OESJD IV.8; on Psal. 38.9

[fol. 51r] § Psal: 368.9 38.9.
Lord all my desire is before thee, & my
groaning is not hid from thee./

The whole Psalm hath 2 p[ar]ts. 1. a prayer & yn a reason of yt prayer. ye prayer hath 2 p[ar]ts. 1 a deprecatory prayer & yn a postulatory in ye 2 last. & ye Reasons are also of 2 kindes 1. intrinsecall arising from consideration of hims: 2 extrinsecall in ye behauio[u]r & dispositions of others towards him. ye reasons of ye first sort determine in ye tenth verse wc we haue handled but this verse we reserued to be handled after bec: we are to obserue something out of the scite & place of ye v: as well as out of ye words. first out of ye place this That Dauid hauing pr[e]sented ye intrinsecall reasons of his depr[e]catory prayer. Lord correct me not for I haue suffred these & these correcc[i]ons already & now pr[e]senting his humble referring of all to Almight g. Domine o[mn]e desideru[m] L. all my desire is before thee this comforts mee this confirmes mee this establishes me yt all is knowne vnto thee, yet for all this suffring & this willing suffring for all this passion & all this patience G. does not pr[e]sently take of his hand nor end his miserie, but (as we se) all his extrinsecall occasions of his misery ye scornes & reall miseries of other men follow & fall vpon him after all this affliction & all this submission this consideration arises out of ye place of this §, yt though afflictions bring ye Godly to prayer for deliu[e]rance yet yt prayer does not pr[e]sently bring deliu[e]rance; & yt wilbe o[u]r first p[ar]t; for a 2d p[ar]t we shall take ye words altogether in yr whole frame & yrby consider ye g[ene]rall doctrine arising out of ym yt all things are pr[e]sent to G. vidit o[mn]ia, & yn if he se all things as G. he did eu[e]r see all things for he was eu[e]r G. præuidit o[mn]ia & if he foresaw all things he foresaw o[u]r sins & yr we shall haue occasion to se how farr our sins are n[ecessa]ry, & how farr G. is any cause of o[u]r sins, & these wilbe ye branches of ye 2d p[ar]t; in ye 3d we shall descend to a more p[ar]ticular consideration of ye words & se Dauids p[ro]fession yt first desideria, ye firstly internall motions of his heart & yn gemitus, ye first externall motions of his sorrow are knowne to G. & if o[u]r thoughts be knowne much more o[u]r actions, if o[u]r sighs & groanes be knowne much more o[u]r prayers o[u]r confessions, o[u]r deuotions our more manifest & euident waies of seeking & establishing o[u]r reconciliation wth G. but yn those wc Dauid Considers are desideria sua & sui gemitus. he reueals not he inquires not after other mens sins, nor sorrows nor iudges vpon yr actions nor censures yr repentances, he is his owne Library he studies hims:  now these desires & these gronings they are saies he, ante te not onely as they are desires & gronings but as they are mine & go haue I brought ym before thee, I haue opened ym to thee by way of confession ye m[att]re is brought before thee ye cause depends before thee, soe they are ante te, thou couldst see ym wth out me, but yet I haue brought ym to thy sight too & they are soe brought before thee, vt nihil absconditur, my sinfull desires are not hid from thee, tho I haue laboured sometimes to couer ym; & my sorrowfull repentance is not hid from thee, tho mine vnworthiness & ye abominations of my foulnesse might haue drawne a curtaine yea built a wall of seperation betweene thee & me, yet nothing is hid from thee. [fol. 51v] nay nothing is hid by me, for all this yt I haue done, all ye sins yt I haue com[m]itted, & all thy repentance yt I haue begun & proceeded in is, ante te do[mi]ne, it is ante te, for my sins are onely against thee, & my confession belongs onely to thee, but yet, ad te do[mi]num to thee as thou art L. & hast a dominion & exercisest a iudgmt; to thee yt art L. of a sp[i]r[itu]all kingdome of a visible & established Xh. & soe many considerations ye p[ar]ticular words will minister vnto vs in o[u]r third parte. 1) First yn of ye scite & place of these words as they stand betweene ye narrations of miseries in 2 kindes, some before it, some after it, we collected, yt G. does not alwaies put an end to our miseries as soone as we take knowledg of his purpose vppon vs by those misteries we pray & yet are not d[elivere]d, It is true o[mn]e desideriu[m] in pæna[m] convertitur si non cito euenerit quod optatur wn Gods corrections haue brought me to a religious desire of being d[elivere]d yn not to be d[elivere]d is a new & ye gtest correction yea ye most dangerous tentation of all, cupiditati ipsa celeritas tarda est; wn I pray to be d[elivere]d & begin to thinke yt G. hath bound hims: by his promise to giue me ye issue wth ye tentation Iob. 5.18.19. yt he maketh ye wound & bindeth vp, he smiteth & his hand maketh whole, yt he will d[eliver] me into 6 troubles, but in ye 7 ye euill shall not touch me yt he will pr[e]serue me from despaire in all ye afflictions of my life but in ye 7 yt is wn I am come to my Sabboth to my rest & confidence in .. his mercy, & yn it shall not touch me, it shall pass away pr[e]sently, wn I begin to come to these meditations ipsa celeritas tarda est, though G. doe d[eliver] me sooner yn I deserue, yet it seemes long in doeing, if it be not as soone as I haue conceiued yt wc appears to me to be soe religious a desire. but ye L. is not slacke 2 Pet: 3.9. concerning his promise, as some men count slacknes, in yt place of ye Ap[ost]le, his promise is iudgmt, punishmt for sin, & if G. be not slacke in yt promise much less is he slacke in dispensing of his mercies & remouing those iudgmts. againe. ye mistaking rises out of ye different mistakings computations betweene G. & vs, annos centu[m] eternitate putamus, we neu[e]r reckon beyond 100 yeares, bec: yt is ye longest life we thinke yr is noe more, noe other life but that; but wth G. one day is as a 1000 yeares, & a 1000 yeares as one day. wnsoeu[e]r he comes to iudgmt he comes too soone to thee, if he caome before thou beest pr[e]pared & wnsoeu[e]r he comes in mercie he comes soone to thee too, considering how far thou wast run away fro[m] him, it is all one wn yt fire, yt shall neu[e]r goe out; if ye tormts: of hell must take hold on thee, they begin too soone if they begin in thy desp[er]ation vpon thy death-bed, they end soone considering how much rust & dross was to burnt off thy soule. /

It was long in ye Romaine bef estate before they came to distinction of houres; all yr reckoning for hundreds of yeares was ab orta solis ad occasum, this was done after ye rising & this after ye setting of ye sun but ye distinction of houres in ye degrees of ascending or descending of ye sun they had not, we reckon all things soe too, we reckon from ye[fol. 52r] rising of ye sun, wn any gt fortune fell vpon vs, wn we came to yeares, wn ye father dies & leaues ye estate, wn ye mother dies & leaues ye iointure, wn ye Predecessor dies & leaues ye office; & we reckon from ye setting of ye sun wn any gt calamity falls vpon vs, wn a decree is passed agst vs, & swept away such a Mannor, wn a shipwrack impouerished vs, wn a fire a rott, a murren, a feuer ou[e]rthrew o[u]r bodies as o[u]r states, ye rising & setting of ye sun, Light of prosp[er]ity, depth of adu[e]rsity we obserue but we obserue not ye degrees of ye ascending of this sun, how G. hath led vs eu[e]ry step & pr[e]serued vs in many p[ar]ticular dangers in o[u]r rising, nor ye degrees of ye descending of this sun we obserue not, yt G. would shew vs in ye loss of o[u]r children yt sinfull wantonnes in wc they were begotten & conceiued, in ye loss of health ye sinfull voluptuousnes in wc ye body was pamper’d, in ye loss of goods, ye sinfull extortion in wc they were gathered, we consider sometimes in g[ene]rall Iobs nudus egresses yt we came naked out of o[u]r mothers wombe & in g[ene]rall Iobs nudus reuertur yt we shall returne naked againe, yt we shall carry away noe more yn we brought but we consider not in p[ar]ticular yt Dominus dedit & abstulit, yt it is ye L. yt gaue & ye L. yt taketh away & yr vpon bless ye name of ye L. for it, in all his steps & degrees of o[u]r rising & falling. G. hath not onely giuen thee a n[atu]rall day from period to period to consider thy birth & thy death, this thou wast borne to & this thou diest worthy but he hath giuen thee an artificiall day a day wch he distinguished into houres by continuall ben[ef]its, & a day wc thou hast distinguished in to houres by continuall sinnes & he would haue thee remember those houres, wn & how, by wt degrees by wt meanes he raised thee & humbled thee thou hast prouoked his anger, & thou wilt then finde yt it was in ye coole of ye Euening, it was late before G. Psal: 19.14. came to correct Adam, but he hath filld vs with mercie in ye morning, yt we might be glad & reioyce all ye day.

G. is not slacke in his promises, saies ye Ap[ost]le yr, for he as it is said yr in ye Originall se oc curioV igV e’ttagg eliaV d[omi]nus promissionis it is not onely, ye L. is not slacke he is L. of his promise, & in yt sense we are sure, yt he can & may be sure yt he will p[er]forme his promise, delaies in Courts of Princes & in Courts of Iustice proceed out of this, yt men are not Lords of yr p[ro]mises Maisters of yr words, foris pugnæ intus timores may well be applied here, yr are afflictions wthin & feares of offending wthout, letters from aboue kindred 2 Cor: 7.5. fro[m] within, money from both sides wc keeps ym from being, domini promissionis Lords of yr promises, Masters of yr words. either they thinke yt if they disposed a suitor too soone yr’s an end of his obseruance, of his attendance, of his respect, he vndervalues ye fauour if it be soe soone shew’d, & so yr’s a delay out of state, to giue a dignity, a ma:tie to ye business. or else they see yt wn yr is an end of ye cause, yr is an end of ye profit too, yt mine is exhausted yt vaine is dryed vp, yt cow giues noe more milke & go by differences & conferences they keep open that, wc howsoeu[e]r it be an vdder to ym, is a wound to ym yt beare it; & here’s a delay to keep a way open to extortions & bribery. p[er]chance abundance of wealth, or else of honor & com[m]and, if not of wealth may make ym ou[e]r indulgent to yr owne ease, & here’s a delay out of lazines p[er]chance corrupt meanes haue brough an vnsufficient man to ye place & [fol. 52v] then he must put of busines till he be better informed, till he haue consulted wth more sufficient men, & yr’s a delay out of Ignorance to contract this e eu[e]ry man hath made facile promise to G. & to ye state to doe ye duties of his place, & either for feare or loue or money, for state for ease for ignorance he is not d[omi]nus promissionis, L. of yt p[ro]mise, Mr. of yt word, he is not able to p[er]forme it; G. onely is soe, & yr vpon non tardat saies ye Ap[ost]le, wtsoeuer Aug: thou countest slacknes, yet as yt is natura rei quam indidit deus, so yt if G. would imprint a cold quality in fire, yt n[atu]re of ye fire were cold so yt’s ye time for thy deliuerance wc G. hath appointed. If thou pray for deliuerance, & beest not d[eliuere]d, doe not thinke yt thou art not d[eliuere]d, for G. d[eliuers] yee by continueing thee in yt calamity from some gter, wn mans sin extorts iudgmt fro[m] G. yt it concernes him for his glory, or for ye education Ezech: 14.14. of his Xh to inflict those iudgmts. If Noah & Daniell & Iob were amongst ym, they should not d[eliuer] ym from those iudgmts. by but yet saies ye P[rop]het yr yr shalbe a remnant in wm ye shalbe comforted, tho ye hand of G. lye heauy vpon thee, yet yr shalbe a remnant to wrap vp ye wounds of thy heart; ye seed of G. ye balme of G. an humble confidence in him shall still pr[e]serue thee, St Paul pray’d & prayed thrice, yt, yt stimulus carnis might be remoued fro[m] him & it was not; G. did not giue him yt but he gaue him as good a suit an æquiualent thing, gratia mea sufficit st: Paul desired peace, G. saw it to conduce more to his glory to make him able to hold out ye warr & go he remoued not ye Enimie his concupiscence but assisted him wth grace agst yt Enemy. Thus St: Paul prayed long for one thing & had another Abr[ah]am prayed & seem’d to haue all he asked & yet had nothing. he prayed in ye behalfe & fauour of ye citty of Sodome, & he had courage to go on in this prayer for he found yt he won & gained vpon G. in eu[e]ry petition, yt he bated much of Gods first price, & yt he beat yt holy bargaine from 50 to 10 & yet wn all this was done, nothing was done, he rescued none, ye Iudgmt: was executed vpon ye citty. Limit not G. go in his waies or times, but if yow would be heard by him, heare him; if yow would haue him grant yo[u]r prayers doe his will, we pray yow in Xs stead yt yow would be reconciled to G. & are yow reconciled? durst yow heare ye trumpet now? X Iesus prayes for yow now to his father in heauen yt yow might be conuerted & are yow conu[e]rted? If ye prayers of ye Xh militant & ye X triumphant & ye head of both Xhes X Iesus be not heard yet efectually in your behalfe, yet they shalbe in his time, his eternall election shall infallibly worke vpon yow, soe if your owne prayers for yo[u]r deliu[e]rance in any temporall or sp[i]r[itu]all affliction be not pr[e]sently heard, p[er]seuer for yo[u]rs: as ye Xhes & ye head of ym p[er]seuers in your behalfe & G. will certainely d[eliuer] yow in his time & strengthen yow to fight out his battell.

2)We pass now fro[m] ye occasion taken iustly from ye place of these words uidet to ye words yms: & first taking ym altogether to yt g[ene]rall doctrine vide o[mn]ia, for since he had made all thing, he had care of all things, a prouidence, wc in such p[er]fection (as becomes vs to ascribe to G. he could not haue except he saw all things, o[u]r seing of G. hereafter is ye blessednes we bele hope for, & o[u]r comfort is, ye way to yt is, yt he see vs for soe we neu[e]r are, neu[e]r shalbe out of sight of one another. If any sinner can conceiue yt wish, yt G. did not see him, he should loose more by it yn he couldshould get, yt he would be glad not to be seine by him in his sinfull pleasures, yet he would be sorry not to be seene by him in his miseries & afflictions of this life, wc are more yn ye pleasures in ye most habituall sinner. [fol. 53r] A man yt would be glad yt G. saw not his extortions, his oppressions his grinding of ye poore by colour of an office, would yet be sory if G. saw not those priuy whispering, those machinations & plotts & (nequitias in celestibus) as we may call ym, practises aboue in high places, to traduce him, to defame him, to supplant him & wring his office from him, p[er]chance for things he neu[e]r did though he haue done as ill, & yn we make o[u]rs: sup[er]visors, ou[e]rseers of G. if we will appoint so far as in our wishes, wt we should se & wt not: yow know how certaine & how speedy a conviction it is if a man be taken in ye manner, & yow know how heauily a fault is aggrauated yt is done in ye face of ye Court, all o[u]r actions are set in facie Iudicis & yr needs noe euidence, we are depr[e]hended in ye manner in corners Præuidet wr nothing see vs, & in hell wr we shall see nothing he shall see vs too; videt o[mn]ia & præuidet o[mn]ia, he sees as G. & go he alwaies saw all. he calleth those things wc be not, as tho they were saies ye Ap[ost]le. he looketh vpon all things Rom: 4.17. after they be brought to pass (saies ye wise man) & he know ym ere they were Eccl[esiastic]us: 23.20 made. yow would thinke him a weake Lawyer yt could not foresee wt would be the issue of a cause, wc depended wholly vpon ye law, wthout relation of ye opinion of ye Iudg or to ye affection of ye Iury. & a weake Astrologer yt could not foresee ecclipses & positions of ye heauens, & a weake Counsaile yt could not foresee ye good, or ill of such a warr & such a peace or such a marriage & shall ye sight & knowledg of G. pepend, o[u]r actions omniscience is an attribute of his as well as omnipotence. G. can noe more be ignorant, yn impotent in it, & wtsoeu[e]r is his attribute was alwaies soe, was not G. omnipotent, & had he not all power till I was made vpon wm he exercises p[ar]t of his power, wc he did not before I was? was he not omniscient? did he not know all things yt were & yt are & yt shalbe & yt may be, & yt may not be, bec: he will not haue ym to be for if he would they should bee: & he knowes ym otherwise yn they are for he knowes future things as pr[e]sent & he knowes contingent things as certaine & n[ecessa]ry. it is true he shall say at last day to Hippocrits nescio vos I know yow not, I neu[e]r did know yow but this is yt knowledg of wc St: Gregory speakes, scire dei est approbare, soe G. neu[e]r knew ye hippocrites nor eu[e]rall shall, as to accept ym, to allow ym to approue ym, & soe also it is said of X non nosce peccatu[m], he wo knowes noe sin was made sin for vs experimtally, actually, p[er]sonally he knew noe sin; but in his eternall knowledg he eu[e]r knew all o[u]r p[ar]ticular sins, & he knew ye g[ene]rall root of all, ye sin of Adam before yt sin was or before yt man was; but was this knowledg or foreknowledg Aug: ye cause of it? G. forbid, detestanda, abominanda opinio, quæ deu[m] facit cuiusqua[m] male voluntatis Autorem, ye opinion is destetable abominable, nefas est deo adscribere causas peccatoru[m] sauesie ye same father / & go let vs be afraid of com[m]ing soe neere this detestable & abominable opinion, as to express o[u]rs: in misinterpretable termes & phrases too bold & too different from ye modest & sober vse of ye antient doctors & fathers, yt yr is in G. an effectuall & an actiue & a positiue & a consulted & a deliberate reprobation of certaine men, before yr sins, yea before yr Creation was considered; or yt yr is man a n[ecessa]ry damnation wc he was made for & created too. Gods knowledg of sin imprints not a necessity of sin an Astrologers knowledg of an ecclipse, causes not yt ecclipse, my knowledg yt he yt falls fro[m] a steeple will breakes his bones, did not thrust him downe, nor pr[e]cipitate him to yt ruine; but G. might haue pr[e]serued him from sin & soe cannot an Astrologer worke vpon an ecclipse, nor I vpon a desp[er]ate man yt will cast hims: [fol. 53v] downe; It is true G. might haue pr[e]serued him fro[m] sin by making him better & soe he might by making worse too, he might haue pr[e]serued him by making him an Angell in a confirm’d estate, & he might haue preseru’d him by making him a beast wthout a reasonable soule, for yn he could not haue sinned, & had he bin ye better for it? But Gods will Aug: (cuius qui quærit ratione[m] aliquid maius deo quærit) was to make him a man, & as a man he findes ye reason of his sin, soe is ye p[er]uerseness of his owne will; wo p[er]uerted yt? g.? abominaudu[m], detestandum, but G. might haue pr[e]uented this p[er]uersenes, he might haue made soe strong as yt he could not haue p[er]uerted hims:, but yn G. had not made him man, G. did abundantly enough yt he made him good, & able to continue soe & he does abundantly enough in giuing vs these g[ene]rall declarations of his desire, yt we should all returne to yt goodnes yt he would haue noe man to p[er]ish, but yt all men should come to repentance; he sees all things euen sinnes, & foresees ym, but yet this foresight is noe cause of ym.

3)We are come to o[u]r 3d p[ar]t, ye p[ar]ticular consideration of ye words G. sees & foresees first desideria ye desires & all desires for Dauid does not speake this by way of discomfort as tho G. did onely catch o[u]r ill desires to punish ym, & not o[u]r obedience to cherish & reward yt, it is true as ye P[rop]het Ieremy testifies, o[u]r iniquity is marked before Psal: 56.9. ye L. but it is also true wc Dauid saies, yt o[u]r teares are put into Psal: 84.3his bottles & into his Register, soe yt as St: Ambrose enlargs this desire, it may be Dauids desire; concupiscit et deficit a[nim]a mea, my soule longeth & fainteth for ye courts of ye L. A desire to liue in 1 Pet: 2.2. Xh of G. & it may be ye Ap[ost]les desire, concupiscite lac as newborne babes desire, yt milke of ye word, a desire to be fed wth such knowledg in ye Xh as is fit & p[ro]portionable to my capacity & vnderstanding consider desideriu[m] beatoru[m], ye desire of ye blessed S:ts in heauen wo tho they Pro: 11.23. be in full possession of happines, haue yet a farther desire of a consummation & re-vnion of body & soule; consider desideriu[m] iustorum ye desire of ye righteous is onely good saies Salomon, it is good as it is a desire to know G. my heart breaketh for ye desire to thy iudgmtsPsal: 119.20 alwaies. & it is good as it is a desire to p[ro]pagate this yr knowledg of G. to others by instruction, or at least by good example, for G. hath giuen eu[e]ry man a comt: concerning his neighbor. & it is good as it is a desire to be vnited to G. as Simeon expressed in his Nunc dimittis. L.Eccl[e siastic]us: 17.12. now lettest thou thy seruant dep[ar]t in peace, & st: Paul in his cupio dissolui I desire to be dissolued & to be wth X. Consider it lastly as desiderium peccatoru[m], ye diuerse & contrary desires of sinners; euery way, eu[e]ry desire; Dauids desire was to liue in ye Xh, ye Ap[ost]les desire to be satisfied wth thing n[eccesa]ry in ye Xh, ye desire of ye S:ts in heauen for ye consum[m]ation, ye desire of ye S:ts in earth to know G. to make him known to others & to be vnited to him, & ye desire of sinfull men too, all these meet in yt Creator, in ye eye of G. all o[u]r desires are before him; but principally this is intended of corrupt & sinfull desires for tho it be omne desideriu[m], yet all ye imaginations of ye thoughtes of o[u]r harts are onely euill, continually, ye imaginations, ipsa figmenta, as ye Originall word (Feezer) imports, before it come to be a formall & debated thought. & yn ye thoughts yms: wn I haue discouered ym, debated ym[fol. 54r] & in my hart at home seriously, not onely in tentations pr[e]sented to my fancie or senses. these imaginations & all these imaginations, they are euill, if any good be mingled in ym, yet it is soe litle, as yt denominantur a maiori, they are euill bec: they are euill for ye most p[ar]t. but it is more yn soe for they are onely euill noe dram, noe tincture of good in ym. all euill & onely euill & all this continually; euill in ye roote in ye first concupiscence, & euill in ye fruit, in ye youth, in ye p[er]seuerance, soe yt desideria here, are most p[ro]p[er]ly figmta: ye first imaginations & they are euill affections is in ye sight of G.; but soe are gemitus o[u]r gronings too; he sees ym & wt is good & euill in ym as well as in o[u]r desires.

Gemitus.First yn as Dauid hath expressed it before, in ye verse pr[e]cedent, it is gemitus cordis ye groning of ye heart, cordis non carnis, as s:t Aug: makes ye difference a hearty groning & not meerely sensuall; abstulit deus filium et vxore saies yt father; G. hath beaten downe ye greene fruit fro[m] ye beloued tree G. hath hewen downe ye beloued tree its: ye yong children & ye mother of those children he hath taken from thee, grandinata vinea as he enlarges this consideration, thy vine is stroken wth ye haile, ye Raine hath drown’d thy meadowes, now thou lackst heat to make thy hay, & yn heat takes hold of it in ye stacke, & setts it on fire, & thou lackest water to quench it, vnseasonable weather negligence of seruants, casuall accidents, violence of theeues gtnes of Neighbors, all concur to thy impouerishing, & yn thou com’st ad gemitum to a groning, but it is carnis not cordis it is a meere sensuall groning, not from ye heart, so dispos’d towards G. as it should be: it must then first be cordis & not carnis, & it must be genitus not rugitus, a groning not a roaring, ye voice of a turtle not of a Lion. if we take it here for ye voice of sorrow in worldly crosses, we must not pr[e]sently warr out in petitions, in suits, in complaints for eu[e]ry such cross, yt is a fault amongst Cor.6.7. yow saith ye Ap[ost]le. bec: ye goe to law wth one another, why rather suffer ye not wrong? why rather suffer ye not harme? ye Ap[ost]le would not call it expressly a sin, but he calls it a fault, & in a word wc sig: weaknes & infection, ye streame of ye fathers run somewtto Vehemtly in this point, for the scarce excuse any suit at all from fire or occasion of sin; & they will not dep[ar]t from a l[ite]rall vnderstanding of those words of o[u]r Sauio[u]r, If anyMat:5 man sue yee at law for thy cloke, let him also haue thy cote too, for if Aduersary haue it not, thine aduocate will. howsoeu[e]r eu[e]ry man feeles in his owne conscience whether he be not ye less dispos’d to charity ye less fitt to {come} worthy to ye Sacramt. & ye more apt to corrupt & bribe an officer, & to delude & circumvent a Iudge, by hauing suits at law yn otherwise; & last as st Ambrose reports ye words & behauio[u]r of s.t Laurence at his martyrdome, yt he came wth yt constancie to say to ye p[er]secutor assatum satis, versa et manduca, soe ye Deuill will alwaies haue his Martirs too, wo out of a desp[er]ate impatience of long delayes will come to yt desp[er]ate issue towards ye Aduersary, or ye Cause or ye Iudg; yow haue taken my liuing take my life too; to end this, for eu[e]ry damage, eu[e]ry trespass, eu[e]ry iniurious word to call one another wth ye King l[ett]re, Kings writ, this is rugitus leonis, for ye voice of a king is ye roring of Lion wth gemitus columbæ, such a mild complaint as might referr it to men of less [fol. 54v] quality, but more leisure would make a better end; so yn if we veterem iniuria[m] ferendo in vitas deu[m] consider this groning to be ye voice of sorrow for worldly losses, it must not be rugitus a vociferation, a crying out, as tho we were vndone, as though we could not be happie except we were rich & as though we could not be rich, except we had iust too much. it is not an im[m]oderate complaining for worldly losses for remedy for eu[e]ry petty iniury, it must be but genitus both these wayes.

take it as it is most p[ro]p[er]ly to be taken for ye voice of sp[i]r[itu]all sorrow, a sorrow for o[u]r sins, so it must be but genitus neither, it must not be an im[m]oderate sorrow yt testifies or argues a distrust in Gods goodnes, drowne yt bodie of sin wc thou hast built vp in thee, drowne yt world of sin wc thou hast created (for we haue a creation as well as G.) ho[min]em fecit deus, peccatore[m] ho[minem], man is Gods creature & ye sinner is mans creature; spare thy world noe more yn G. spard his, wo drown’d it, wth a flood, drowne thine too wth repentant teares; but wn yt worke is religiously done, miserere a[nim]æ tuæ, be as mercifull to thy soule as he was to mankind, drowne it noe more, suffer it not to lye vnder ye water of distrustfull difference, for soe thou maist fall too low to be able to tug vp agst ye tide againe, soe thou maist be swallow’d in Cain’s whirle windpoole to thinke thy sins gter yn can be forgiuen thee; G. deales with us as he did wth Ezechias, vidit Lachrymas, yea as it is in ye Originall vidit Lachrymam in ye singular G. sees eu[e]ry teare, o[u]r first teare & is affected wth yt, Dauid arose from ye ground & eat bread, wn thy sin is dead by thy true Repentance, raise thys: from his sad deiection & come & eat ye bread of life, ye body of thy Sauio[u]r for the seale of thy p[ar]don, for yr in this repentance & this seale fine[m] litib[us] imponis, thou hauest a fine vpon thy sins, wc cuts of & concluds all titles & wn G. hath prouided yt thy sins shall rise noe more to thy condemnation at ye last day, if thou raise ym vp here to ye vexation of thy conscience, thou art a litigious man to thy owne destruction this was yn Dauids comfort & is ours, desideria & Gemitus, ye begining of o[u]r sinfull concupiscences & ye begining of o[u]r repentance are seene by G. & G. in his mercies stops those desires at begining. either Aug: he keeps away ye Deuill or ye woman, he takes away either stimulus or obiectio[n], either my lust to yt sin, or ye occasion & opportunity for ye sin, in his mercie he stops me at ye begining of my desire & in his mercie he p[ro]fits ye beginings of my repentance, he sees desideria et Gemitus./

Sua.Now these desires & these grones they were sua his. ye study of our conu[e]rsion to G. is in this like ye study of yo[u]r profession, it requires a whole man for it; it is for ye most p[ar]t loss of time in yow to diuert vpon other studies, & it is for ye most p[ar]t loss of charity in vs all to diuert from o[u]rs: into ye consideration of other men, to prognosticate ill for ye future vpon any man. I see his couetous desires, I see his carnall desires, I see his sinfull courses, this man can neu[e]r repent; to collect ill for wt is past, I see his repentance, his sadnes, his deiection of countenance & spirit, his approach towards desperation, surely this man [fol. 55r] is a more grieuous sinner yn we tooke him for. to prognosticate thus, to collect thus vpon others is an intrusion, an vsurpation vpon ym, & a dangerous dereliction & abandoning of o[u]rs:. wn ye Disciples of X would Ioh: 9 needs call in question ye sins of yt man wo was borne, rather let ym goe on in that, although noe punishmt be inflicted wthout sin præceeding, yet X saies here, neither this man sinned nor his parents haue sinned; not yt he or they were simply wthout sin, but he would draw his dis[ci]ples fro[m] yt wc concerned not ym, ye sins of another to yt wc concerned ym more ye contemplation of his omnipotence, wo would recouer yt man of his blindnes in yr sight; thinke yow saies, yt those eighteene vpon wm yeLuk: 13 town of Siloe fell were ye g[rea]test sinners in I[eru]s[a]lem, noe X had a care to d[eliuer] ym fro[m] yt misinterpr[e]tation then & ye holy Ghost hath not suffred ye names, nor ye sins of those men so slaine to come to o[u]r knowledg. in all ye Euangelists, in all ye other histories of ye Iewish Nation & affaires yr is noe mention, noe word, noe record of ye death of these men, nor of ye fall of this tower; G. would not haue posterity know yr names, nor yr sins soe p[ar]ticularly after he had inflicted yt extraordinary punishmt vpon ym. be thine owne § then & be thine owne. com[m]and watch thy owne desires & G. shall stop ym & thine owne grones & G. shall p[er]fect ym wth his vnspeakeable comfort.

Ante te.But all this must be ante te before G. in his pr[e]sence & soe before him vt nihil abscenditum yt nothing be hid from him. now quale desideriu[m] debet esse Aug: quod ante deum? oras vt moriantur inimici? Is yt thy desire that thy enemies might come to confusion? & is yt a fit desire for ye pr[e]sence of G.? is this a writing after ye Copie? after thy Mr X? his Copie is pater ignosce father forgiue ym for they know not wt they doe, or is it after his Vsher, his dis[ci]ple Stephen? his Copie is d[omi]ne ne statuas illis o L. Lay not this sin to yr charge; if thou wilt needs pray for thy Enemies death, ye same Father teaches thee a good way, ora vt corrigantur et moriuntur inimici, pray for yr amendmt & yn ye Enemy is dead wn ye Enmity is dead./ but this phrase of Dauids here yt all is ante te, imports not onely Gods seing of ill, Psal: 10.17. but it implies our bring of o[u]r desires & gronings into his sight. L. thou hast heard ye desires of ye poore, saies Dauid but how? thou pr[e]parest yr heart & thou bendest thine eare to heare ym, first Gods pr[e]uenting grace pr[e]pares, enables vs, & yn he bends downe wth a farther supply of his concurrant grace; but yt is to heare vs, for is we doe nothing yn, if we speake not then he departs from vs. he hath looked downe from yesi height of his Sanctuary Psal: 102.18. saies he in another place; there’s his first grace yt he looks towards vs & yn he heares ye mourning of ye prisoner, & he d[eliuer] ye child of death; but first this prisoner must know hims: to be in prison, & send forth ye voice of mourning he saw & succor’d Ezechias, but not till he saw his teares, he lookes for outward demonstrations of o[u]r sorrow for confession & amendmt of life, it is one thing in a iudg to know another to know soe as he may take knowledg & iudg vpon it G. knowes thy desires & thy grones but he will not take knowledg of ym to thy comfort to stop thy desires, to p[er]fect thy repentance, except thou bring ym iudicially before him thy desires by way of confession, & thy grones by way of thankefullnes. it is nothing for a rich man to say in g[ene]rall, L. all yt I haue is from thee & if thou wilt haue it againe I am ready to part withfro[m] it. this is hipocriticall complemt to say to G. or man, alls at yo[u]r seruice; but [fol. 55v] giue G. some part of that; house X Iesus wr he is harborless; help to build & beautifie that house, wr his name may be glorified, & his Sabbothes sanctified; cloath him wr his is naked, feed him in his hunger, deliuer him in his imprisonmt, wr he suffers this in his afflicted members; all your recognition to G. wthout subsidies, wthout beneuolences, wthout releiuing him in his distress; children are but Ceremoniall, but hypocriticall complemts, soe thy telling to G. yt he knowes all thy desires, & all thy grones, this is an easie m[att]re for any man, it is a word soone said, but bring all this before him, shew him wr & how & wn thou hast taken light at his visitation to returne toward him, & yn he shall ou[e]rthrow thy worke, & build vp his owne; extinguish thy desires & p[er]fect his repentance.

Non absconditus.This Dauid intends in yt word ante te, & more fully in ye next non absconditus for I may be content to bring some things before G. & yet hide others; or hide circumstances yt may aggrauate, yea yt may alter ye very n[atu]re of ye fact. we must not hide o[u]r desires vnder o[u]r grones, nor hide o[u]r grones vnder o[u]r desires not o[u]r desires vnder o[u]r grones by wrapping vp all o[u]r sinnes in a sadnes in a deiection, in a stupidity, soe yt I neu[e]r saw my sins in yr true proportion, as they ly vpon Xs shoulders & not vpon my soule, nor in yr true apparell as they are clothed with Xs righteousnes, & not with my corruption, not wth yr true weights as they are weighed downe wth Xs meritts, but as they weigh downe my soule into desp[er]ation, this is a hiding of o[u]r desires in o[u]r gronings, o[u]r sins in our deiection & ye hiding of o[u]r gronings in o[u]r desires is, to wrap vp all sorrow for sin in a verball confession, & enumeration of ye sinnes wthout any p[ar]ticular contrition for ye sin or contestation of it; we must not onely not hide neither, but anatomize o[u]r soule in both, & finde eu[e]ry sinew & fiber, eu[e]ry lineamt & ligamt of this body of sinne, & yn eu[e]ry breath of yt new spirit, eu[e]ry drop of yt new blood yt must restore & repaire vs. study all ye history & wait out ye pr[e]sence of G. by putting hims: into ye pr[e]sence of his minister, nor doubt but yt yt confession is ante deum, & yt absolution a domino, & fro[m] yt L. wo is pr[e]sented here, not a Iehouah ye L. of essence & being, & soe in his g[ene]rall prouidence & sustaining of all Creatures, but as Adonai, a L. yt is ye basis & foundation of a Xh. & let noe man deale soe niggardly, soe penuriously wth his owne soule, as to contract this ease & discharge of his conscience onely to ye point of death bec: it is not l[ite]rally ^expressed^ appointed to others, but let vs all thinke o[u]rs: deadly sicke, wnsoeu[e]r we are vnder ye burden of any deadly sinne. I am not vpon yt friuolous & yet impious distinction of ye Roman Xh, of Deniall & deadly sin, as though there were any sin yt deserued not death, or might be washt out of o[u]rs: wthout any application of ye merits of X, but agreably to ye modesty & sobriety of ye Antients. I call yt deadly sin, wc is peccatu[m] vastans Conscientiam, such as, if they be not rooted out, destroy ye Conscience & in yr owne n[atu]re oppose ye working of Gods grace in vs, to end this, G. knew wr Adam was & yet he askes him. Adam ubi es? he would faine haue knowne it from hims: G. knew wt ye Sodomites had done according to yt cry wc was come vp, & yet he would come downe & see, G. knowes o[u]r desires & our gronings in heauen as G. he would know ym vpon earth too as L.

Now ye Conclusion of all (according to o[u]r custome held in all ye p[ar]ts of this Psalme) shalbe a short application of some, of ye most important passages to ye p[er]son of X, of wm many Antient expositors haue vnderstood this [fol. 56r] Psalme to haue beene principally intended: first then he in ye dayes of his flesh {offred} vp prayers & supplications wth strong cryings & teares vnto him yt was able to Heb: 5.7. saue him from death, & was also heard in yt wc he feared, he was heard but wn? first, wn pray’d he yt vehemt prayer? all agree yt yt place of ye Ap[ost]le hath relation Ambrose. to Xs prayer in his agony in ye garden, quando non contentus lachrymis {oculoru[m]} totius corporis sanguineis lachrimis lachrymauit wn he besids his teares of water opened as many eyes as he had pores in his body, & wept out blood of eu[e]ry one of those eyes: & they agree too yt yt place of ye Ap[ost]le hath relation to his uehemt prayer vpon ye cross. Eli Eli my G. my G. &c. yn wn his Father non soluit unione[m] sed   soe: yt X prayed in his affliction & yet praied {agn} that wc was Dauids case & is ours, was his case too, he was heard, but not at his first praying; after his first prayer of transeat calix, he was put to his expostulation quare dereliquisti? ye Father was alwaies wth him & is wth vs, but o[u]r deliuerance is in his time; & not in ours wc was ye doctrine rais’d out of ye first p[ar]t of this §. For ye second, ye knowledge & foreknowledg, it is true yt G. wosee sees all & foresees all, foresaw all ye malignity of ye Iewes in crucifieing of X, but yet he was noe cause of it, St: Aug: pr[e]sents yt passion pathetically before o[u]r eyes, propinatur fontiu[m] potatur aceto, mellis datur, cibatur felle, flagellatur remissio et condemnatur venia illuditur maiestas et irredetur virtus et profunditur datur imbriu[m] scutis, & all this & more yn all this, euen ye shedding of his blood was foreseene, for he was agnus occisus ab origine, & all this done too vt implerentur scripturæ, as Mathew 26.45. expresses it; how else should ye Scriptures be fulfilled wc say yt it must be soe? but were these prophesies ye causes of this? noe ye prophesies were long before ye execution; but ye foreknowledg of G. was long before yt prophesie, his knowledg was ye cause of ye prophesie, but neither ye foreknowledg nor ye prophesie was any cause of ye sinfull p[ar]t of their fact, & that’s as much as is applicable vnto X in a 2d p[ar]t./

And in ye 3d p[ar]t to pass speedily through some of ye principall words, first for desideria; hims: tells vs, as st: Chrysostome obserues it wt his desire was, desiderio desideram Luk: 22. comedere pascha hoc, other passeouers he had eat wth ym before, but this passeou[e]r wc was to be in memoriall, not of yr dep[ar]ting out of Egipt, but of his dep[ar]ting out of this world by a bitter & ignominious death for yr saluation, he had a desire to institute & celebrate & to com[m]end to yr desires ye imitation & com[m]emoration of him. / wn we consider ye next, Gemitus his mournings they were vehemt, but yet still they ended in a Calm & first in ye tristis anima, & si possibile; yr appeares some gust, some beginning of a storme, but all becalmd pr[e]sently in ye veruntamen yet not my will but thy wilbe done; soe at first, q in ye quare dereliquisti; yr appears a Gust, but in manus tuas a calme againe. we doe not call yt an im[m]oderate, nor ou[e]rpassionate sorrow for sin wc sees day & appr[e]hends ye pr[e]sence of G. in yt deiection of spirit, but exclamations vpon destiny, imputations vpon necessity, aspersions vpon ye decrees of G. hims: as if any thing but ye p[er]u[e]rsenes of my will were ye cause of my sin, these are rugitus leonis, ye roaring of ye Lion yt seekes wm he may deuoure, & not gemitus Columbæ, ye voice of yt Doue yt comes to ye Arke wth an Oliue branch, settles in ye Xh wth ye testimonies of peace & Reconciliation wc are yr. Moreouer X was to be glorified wth ye glory wc he had before & how he longd till yt was accomplished, but yet all was ante patrem, his meat was to doe his Fathers wish, & till his time was come, nondum venit hora mea, saies X, my houre is not yet come./

Tot end all, he propos’d all ante Patrem, but ante patrem dominu[m], to his Father soe as his father had a Xh vpon earth: & go  through all ye progress of ye holy Ghost in thys: take not ye grace of G. or ye mercie of G. as a medal or a wedg of gold to be laid vp, but change thy medall & wedg into currant mony, finde this grace & this m[e]rcy [fol. 56v] applied to this & this action, for though ye merit of X be a sea, yet be thou contented to take it in drop, after drop & to acknowledg in ye pr[e]sence of G. yt at such a time, by reducing ym to thy memory & contemplation, his agony thou wast brought to a sense of thy miserable estate, & after by considering ye ministring of ye Angells to him yr. thou tookst a confidence of receiuing succour from him; that at such a p[ar]ticular time ye memory of his fasting rescued thee fro[m] a voluptuous & riotous meeting, & ye memory of his proceedings, & behauio[u]r in his temptations brought thee also to d[eliuer] thys: by applying his word & ye promises of ye Gospell fro[m] those dangerous attempts of ye Tempter. hide nothing from G. neither ye desires thou wast in, nor ye degrees of health yt thou art come to; nor ye wayes of thy falling & or rising for deus fecit et erit mirabile, if I mistake not ye measure of conference thou wilt finde an infinite comfort in this p[ar]ticular tracing of ye holy Ghost & his working in thy soule.

This is ye laying open & not hiding but all this is limitted Ante te, & tibi before G. & to G. for why should I open my sins to man? he cannot releiue me by way of p[ar]don: or why should I open my gronings to man? he will Aug: not releiue me soe much as by compassion recedit gemitus seruoru[m] dei ab auribus ho[m]i[n]um, sed ante deum semp[er]. yr go they are well placed onelie from whence they neu[e]r p[ar]t. but yet consider to wm all these are directed, it is Ante te, & it is tibi, but tibi d[omi]ne. now yr are two names of G., wc are ordinarily in ye Script: translated by ye word dominus, ye L. one name is Iehouah & th’other is Adonai, & Iehouah sig: essence, being; Adonai signifies p[ro]p[er]ly basin, fundamentu[m], yt vpon wc some building rests, & in ye place yt ye word Adonai, soe yt is an opening of o[u]r desires & gronings of ye wounds & scruples of o[u]r consciences to G. as G. is ye L. & such a L. as is ye basis & foundation, ye Corner stone & ye pillar of a building & yt building is ye Xh. all power of remission of sins is in ye L. but in ye L. in his Xh & go yt Xh in wc G. hath seald thee to him in both Sacramts. according to ye direction of ye holy Ghost hath ordain’d yt sicke p[er]sons shall make a sp[i]r[itu]all confession if they feele yr Consciences troubled wth any weighty matter & yt after yt confession ye Priest shall absolue ym. Let noe man thinke hims: wiser yn ye Xh, & for yt abuse of a thing in a corrupt Xh, goe foreward in an ignorance of wt ye true Xh holds in yt point, or defraud hims: of nourishmt out of a false feare of poisons & fumes wn yr are none. Let noe man thinke wth him: yt were a new Xh to be erected by him, yet he yeelded all obedience to yt was formerly erected, in yt he circumcised & pr[e]sented, & in yt his mother was purified according to ye Law, & in yt he sent his owne disciple to be instructed by ye Scribes & Pharisees. & to conclude, all refractory p[er]sons by his example in yt Xh, he honored wth his pr[e]sence ye feast of Dedication, wc was an Anniuersary Feast, & a feast not of diuine institution but ordained by ye Xh./ Τελοσ  11˚. Septemb: 1624.

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Publisher: The Oxford Edition of the Sermons of John Donne
General Editor: Peter McCullough
Funder: Arts and Humanities Research Council
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Transcription notes

Transcription by Johanna Harris

Transcription proofread by Sebastiaan Verweij.

Transcription coded by Elizabeth Williamson.

The Manuscript

Institution: National Library of Scotland, Edinburgh
Shelfmark: MS 5767
OESJD siglum: L

Manuscript Content

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

Physical Description

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.

Hand(s) description

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.

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