonne and gained vpon God in every petition, That he bated muche of Gods first price, and that he beate that holye bargaine from 50: to 10: & yet when all was done, nothing was done, he receiued none, ye Iudgemt was executed vpon the Cittye, limit not God therefore in his wayes, or tymes, but, if thou would be heard by him, heare him, if you would haue him grau[n]t yo[u]r prayers, doe his will, wee praye you in Christs steed, that you would be reconciled to God; and are ye reconciled. durst you heare the trumpit now, Chr: Iesus prayes for you now to his Father in heaven, yt you might be converted, and are you converted, if the pray[e]rs of the Church militant and the Church triumphant, and the head of both Chr: Iesus, be not yet heard effectuallye, in yo[u]r behalfe; yet they shall be in His tyme, his eternall election shall infalliblye worke vpon you. Soe if yo[u]r owne prayers, for yo[u]r delyverance, in any temporall or Spirituall affliction, be not pr[e]sentlye heard, persever, for yo[u]r selfe as ye Churches and the head of them, persevers in yo[u]r behalfe, and God will certainely deliver you in his tyme, And strengthen you to fight out his battailes all the waye,

Wee passe nowe from the occation taken iustlye by the 2: parte place of theis wordes; to the wordes themselves, And first taking them videt alltogither, to yt generall doctrine, Videt om[n]ia, for since he made all
[fol. 97v]
thinges he hath a care of all thinges. A Providence, wch in such perfection as becomes vs to ascribe to God, he could not haue, except hee sawe all thinges, our seeing of God hereafter, is the blessednes we hope for, and our comfort in the waye to that, is that, he sees vs, for soe wee never are, never shall be out of sight of one another, If any Sinner ca[n] conceyt that wish that God did not see him he should loose more by yt then he should gett, Though he would be gladd, not to be seene by him, in his Sinnefull pleasures, yet he would be Sorrye not to be seene by him, in his miseryes and afflictions, and the miseryes and afflictions of this liffe, are more then the pleasures in the most habituall Sinner, A man that would be gladd, that god sawe not his extorsions, his oppr[e]ssions, his grinding of the poore, by cooler of an office, would yet bee Sorrye that God sawe not, those privye whisperings, those maniations and plotts, and Nequitias in Cælertibus (as wee maye call them) practises above in highe places, to traduce him, to defame him, to supplant him, and wringe his office from him, p[er]chance for thinges he nev[e]r did though he haue done as ill, And then wee make o[u]r Selves Sup[er]visors, ou[er]seers, of God, if wee will appointe, to far as in o[u]r wishes, what hee Should See, and what not, you knowe how certaine, and how speedye a conviction, it is, if a man be taken in the manner, and you knowe howe heavilye that fault is aggravated, that is done in the face of ye Cou[r]ts, All our Actions are Soe: In facie Iudicis, and there needs noe evidence, wee are deprehended in the manner; In Corners where nothing sees vs, God sees vs, and in Hell where wee shall see nothing, he shall see vs too, videt omnia/

pr[o]uidet And pruidet o[mn]ia. he Sees as God and therefore he allwayes sawe all. Hee calleth those thinges wch be not, as though they Rom: 4: 7: were saies the Apostle; Hee looketh vpon all thinges, after they bee Ecclus 23: 20: brought to passe, (Sayes the wise man) and he knewe them or eu[er] they were made) you would thinke him a weake lawyer yt could not fore See what would be the issue of a Cause wch depended whollye vpon the Lawe, wth out relation to the opinion of the Iudge or to ye Affection of the Iurye, And a weake Astrologer that would not foresee Eclipses, and positions of the Heavens. And a weake counsaile that could not foresee, the good or ill of such a warr, or such a peace or such a mariage, And shall the sight and knowledge of god depend o[u]r acc[i]ons omniscience Is an attribute of his, as well as omnipotence, God can be noe more ignorant of a thinge, then impotent in it, And whatsoever is his Attribute, was allwayes Soe. was not God omnipotent, had he not all power. till I was made, vpon whom he exercises it of yt power, wch he did not before I was, was he not Omniscient did he not knowe all thinges before those were p[ro]duc’d into Acc[i]on and execution, God ever knew all thinges that were, and that are, and yt shall bee, and yt maye be, and that maye not bee, because he will not haue them be, for if he would they should be, And he knowes them otherwise then they are, for hee knowes future thinges, as pr[e]sent, and he knowes Contingent things, as Certaine, and necessarye. It is true he shall saye at the last daye Nescini vos, I doe not knowe you, I never did, but this is that knowledge of wch StGrego: Speaks, Sciri Dei est approbare, Soe
[fol. 98r]
god never knew the Hipocrite, nor never shall, as to accept them, to allowe them, to approve them, And soe allsoe it is said of Christ; non nosse peccatu[m] hee whoe knewe noe Sinne was made Sinne for vs. experimentally actually, personallye, he knew not his, but in his eternall knowledge, he never knewe all o[u]r perticular Sinnes, and he knewe the generall roote of all, the sinne of Adam, before that Sinne was, or before that man was, But was this knowledge, or foreknowledge the Cause of it, God forbidd/

Detestanda, Abominanda opinio, qu Deum facit cuiusquam mala Augustine voluntatis Autorum, The opinion is detestable Abhominable, Nefas est adscribere deo Causas peccatorum saies the same Father and therefore let vs be afrayd of coming to neare this detestable and abhominable opinion, as to expresse our Selves in mis-interpretable termes, and phrases, to bould and too different from the modest and Sober vse, of the au[n]tient doctors and Fathers, That there is in God an Effectuall and an Actiue, and a positiue, and a Consulted, and a deliberate, Reprobac[i]on of certaine men, before theire Sinnes, yea before their Creat[i]on was considered; Or that there is in man a necessarye damnation, wch he was made for, and created too; Gods knowledge of Sinne, imprints not a necessitye of Sinne, An Astrologer knowledge of an Eclipse, causes not that Eclipse: My knowledge that he that falls from a Steeple will breake his bones, did not thrust him downe, nor precipitate him to the ruine, but god might haue preserved him from Sinne, and Soe cannot an Astrologer worke vpon an eclipse, nor vpon a desperate man, that will cast himselfe downe, It is true God might haue pr[e]served him from Synne by making him better, and soe he might by making him worse too; He might haue pr[e]served him by making him an Angell in a confirmed estate, and he might haue pr[e]served him by making him a beast, wthout a reasonable Soule, for then he could not haue Sinned, and he had beene the better for it, But God will (cuius qui Augustine qua’cit cationem aliquid maius deo quu’rit) was to make him a man, and as a man he findes the reason of his Sinne, to be the p[er]versnes of his owne will, whoe p[er]verted that D[omin]u[m] qu[em] Aboninandu[m], destestandu[m], But god might haue prevented this perversnes, he might haue made him soe stronge, as that he could not haue perverted himselfe, but then god had not made him man, God did abundantlye inough in making him good, and able to continewe Soe, And hee does abundantlye inough in giving vs thos gen[er]all declarac[i]ons of his desyre, that wee should all retourne to that goodnes, Then he would haue noe man to perish, but that all men should come to repentance. Hee sees all thinges even Sinnes, and foresees them, but yet this fore Sight is noe cause of them

Wee are come nowe to o[u]r third part, the perticuler 3 parte considerac[i]on of the words, God sees and foresees, first desideria, the desires, and all desires, for david does not speake this by waye of discomforte, as though god did onelye watch o[u]r ill desires to punish them, and not o[u]r obedience, to cherish and reward that, It is true as the Prophett Ieremye testifyes o[u]r Iniquityes are marked before the lord, but it is allsoe true wch Davyd saies that o[u]r teares are put into his psal: 56: 9: botle and into his Register, Soe that St Ambrose enlarges this desire,
[fol. 98v]
Psal: 484: 3: It maye be Dauids Desire concupisint et deficit anima mea, my Soule longeth and fainteth for the Co[u]rts of the Lord. A desire to liue in the 1: Pet: 2:2: Church of God; And it maye be the Apostles desire, Concupisunt lac As newe borne babes desire the milke of the word; a desire to be fed with Such knowledge in the Church, as is fitt and proporc[i]onable to my Capacitye and vnderstanding. consider desideriu[m] Beatoru[m], the desire of ye blessed Saintes of God in heaven, whoe though they be in full p[er]fecc[i]on possessio[n] of happines, haue yet a farther desire of a consumac[i]on, and revnion of pro: 11: 23: of Bodye and Soule, consider Desideriu[m] Iustoru[m], the desire of ye righteous is onlye good says Salomon. It is good as it is a desire to knowe god, my psal: 119: 20 harte breaketh for the desire to thy Iudgmts allwayes; And it is good, as it is a desire to p[ro]pagate this their knowledge of God to others, by Instruction, or, at least by good example, for God had given every man a commandemtEcclus: 17: 12 concerning his neighbour, And it is good and as it is a desire to be vnited to God as Simeon expressed it in his nunc dimittis lord now lettest thou thie Servant dep[ar]te in peace and St Paule in his Cupio dissoluis I desire to be desolved and to be wth Christ, Consider it lastlye as Desideriu[m] Peccatoru[m]. the divers and contrary desires of Sinners every waye every desire, Dauids desire to be in the Church The Apostls to be satisfied wth things necessarye in the Church the desire of the Saints in heaven for ye consumac[i]on. The desire of ye Saints in Earth, to knowe god. to make him knowen to others, and to be vnited to him, And ye desire of Sinefull men too, all theis meete in the Center in the eye of God, All o[u]r desires are before him; but principallye this is intended of Corrupt and Sinefull desires, for though it be o[m]ne desideriu[m] yet all the Gen: 6: 5: Imaginations of the thought of o[u]r hearts, are onlye euill continuallye. The Imaginations ipsæ figmenta, as the originall nou[n]Ietzer imports, before it come to be a formall and debated thought, And then the thoughts themselves, when I haue discovered them, debated them, And in my harte at home seriouslye not onlye in tentac[i]ons pr[e]sented to my fancyes or sences, theis Imaginations, and all theis Imaginac[i]ons they are euill if any good be mingled in them, yet it is Soe litle as that Deadminantur a maiari; they are euill because they are euill for the most parte. But it is worse then soe, for they are onlye euill, noe dramme noe tinsture of God in them, All Euill and onlye Euill, and all this continuallye, euill in the roote in the first Concupisence and euill in the fruite, in the grouth in the perseuerance Soe yt desideria here, are most p[ro]perlye figmenta the first Imaginations, and they are all Euill, and their euill affection is in the Sight of God but soe are Gemitus o[u]r gronings too, hee sees them, and what is good or euill in them, as well as in our. desires/

Gemitus First then as Davyd had expressed it before in the verse pr[e]cedent, it is Gemitus Cordis, the gronings of the harte, cordis non Carnis, as St August maks the difference, a hartye groninge and not meerlye sensuall. Abstulit Deus filium vxorem says yt Father, God hath beaten downe the greene fruite from thy beloved tree, God hath hewen downe the beloved tree it selfe, Thie yong Children and the mother of those Childre[n] he hath taken from the Grondmaia viura, as he enlarges this considerac[i]on. This vyne is broken wth the hayle, the Raine hath drowned thy meadowes nowe thou lackest heate to make thy. Haye and then heate, takes hold of it in yo[u]rto stacke, and sets it on fire, and their thou lackst water to quench
[catchword(s): it,]

[fol. 99r]
it; vnseasonable weather, negligence of Servants, causuall accidents, violence of theeues, greatnes of neighbours, all concurre to thine impou[er]ishing, and then thou comest ad Genitum to a groning, but it is Carnis non Cordis, it is a meere sensuall groning, not from the harte, or not fro[m] the  harte, to disposd towards god, as it should bee/

It must then first be cordis, and not carnis, and it must bee Gemitus, not Ragitus, a groning, not a warning, the voyce of a turtle, not of a Lyon. If wee take it heere for the voyce of Sorrowe in worldlye Crosses, wee must not pr[e]sentlye roare out in petitions, in Suits in complaints. for every Such crosse, There is a fault amongst you saies the 1: Cor: 6: 7: Apostle, because ye goe to lawe wth one another, whye rather suffer ye not wronge whie rather suffer ye not harme The Apostle would not expreslye call it a Sinne, but he calls it a fault, and in a word which signifies, weaknes and imp[er]fection. The streame of ye Fathers runns some what vehementlye in this pointe for they scarse execute anye Suite at law, from Sinne or occasion of Sinne, and they will not depart from a literall vnderstanding of those wordes of o[u]r Sauiour, If any man will sue thee Math: 5: 7: at lawe for thy Coate, let him haue thy Cloake too. for if thine adu[er]sary haue it not thine advocate will. Howsoever every man feeles in his owne Conscience, whether he be not the lesse disposed to Charitye the lesse fitt to come worthilye to the Sacramt, and ye more apt to corrupt and bribe, an officer, and to deliuer delude and circumvent a Iudge, by hauing, suite at lawe then otherwise. And at last as St Ambrose reports the words and offic P. 2. c: 41 behavio[u]r of St Lawrence, at his Martirdome, yt he came to that constancie, to saye to ye p[er]secutor Assarum satis versa et manduca, Soe ye Devill will allwayes haue his markes to, whoe out of a desp[er]ate impatience after long delayes will come to that desp[er]ate Issue towards ye adu[er]sary at the counsall, or the Iudge, you haue taken my living, take my life too, To end this for every damage, every trespas every iniourious word. to call one another wth the kings letter to ye kings writt, this is Rugitus leonis, for ye voyce of the kinge is as the Roaring of the lyon. whereas Gemitus Columbæ, such a myld complt as might referr it to men of lesse quallitye, but more leysure would make a better end, Soe then if wee consider this groning to be the voyce of Sorrowe for wordlye losses it must not be Rugitus, a vociferation a Crying out, as thoughe wee were vndone, as though wee could not be happye, except wee were ritch, and as though wee could not be ritch except wee had iust to muche, It is not an immoderate complayning of wordlye losses, to ye magistrate, for remedye of everye pettye iniurye, it must be but Gemitus both theis wayes, and take it as it is most prop[er]lye to be taken, for ye voyce of Spirrituall Sorrowe, a Sorrowe for o[u]r Sinnes, Soe it must be but Gemitus neither, it must not be an im[m]oderate Sorrowe, yt terifies or argues a distrust in gods goodnes drowne yt bodye of Sinne, wch thou hast built vp in the, drowne yt world of Sinne, wch thou hast created (for we haue a creac[i]on as well as god Hominem fecit Deus, peccatorum homo, Augustine man is gods Creature, and the Sinner is mans Creature) Spare the world, noe more, then God spared his, whoe drowned it wth ye flood, Drowne thine too wth repentant teares; but when yt worke is religiouslye done, Miserere aminiæ tuæ, be as mercifull to thie Soule as he was too mankind, Drowne it noe more, Suffer it not to lye vnder the water
[fol. 99v]
of distrustfull diffidence, for soe thou mayst fall to lawe to be able to trug vp against the tyde againe, Soe thou mayst be swallowed in Caines whirlepoole to thinke thy Sinnes greater then can be forgiven, God deales wth vs as he did wthEzechias vidit Lachrimas, yea, as it is in the originall vidit Lachriman, yea, as it is in in the originall vidit Lachriman in the Singuler, God sees every teare, o[u]r first teare; and is affected wth that, when the Child was dead Dauid arose from the ground; and eate bread, when the Sinner is dead by thie true repentance, raise thy selfe fro[m] this sad deiection, and come and eate the bread of liffe, the bodye of thy Saviour, for the Seale of thy Pardon, for there in this repentance, & this seale, finem litibus imponis, thou leaviest a fyne vpon thy sinnes, wch cuts of and concluds all titles, and when God hath provded, that thy Sinnes shall rise more, to thy condemnation at the last daye, if thou raise them vpp here to the vexation of thy conscience, thou art A litigious man, to thine owne distruction, That was then Davyds Comforte, and is o[u]rs, Desideria, & Gemitus the begin[n]ing of o[u]r sinefull concupiences, and the begin[n]ing of o[u]r Repentance are seene by God and god in his mercye stops those desires at beginning: Either he kepes awaye the Devill, or the woman he takes awaye stimulum or obiectu[m], either my lust to the Sinne or the occasion, and opertunitye for the Sinne, in his mercye he stops mee at the beginning of my desire, and in his mercye he p[ro]fits the begin[n]ing of my Repentance, he sees desideria et Gemitus/

Sua Now theis desires and theis grones, they were sua. his, ye study of o[u]r Convertion to god, is, in this, like the Studye of yo[u]r profession it requires a whole man for it, It is for he the most part losse of tyme in you to divert vpon other Studyes, and it is for the most part losse of Charitye in vs all to divert from o[u]r selves vnto the considerac[i]on of other men. To prognosticate ill for the future, vpon any man, I see his covetous desire, I see his carnall desires, I see his Sinnefull cou[r]ses, this man can never repent, or to collect ill, for yt wch is past, I see his repentance is sadnes, his deiection of cou[n]tenance and Spirritt, his approches towards desp[er]ation, Surely this man is a more grevious Sinner, then wee tooke him for: To prognosticate thus, to collect thus vpon others, is an intrution, an vsurpation vpon them, and a dangerous dereliction and abandoning of o[u]r selves; Iohn 9: when the Desciples of Christ would needes call into question the Sinnes of yt man, whoe was borne blinde, rather then let them goe on in that, although noe punishmt be ..inflicted wthout Sinne p[ro]ceeding, yet Christ Sayes there; Neither this man nor his Parents haue Sinned, not yt hee or they were Simplye wth out Sinne, but he would drawe his deciples, from that which concerned not them, the Sinnes of another, to yt wch concernd them more: the contemplation of his omnipotence, whoe would recover that man of luke ..: 13: his blindnes in their sight, thinke saies Christ, yt those 18 vpon whom ye Tower of Siloe fell were the greatest Sinners in Iurusalem. No Christ had a care to deliuer them from yt misinterpretac[i]on then, and the holye ghost hath not suffered the names, nor the Sinnes of those men, soe slaine to come to o[u]r knowledge, In all the Evangelists, in all the other histories of the Iewish nation and affayres, there is noe mention, noe word, nor record, of the death of theis men, nor of the fall of this Tower; God would not haue posteritye knowe their names, nor their Sinnes., Soe p[ar]ticularlye after he had inflicted yt extraordinarye punishmt vpon them. Be thine owne text then, and by thine owne Comment: watch thine owne desires, and God shall stope, them, and thine owne Grones, and god shall p[er]fitt them wth his vnexpressible comforte

[fol. 100r]
But all this must be ante te, before God in his pr[e]sence & Ante te Soe before him, vt nihil absconditu[m] yt nothing be hidd from him. Now Enale Desideriu[m] debet esse ante deu[m], oras vt moriantur inimici, is that thy desire Augustine yt thine Enemyes might come to confusion, is that a fitt desire for the pr[e]sence of God is this a writting after this Coppye, after thy Maister Christ, his Coppye is Pater ignosce Father forgiue them for they knowe not what they doe, or is it after his vsher, his desciple Stephen, his Copy is, D[omi]ne ne Statuas illis, O lord laye not this Sinne to their Charge, If thou wilt needs pray for thine enemies death, the same Father teaches thee a good waye, ora vt Corrigantur et moriuntur inimici praye for their amendmt, and then the Enemie is dead/

But this phrase of Dauids here, that all this is ante te, imports not onlye gods seeing of it, but it implies o[u]r bringing of o[u]r desires and gronings into his Sight, Lord yu hast heard the desire of the poore saies David, but how thou preparest their hearte, and thou bendest thine eare psal: 10: 17 to heare them, first gods pr[e]venting grace pr[e]pared, enables vs, & then he bends downe wth a further Supplye of his concurrent grace, but that is to heare vs, for if wee doe nothing then, if wee speake not then he departs from vs, He hath looked downe from the hight of his Sanctuary saies he psal: 102: 18: in another place ther’s his first grace that he lookes sua towards vs, And then he heares the mourning of the prisoner, and he delivers the Child of death, but first this pr[e]soner must knowe himselfe to be in prison and send fourth a voyce of mourning, He sawe and succord Ezechias, but not till he sawe his teares, He lookes for outward demonstrations of o[u]r sorrow for confession and amendmt of liffe, It is one thinge in a Iudge to knowe another to knowe Soe, as he maye take knowledge and Iudge vpon it, God knowes thy desires, and thy grones but he will not take knowledge of them to thie Comfort, to stop thy desires to p[er]fitt thie repentance, except thou bring them iudiciallye before them him, thy desires by waye of Confession, and thye grones by waye of thankfullnes, It is nothing for a rich man, to saye in gen[er]all lord all that I haue is from thee, and if thou wilt haue it againe, I am readye to part wth it. This is Hipocreticall complemt to saye to god or man, alls at yo[u]r service, but giue god some parte thereof; House Christ Iesus where he is harborlesse, helpe to build and butyfie the house where his name maye be glorifyed, and his Saboaths Sanctifyed, cloth him when he is naked, feed him in his hunger, deliuer him in his imprisonemt, when he Suffered this in his afflicted members; All yo[u]r Recognitions, wthout Subsidies, wthout benevolences; wthout releuing him in his distressed Children are but Ceremoniall, but Hypocreticall complemts Soe thy telling of God that he knows all thy desires and all thy grones. this is an easye matter for any man, it is a word Soone said, but bring all theis before him, Showe him where, & how, and when, thou hast taken light at his visitation, to returne towards him and then he shal overthrowe thy workes and build vp his owne, extinguish thie desires and p[er]fitt thie repentance

This Dauid intends in that word Ante te, and more fullye Non absco[n]ditus in the next non absonditus, for I maye be content to bringe some things before God, and yet hide others, or hide circumstances yt maye aggravate, yea that maye alter the verye nature of the facte, wee must not hide o[u]r desires vnder o[u]r grones by wrapping vpp all o[u]r Sinnes in a Saddnes in a deiection, on a Stupiditie, Soe that I never see my Sinnes in their true p[ro]porc[i]on, as they lye vpon Christs Shoulders, and not vpon my Soule, nor in theire true apparell as they are clothed wth Christs righteousnes, and not wth my corruptions, nor wth their true waights, as they are waighed downe in
[fol. 100v]
Christs merits, but as they waigh downe my Soule into disperac[i]on, this is a hidding of o[u]r desires in o[u]r grownings o[u]r Sinnes in o[u]r deiection, and ye hiddinge of o[u]r desires is to wrapp vp all Sorrowe for Sinne in a riball confession & enumeration of the Sinnes wthout any p[ar]ticuler contrition, for the sinne; or detestation of it, wee must hide neither, but anatomize our Soule in both, and finde every sinew and fiber every lineamt and ligamt of this bodye of his, and then everye breath of yt new spiritt, every drop of that newe bloud, that must restore and repaire vs: Study all the historye and wayt all ye progresse of the holy Ghost in thy selfe, take not the grace of god or the mercye of God as a medall or as a wedg of gold to be layd vp but charge thie medall or thy wedge into currant monye finde this grace and this mercy, applyed to this and this action, for though the merritt of Christ be a Sea yet be thou content to take it drop after drop and to acknowledge in the pr[e]sence of God, that at such a tyme by reducing then to thy memorye and contemplac[i]on, his Agonye, thou wast brought to a Sense of thie miserable estate, and after by considering the ministring of the Angells to him there, thou tookest a confidence of receuing Succor from him, That at such a p[ar]ticuler tyme, the memorye of his fasting rescued thee from a voluptuous and ryotus meetings And the memorye of his p[ro]ceedings and behavio[u]r in his tentations, brought thee allso to deliver thy selfe, by applying his word & the p[ro]mises of his gospell from thos dangerous attempts of the tempter. Hide nothing from God neither the disease that thou wast in, nor ye degrees of health, that thou art come to nor the ways of thy falling, or rising, forD[omi]n[u]s fecit, et erit mirabile if I mistake not the measure of thy conscience thou wilt finde an infinite Comfort in this p[ar]ticuler traceing of the Holye Ghost, and his working in thy Soule, This is the laying open, and not hiding, but all this is limitted Ante te and tibi before god and to god for whie should I open my Sinnes to man, he cannot releive mee by waye of p[ar]don, or whie should I open my gronings to man, he will not releive mee, Soe much as by compassion, Recedit gemitus seruorum dei ab aurib[us] hominu[m] sed ante Deu[m] semper, there therefore they are onlye well placed from whence they never parte, but yet consider to whom all this is directed, it is Ante te, and it is tibi, but tibi D[omi]ne. Now ther are two names of god, wch are ordinarilye in the Scriptures translated by this word D[o]m[inus] the lord One name is Iehouah. And the other is Adonas, and Iehouah Signifies, Essence, beinge, Adonas signifies prop[er]lye Basin fnudamentum, That vpon wch some buildings rests and in this place, thats the nou[n] Adonas Soe that this is an opening of o[u]r desires and gronings of the wounds and Scruples of o[u]r consciences to god, as God is the Lord, & such a Lord as is the Basis and foundac[i]on the Corner stone, and the piller of a Buildinge, and that building is the Church all power of Remission of Sinnes is in the Lord but in the Lord in his high Church, And therefore since that Church in wch god hath sealed thee to him in both Sacraments according to the direction of the holye ghost, hath ordained that Sicke p[er]sons shall make a Spetiall confession if they feele their consciences troubled. wth any waightie matter. And that after yt co[n]fessio[n] the preist shall absolue them, let noe man thinke himselfe wiser then the Church, and for the abuse of a thing in a Corrupt Church, goe forward in an ignorance of what the true Church holds in that pointe, or defraud himselfe of nourishmt out of a false feare of poysons & fumes when there are none, let noe man thinke himselfe out of the pr[e]sence of God by putting himselfe into the pr[e]sence of his minister, nor doubt
[fol. 101r]
but that, that confession is Ante Dominu[m], and that Absoluc[i]on a Domini, and from yt Lord whoe is pr[e]sented here, not as Iehouah the lord of essence, and beinge, and Soe in his generall p[ro]vidence and sustaininge of all Creatures but as Adonas a Lord that is the Basis and foundac[i]on of a Church, and let noe man deale to niggardlye. Soe penuriouslye wth his owne Soule, as to contract this ease and discharg of his conscience only to the pointe of death, because it is not litterally expreslye appointed to others, but let vs all thinke o[u]r Selves deadlye Sicke, whensoever wee are vnder the burden of any deadlye Sinne, I am not vpon that friuolus and yet impious distinction of the Roman Church of venall & deadlye Sinne, as though there were any .. sinne wch deserved not death, or might be washed out by o[u]r Selves, wthout any application of the mirrit of Christ, but agreable to the modestie, of and Sobrietye of ye Ancients, I call that deadlye Sinnes wch is peccatum vastans conscientiam: as if they be not rooted out, destroye yo[u]r conscience, and in this owne nature oppose yo[u]r working of Gods grace in vs as long as they are in vs. To end this God knewe where Adam was and yet he asks him vbi es he would faine haue knowen it from himselfe, God knewe that the Sodomits had done according vnto the Crye, wch was come vpp, and yett would come downe and See, god knowes o[u]r desires and o[u]r gronings in heaven as god. he would knowe them vpon earth in his Church too as Lord/

Nowe the Conclusion of all (according to o[u]r custome held in all the p[ar]ts of this psalme) shalbe a short application of the two of ye most important passages to the p[er]son of Christ of whom many auntient exposic[i]on haue vnderstood this Psalme to haue bine principallye intended, first heb: 5: 7: then, he in the dayes of his Flesh offred vp prayers and supplycations, wth Strong crying and teares vnto him that was able to save him from death). And was allsoe heard in that wch he feared he was heard, but when, first when prayed he that vehemt prayer, All agree yt that place of the Apostle, hath relac[i]on to christs prayer, in his agonye in the garden, quando non contentus lachrymis oculorum totius Corporis sanguineis Abrose lachrimis, lachrimauit when besydes his teares of water, he opened as many Eyes as he had powers in his bodye, and wept out bloud at eu[er]y one of those eyes. And they agree too; that yt place of the Apostle hath relation to his vehemt prayer vpon the Crosse, Eli Eli my god my god &c then when his Father. non soluit vniouem, sed subtranit protectionem, Augustine Soe that Christ prayed in his afflction, and yet prayed aganie, yt which was davyds case, and is o[u]rs, was his Casse too, he was heard, but not at his first praying. After his first prayer of Transent Calix, he was put to his expostulac[i]on Derelinguisti the Father was allwayes wth him, and is wth vs, but o[u]r deliverance is in his tyme, and not in o[u]rs, wch was the doctrine raised out of this first p[ar]te of this Text/

For the Second the knowledge and foreknowledge of god, it is true that god whoe sees all, and fore sees all, forsawe all ye malignity of the Iewes in crucifying of Christ, but yet he was noe cause of it, St August pr[e]sents that passion patheticallye before o[u]r eyes, propinator Augustine fontium protur Aceto mellis dator cibatur Felle flagellatur renussio et condemnatur venia Illuditur maiestas et irridetur victus et profunditur dator imbrium spictis And all this and more then this even the sheeding of his bloud was foreseene for he was Agnus occisus ab origine, And all this done too vt Implereatur scripture, and as Mathew expresses it, how els Math: 26: 54 should the Scriptures be fullfilled, wch saye it must be soe. but were
[fol. 101v]
theis prophises the cause of this, noe, The prophises were long before the execution but the foreknowledge of God was long before the p[ro]phesie His foreknowledge was the cause of the Prophesye, but neither ye foreknowledge nor the Prophesye was any cause of the Sinnefull part of their facte, And thats as much as is applyable to Christ in o[u]r Second parte/

And in the third parte to passe speedilye through some of the principall wordes, first for desideria, himselfe tells vs, as St Chrisost: observes it, what his desire was. Desiderio desiderani   pascha hæ other pasovers he had eate wth them before, but this passover wch was to be a memoriall not of their departing out of Egipt, but of his dep[ar]ting out of this world by a better and ignominious death, for their Salvac[i]on, hee had a desire to institute, and to celebrate and to com[m]end to their desires in im[m]itac[i]on, and commemoration of him when wee consider the next, genictus his mournings they were vehement, but yet still they ended in a calme; At first in the Tristis anima, and soe possibile, then appeares some gust some storme begin[n]ing of a Storme, but all becalmed pr[e]sentlye in the vt runtamen; yet not my will but thy will be done; Soe at First in the Euan Dereliqusti ther appeared a gust, but in In manus tuus a calme againe, wee doe not call that an im[m]oderate; nor ou[er] passionate Sorrowe for Sinne wch sees daye & apprehend the pr[e]sence of God, and in that deiection of Spirritt, but Exclamac[i]ons vppon destynie, Imputac[i]ons vpon necesitye, Aspertions vpo[n] the decrees of god himselfe, .. if anye thinge but the perversnes of my will were the cause of my Sinne, theis are Augitus leonis the warninge of that Lyon that seekes whom he may devoure and not Gemitus Columb[us] the voyce of that Dove that comes to the Arke wth an Olive Branche Settles in the Church wth the Testimonye of peace and reconciliac[i]on wch are there, Moreover Christ was to be glorifyed wth the Glorye wch he had-before, And now he longed till that were Accomplished, but yet all was Ante Patrem, his meate was to doe his fathers will And till his tyme was come Nondum venit hora mea. Sayes Christ, my houre is not yet come: Conclusio To end all he proposed all Ante Patrem, but Ante Patrem domin[um], to his Father too, as his Father had a Church vpon Earth, And therefore though there were a newe Church to be erected by him yet he yealded all obedience, to that wch was formerlye erected, In that he was circumsiced and pr[e]sented, and in that his mother was purifyed according to the lawe. and in that he sent his owne deciples to be instructed by the Scribes and Pharises, And to conclude all refractary persons by his example in that Church he honored wth his pr[e]sence the feast of the dedication wch was an Animaversarye Feast, and the Feast out of Devine Institution but ordained by the Church


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


Transcription of sermons 1-15 by Emma Rhatigan.

Transcription of sermon 16 by Mary Morrissey

Transcription proofread by Peter McCullough (sermon 10), Mary Morrissey (16), Phil West (2, 6, 12), Hugh Adlington (5, 9, 11, 13), and Sebastiaan Verweij (1, 3, 4, 7, 8, 12, 14, 15, 16).

Manuscript description by Mary Morrissey.

Transcription coded by Sebastiaan Verweij.


Institution: Bodleian Library, Oxford
Shelfmark: MS Eng. th. c. 71
OESJD siglum: M


Item no: 1
Locus: ff. 53r-59v
Title: The Text Remember nowe thy Creator in the dayes of thy youthe 12:1: Ecclesiastes
Incipit: Wee may consider Two greate
Explicit: meete and never parte, but here wee must
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 2
Locus: ff. 60r-65r
Title: The Text Father forgiue them for they knowe not what they doe, Luke 23:34:/
Incipit: The word of God is either
Explicit: Father which art in heauen &c.
Final Rubric: finis
Bibliography: OESJD Vol. VI.8; P&S Vol. V.12

Item no: 3
Locus: ff. 67r-72v
Title: The Text The Father iudgeth noe man But hath committed all Judgment to the Sonne John 5:22:
Incipit: When our Sauiour Christ forbidds
Explicit: to you when for your sakes, he committed all Judgmt to the Sonne/
Final Rubric: Finis of the First Sermo[n] prached at Lincolnes Inn in ye forenoo[n]e by Doc: Dunn on Sunday 30:Ja:1619
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 4
Locus: ff. 72v-76v
Title: The Text Iuidge noe man John 8.15
Incipit: The Riuers of paradice did not all
Explicit: yet, The Sonne iudgeth noe man
Final Rubric: Finis of the second Sermon preached at lincolnes In the afternoone by Doc: Dunn on Sunday 30:Jan:1619
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 5
Locus: ff. 78r-84v
Title: The Text Blessed are the people that bee soe yea blessed are the people whose God is the Lorde Psale 144:15:
Incipit: The first parte of this Text hath re:
Explicit: of his incorruptible blood. In wch glorious Sonne of God &c.
Final Rubric: Finis of Doctor Dunns sermo[n] preach'd at Wit-hall before the kinge the thirtyeth of Aprill 1620
Bibliography: OESJD Vol. II.5; P&S Vol. III.9

Item no: 6
Locus: ff. 86v-93v
Title: The Text Whosoeuer shall fall on this Stone shalbe broken, But on whom Soeuer it shall fall it will grinde him to powder Math: 21:44
Incipit: Allmightie God made us for
Explicit: manifest vnto vs To whome wth blessed Spirritt &c
Final Rubric: Finis of a Sermon of docter Donne preach'd at ye Cockpit
Bibliography: OESJD Vol. VI.1; P&S Vol. II.8

Item no: 7
Locus: ff. 95r-101v
Title: The Text Lorde all my desire is before thee and my Groninge is not hid from thee Psal:38:9:
Incipit: The wole Psalme
Explicit: but ordained by the Church
Bibliography: OESJD Vol. IV.8; P&S Vol. II.6

Item no: 8
Locus: ff. 103r-109r
Title: The Text Whoe now reioyce in my sufrings for you and fill vp that wch is behinde of the Afflictions of Christ in my fleshe for his bodyes sake which is the Church Colos:1:24
Incipit: Wee are to enter into the
Explicit: and Christ Jesus a Crowne of Everlasting glorye to vs all
Final Rubric: Amen
Bibliography: OESJD Vol. IV.2; P&S Vol. III.16

Item no: 9
Locus: ff. 110r-115r
Title: The Text Woe vnto you that desire the daye of the
Incipit: For the presenting of the woes and Iudgmts of God
Explicit: To which glorious sonne of God &c
Final Rubric: Finis of Doc: Donns Sermon at white hall before the kinge the 30: of March 1619
Bibliography: OESJD Vol. II.2; P&S II.18

Item no: 10
Locus: ff. 116r-122r
Title: The Text I loue them that loue mee & they that seek me earlye shall finde mee Pro:8:17:
Incipit: As the Prophetts and other secretaryes of the holye
Explicit: incoruptible bloode
Final Rubric: In whom &c/
Bibliography: OESJD Vol. I.4; P&S Vol. I.5

Item no: 11
Locus: ff. 123r-129r
Title: The Text And without Contruersye greate is the Mistery of Godlynes God was manifest in the Fleshe: Iustifyed in the Spirit: Seene of Angles: peached vnto ye Gentils: Beleeued on in the worlde: receyued vp into Glorye 1:Timo:3:16:
Incipit: This is no Text for an hour glasse: If god woud
Explicit: blood: To which glorious Sonne of God &c
Final Rubric: Finis of Doc: Donns Sermon at Whithall before the kinge ye 16: February 1620
Bibliography: OESJD Vol. II.6; P&S Vol. III.10

Item no: 12
Locus: ff. 130r-137v
Title: The Text Hee that beleeuth not shalbe damned Mar:16:16
Incipit: The first words that are recorded in the
Explicit: God shall himselfe in an everlasting presence & Fruition./ Amen./
Final Rubric: Finis of A Sermon of Do: Duns lincolns I
Bibliography: OESJD Vol. VI.9; P&S Vol. V.13

Item no: 13
Locus: ff. 139r-145r
Title: The Text The last Enemye that shall be distroyed is Deathe 1:Cor:15:26:
Incipit: This is a Text of the Resurrection, and tis not
Explicit: Consummacion both in Bodye and Soule in his everlasting glorye Amen
Final Rubric: Finis of D: Dunn before the kinge on Frydaye before lent 1620
Bibliography: OESJD Vol. II.8; P&S Vol. IV.1

Item no: 14
Locus: ff. 146r-149v
Title: The Text And the Lord says It is not good for the man should be alone I will make him a helpe meete for him Gene:2:18:
Incipit: In the Creation of the world when God had
Explicit: therefore this be enough, For ye explicacion, and applycacion of these words
Final Rubric: Finis of a Sermon preach'd by D:Donn at S Francis Nethersoles marriage
Bibliography: OESJD Vol. VII.1; P&S Vol. II.17

Item no: 15
Locus: ff. 150r-155v
Title: The Text And I will marrye thee vnto mee for euer Hos:2:19:
Incipit: The word wch is the Kinge vpon wch
Explicit: his incorruptible bloude to whom &c
Final Rubric: Finis of a Sermon preach'd at St Clements danes by D:Dunn at Mr Washingto[n]s marriage
Bibliography: OESJD Vol. VII.2; P&S Vol. III.11

Item no: 16
Locus: ff. 156r-171r
Title: The Text For God who Commaunded light to shine out of darknes, hath shined in our hartes to giue the light of ye knowledge of the glory of God in ye face of Je: Christ 2:Cor:1:6:
Incipit: The First Booke of ye Bible begins wth the
Explicit: of God in the face of Jesus Christ
Final Rubric: Finis of Doc:Donns Sermo[n] at ye Spitle on Easte Mu[n]day 1622:
Bibliography: OESJD Vol. VIII.2; P&S Vol. IV.3


Material: Paper, folio, i + 177 leaves (1 stub, f. 59b). 313 X 210 mm.
Foliation: Foliation in pencil consecutively. The final sermon is individually paginated in ink, not by the main scribe.
Collation: The volume is too tightly bound to provide collation.
Condition: The volume is in excellent condition.


The hand which transcribed the sermons in this manuscript is almost certainly that of a professional scribe. This is a very neat, very consistent hand. The letters are small (minims are approx. 2mm high, capitals and letters with ascenders only approx. 3-4 mm high); this allows the scribe to fit approx. 50 lines of text within the writing block. The scribe uses a predominantly secretary script, with some italic features. The scribe also uses a kind of non-cursive print-hand, with some italic forms but less pronounced in its use of that script that write the passages in italic. The distinction between this and the italic scripts can be harder to discern. Punctuation is sparse, consisting mostly of commas and full-stops, with virgules sometimes marking the end of a paragraph. Virgules are not easily distinguished from commas, especially mid-paragraph. On the whole, what may be rather short virgules have been transcribed as commas. A capital often indicates the beginning of a new sentence in the absence of a full-stop, or following a comma. The Merton scribe occasionally writes square brackets. Since these are also used for editorial interventions in the text, in transcription they are replaced with parentheses (see for instance ff. 150v, 151r). Abbreviation is typical for a hand of this time. The scribe commonly employs word-final superscript 'r' with an abbreviation mark. These letters have mostly been expanded ('ur', 'er'), except where no vowel could have been implied (although the same superscript 'r' was still used by the scribe): especially in 'nor' and 'for'. Catchwords are used throughout, and these have only been indicated when the catchword is different from the word following on the next page, in terms of spelling, punctuation, or capitalisation.

The rubricator may be distinguished from the main scribe. It is clear that marginal notes were added in pencil first, and then re-done in red ink. In some cases, the pencil is still visible, and in a couple of instances, the pencil has not been inked over (see esp. f. 163v, marginal note 'Nicephor’. In one case, in the margin of f. 169r, the rubricated marginal note reads ‘Nariani’. This is presumably a mistake for ‘Nazianzen’ (or a shortened form thereof). The underlying pencil mark is not visible, but it is difficult to believe that a scribe who had written ‘Nazianzen’ so many times in this manuscript would not have recognised the word when rubricating the marginal notes. This may indicate that the rubricator did his work on the text after the scribe had completed his work. This might explain some of the inconsistencies in the rubrication throughout the manuscript.

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