OESJD VI.1; on Mat. 21.44

[p. 1] Mathew 21.Ver. 44.
Whosoeuer shall fall on this stone, shall
be broken, but on whomsoeuer it shall fall
it will grinde him to powder.

Allmightie God made us for his glory, and his glory is not the glorie of a Tyrant to destroy vs, but his glory is in o[u]r happines. He puts vs in a faire way towards that Happines in Nature, in our Creation, That way would haue brought vs to heauen, but then wee fell, & if wee consider our selues only irrecouerably. He putt vs after into another way, ouer thornie hedges, and ploughd lands, through the difficulties, and incumbrances of all the ceremoniall Lawe, there was no way to heauen then but that; after that he brought vs a crosse way, by the crosse of Iesus Christ, and the application of his Gospell, and thats our way now. If wee compare the way of Nature, and our way, wee went out of the way at ye Townes end, as soone as were in it wee were out of it. Adam died as soone as he liued, & fell as soone as he was sett on foote, If wee compare the way of the Law, and ours, the Iewes, and the Christians, Their Synagogue was but as Gods farme, our Church is his ver: 33 dwelling house; To them Locauit vineam, He let out his vine to Husbandmen, and then Peregrè profectus, he went into a farre Countrie, hee promised a Messias, but deferred his coming a long tyme; But to vs Dabitur Regnum, a Kingdome is giuen, The Vineyard is changed into Kingdome, heeres a good improuement, and the Lease into an absolu{te}[p. 2] Deed of guift, here’s a good enlargement of the terme, he giues, therfore he will not take away againe, hee giues a kingdome, therfore there is fullnes, and all sufficiencie in the guift, and he does not goe into any farr contrie, but staies with vs, to gouerne vs, Usq[ue] ad consummationem, till the end of ye world, Here therfore God takes all into his owne hands, and he comes to dwell vpon vs himself, to which purpose he ploughes vp our Cor. 3.9 hearts, and he builds vpon  vs. Vos Dei agricultura, et Dei aedificium, You are Gods Husbandrie, and Gods Building, now of this Husbandrie God speakes familiarly, and parabollically many times in scriptures: Of this Building particularly and principallie in this place: where hauing intimated unto vs the seuerall benefitts wee haue receaued from Christ Iesus in that appellation as he is a stone, he tells vs also our danger in misbehauing our selues towards it: Whosoeuer shall fall on this &c: Christ then is a stone, and wee may runne into two dangers. First, wee may fall uppon this stone and then this stone may fall vpon vs, But yet wee haue a great deale of comfort present unto vs in that Christ is presented vnto vs as a stone, for there wee shall find him first to be the foundation stone Nothing can stand wch. is not built vppon Christ; Secondly to be Lapis angularis, a Cornerstone, that vnites things most disunited and then to be Lapis Iacob, the stone that Iacob slept upon Fourthlie to be Lapis Dauidis, the stone that Dauid slew Goliah withall, and lastlie to be Lapis petra, such a stone as is a Rock, and such a Rock as no waters nor stormes [p. 3] can remoue or shake. Theis are benefitts: Christ Iesus is a stone, No firmnes but in him. A fundamentall stone no building but on him. A Corner stone, no peicing, nor reconciliation but in him. Iacobs stone, No rest, no tranguillitie but in him. Dauids stone, no anger, no reuenge, but in him. And a Rocky stone, no defence against troubles, and tribulations but in him. And uppon this stone we fall, and are broken, and this stone may fall on vs, & grind vs to pouder. First in the Metaphor Lapis that Christ is called a stone the firmnes is expressed, for as much as he loued his owne, wch. were in the world: In finem Io: 13. dilexit eos, saies St. John, he loued them to the end, and not to Ciril any particular end for any vse of his owne, but their end, qui erant in mundo, saies Cyril, ad distinctionem Angelorum, He loued them in the world, and not Angells, Hee loued not only them who were in a confirmed estate of mutuall louing him too, but even them who were themselues conceiued in sin, and then conceiued all their purposes in sinn too, them who could haue no clensingIob: 29. but in his bloud, their owne clothes would defile them againe, them who by nature were not able to loue him at all, and when by grace they are brought to loue him, can expresse their loues no other way, but to be glad that he was betrayed, and scourged and scorned, and nailed, and crucified, and to be glad that if all this were not allready don, it might be don yet; to long, and to wish that if Christ were not crucified, he might be crucified now (which is a strange manner of expressing loue) those men he loued, and lou’d vnto ye end; Men, and not Angells, Ad distinctionem mortuorum, saies Chrisostome, not onely the [p. 4] Patriarchs who were departed out of the world, who had loued him so well, as to take his word for their saluation, and had liued, and died in the faithfull contemplation of a future promise wch they neuer saw performed; but those who were partakes of the performance of all those promises, those into the midst of whom he came in person, those upon whom he wrought by his piercing Doctrine and his powerfull miracles, those who for all thois loued not him, he loued. Et in finem, hee loued them to ye end, It is much that He should loue them In finem, at their end, that hee should looke gratiouslie on them at last, that when their sunne setts, their eies faint, his Sonne of grace should arise, and his East should be brought to their west, that then in the shadow of death the Lord of life should quicken and maintaine their hearts; that when their last Bell tolls, and calls them to their first Iudgment (and first, and last Iudgment to this purpose is all one) the passing bell, and Angells trumpe, sound all but one noat, Surgite qui dormitis in puluere, Arise yee that sleepe in the dust, wch is ye voice of the Angells, and Surgite qui vigilatis in plumis, Arise yee that cannot sleepe in feathers for the pangs of death wch is the voyce of the Bell, it is allinflicted but one voice; for god at the generall Iudgment shall neuer reuerse anie particular Iudgment formerly giuen, That God should then come to the Beds side Ad sibilandum populum suum as the Prophet Ezeckiel speakes, to hisse softly for his Child, to speake comfortably in his eare, to whisper gently [p. 5] to his departing soule, and to drowne and ouercome with this soft musique of his, all ye danger of the Angells trumpetts, all the horror of the ringing bell, all the cries, & vociferations of a distressed, and distracted, and scattering familie, yea all the accusations of his owne conscience, and all the triumphant acclamations of the Deuill himselfe, that God should loue a man thus, in fine, at his end, and returne to him then, though he had suffred him to go astray from him before, is a great testimonie of an vnspeakable loue. But this Loue is not only In fine, at the end, but, in finem, to the end, all the way to the end. Hee leaues them not vncall’d at first, he leaues them not vnaccompanied in the way, he leaues them not vnrecompenced at the last; that God, who is Almightie, Alpha and Omega, first, and last, that God is also Loue it selfe, and therfore this Loue is Alpha, and Omega, first, and last too; Consider Christs Mat: 14.24. proceedings with Peter in the shipp, in the storme, first Hee suffred him to be in some danger, but then he visits him with a strong assurance, Noli timere, be not afraid; It is I, Anie testimonie of his presence rectifies all, This puts Peter into that spirituall knowledge, and confidence; Iube me venire, Lord bid me come to thee, He hath a desire to bee with Christ and yet staies his bidding, hee puts not himselfe into vnnecessary danger without a commaundement, Christ bids him, and Peter comes, but yet though Christ were in his sight, and euen in actuall excercise of his loue to him, yet as soone as he saw a gust, a storme, Timuit, hee was afraid; and Christ letts him feare, and lets him sinke, and lets him crie, but hee  directs his feare, and his crie to the right end. Domine saluum [p. 6] me fac, Lord saue mee, and theruppon hee stretched out his hand, and saued him, God doth not raise his Children to honours, and great estates, and then leaue them, leaue them, and expose them to be subiects, and exercises of the malice of others nor he doth not make them mighty, and then leaue them, Vt glorietur in malo, qui potens est, That he should thinke it a glorie to be as able to doe harme, he doth not impouerish, and dishonour his Children, and then leaue them, leaue them vnsensible of that Doctrine, that Patience is as great a blessing as abundance, God giues not his Children health, and then leaues them to a boldnesse in surfetting; nor beautie, and then leaues them to a confidence, and opening themselues to all sollicitations; nor valour, and then leaues them to a spirit of quarellsomnes; God makes no paternes of his workes, no modells of his howses, hee makes whole peeces, he makes perfitt houses, he puts his children into good waies, and he directs and protects them in those waies. For this is the constancie, and the perseuerance of the loue of Chr: Iesus to vs, as hee is call’d in this text a stone, To come to the Fundamen talis particular benefitts, the first is, That hee is Lapis fundamentalis a Foundation stone, for other foundation can no man lay, then that wch is laid wch  is Chr: Iesus. Nowe where St Augustine Cor: 3 saies (as he doth in two, or three places) that this place of St Paules to the Corinthians is one of those places of which St. Peter saies, Quædam difficilia, there are some things in St. Paul hard to be vnderstood; St. Augustines meaning is, that the difficulty is in the next words, how any man should build hay or stubble vpon so good a foundation as Christ, How any man yt pretends to liue in Christ should liue ill, for in the other there can be [p. 7] no difficultie, how Christ Iesus to a Christian should be the only Foundation, And therfore to place saluation, or Damnation in such an absolute decree of god, as should haue no relation to the fall of man, and Reparation in a Redeemer, this is to remoue this stone out of the foundation, for a Christian may be well content to begin at Christ; If any man therfore haue laid any other foundation to his faith, or any other foundation to his actions, possession of great places, Alliance in great families, strong practise in Courts, Obligations vppon Dependants, acclamations of people, if he haue laid other foundations for pleasure, and contentment, care of health, and complexion, appliablenes in conversation, delightfullnes in discourses, cheerfullnes in disportings, interchanging of secrets, and such other small wares of Courts, and Citties as these are. Whosoeuer hath laid such foundations as these must proceed as that Generall did, who when he receaued a beseiged Towne to mercie vpon condition that in signe of subiection they should suffer him to take of one rowe of stones from their walls, he tooke away the lowest rowe, the foundation, and so ruin’d, and demolished the whole walls of the Cittie, So must hee, that hath these foundations, that is, these habits, diuest the habit, root out the lowest stone, the generall and radicall inclination to theis disorders. For he shall neuer be able to match, and resist euery particular temptation if hee trust only to his morall constancie; No, nor if he place Christ for the roofe, to couer all his sinnes when he hath done them, his mercie workes by way of pardon after, not by way of Non obstante, and priuiledge to do a thing before hand, but before hand hee must be in the foundation, in our Eye, when wee vndertake any particular action in the beginning, for [p. 8] then is his first place to bee Lapis fundamentalis./

AngularisAnd then after wee haue considered, first him in the foundation as wee are there all Christians, he growes to be Lapis Angularis to vnite those Christians wch seeme to be of diuers wayes, diuers aspects, diuers professions together, As wee consider him in the foundation, there he is the root of faith, as wee consider him in the corner, there he is the roote of Esay. 28. Charitie, In Esay he is both together, A sure foundation, and a Corner stone, as he was in the place of Esay Lapis probatus, I will lay in Sion a tried stone, and in the Psalme Lapis reprobatus, a stone that the Builders refused: In this consideration hee is Lapis approbatus, a Stone approued by all sides, that vnites all things together, Consider first wth. diuers things hee vnites in his owne person, That he should bee the sonne of a woman, and yet no sonne of man, That the sonne of a woman should be the sonne of god, That mans nature, and innocencie should meet together, a man that should not sinne, That Gods nature, and mortality should meet together, A God that must die, Breiflie, that hee should do, and suffer so many things, Impossible as man, Impossible as God; Thus hee was a Corner stone, that brought together natures, naturally incompatible; Thus hee was Lapis Angularis, a Corner stone in his person. Consider him in his offices, as a Redeemer, as a Mediator, and so he hath vnited god to man, yea rebellious man to iealous God; Hee is such a Corner stone as hath vnited Heauen, and Earth, Ierusalem, and Babylon together, Thus in his person, and thus in his offices; Consider him in his power and he is such a Corner stone, as that he is the God of peace, and [p. 9] Loue, and Vnion, and concord, such a cornerstone as is able to vnite, and reconcile (as it did in Abrahams house) a wife, and a Concubine in one bed, a Couetous Father, and a wastfull sonne in one familie, a seuere Magistrate, and a licentious people in one Cittie, and an absolute Prince, and a jealous people in one kingdome Lawe, and Conscience in one gouerment, Scripture, and Tradition in one Church; If wee would but make Christ Iesus and his peace the life and soule of all our actions, and all our purposes, if wee would mingle that sweetnes, and supplenes, which he loues, and wch. he is in all our vndertakings, if in all controversies, Booke-controuersies, and sword controuersies wee would fitt them to him, and see how neere they would meete in him, That is, how neere wee might come to be frends, and yet both sides bee good Christians, then wee placed this stone in his second right place who as hee is a Cornerstone, reconciling God, and man in his owne person, and a Cornerstone in reconciling God, & mankind in his office, so he desires to be a Cornerstone in reconciling man, and man, and setling peace among our selues, Not for worldlie ends, but for this respect, that wee might all meete in him to loue one another, not because wee made a stronger partie by that loue; not because wee made a sweeter conuersation by that loue, but because wee mett closer by that loue in the bosome of Chr: Iesus, where wee must at last either rest altogether eternally, or be altogether eternallie throwne out, or be eternally separated, and diuorced from one another./

Lapis Iacob.Hauing then receaued Christ for the foundation stone, wee beleeue aright, and for the Cornerstone wee interpret charitably the opinions, and actions of other men, The next is that hee bee Lapis Iacob: a stone of rest, & security to our selues [p. 10] When Iacob was in his journey, hee tooke a stone, and Gen: 28. that stone was his pillowe, vppon that hee slept all night &c: Resting vppon that stone he saw the ladder that reached from heauen to earth, It is much to haue this egresse and regresse to god; to haue a sence of being gone from him, and a desire, and meanes of returning to him, when wee do fall into particular sinnes, it is well if wee can take hold of ye first Psal: 74.20. stepp of this ladder with that hand of Dauid, Domine respice in Testamentum, O Lord consider thy couenant, If wee can remember God of his Couenant to his people, and to their seed it is well, It is more if wee can clamber a step higher on this ladder to a Domine labia mea apperire, If wee come to open our lips in a true confession of our wretched opinion, and of those sinnes, by which wee haue forfeited our interest in that Esay. 16.9. couenant, it is more, And more then that too, if wee come to that Enebriabo me e lacrimis, If wee ouerflow, and make our selues drunke with teares in a true sence, and sorrow for those sinnes, still it is more, and more then all this; If wee can expostulate with God in an Vsquequo Domine, Howe long ò Lord shall I take counsell in my selfe hauing wearines Psal: 13.2. in my heart, These stepps, these gradations towards God do well. Warr is a degree of Peace, as it is the way to peace, and these Colluctations, and wrestlings with God bring a man to peace with him; But then is a man vppon this stone of Iacob, when in a faire, and euen, and constant religious course of life, hee enters into his sheetes euery night, as though his Neighbours next day were to shrowd, and winde him in those sheetes; Hee shutts vp his Eyes euerie night as though his Executors had closed [p. 11] them, and lies downe euery night not as though his man were to call him the next morning to hunt, or to the next daies sport, or busines, But as though the Angells were to call him to the Resurrection, And this is our third Benefitt as Christ is a stone we haue securitie of peace & conscience Lapis Dauid in him. The next is that he is Lapis Dauid: the stone with which Dauid slue Goliah, and with which wee may ouercome all our enemies, sicut Baculus Crucis ità Lapis Christi habuit August: typum, saies Augustine; Dauids sling was a type of the Crosse, and the stone was a type of Christ; wee will choose to insist vppon spirituall enemies, sinnes, And this is the stone that enables the weakest man to ouerthrowe the strongest sinne, if hee proceed as Dauid did, Dauid saies to 1. Sam. 14.15. Golliah, thou com’st to mee with a speare, and wth. a sheild, But I come to thee in the name of the god of the hoast of Israell, whome thou hast railed uppon, If thou watch the approach of anie sinne, anie Giant sin that transports thee most, if thou apprehend it to raile against the Lo: of hoasts that there is a lowd, and actiue blasphemie against god, in euerie sinne, if thou discerne it to come with a sword, or speare, Persuasions of aduancement if thou doe it, threatnings of dishonour if thou doe it not, if it come with a sheild with promises to couer, and palliat it, though thou doe it, If then this Dauid thy attempted soule, can put his hand into his bagge (as Dauid Gregory did, for Quid Cor hominis nisi saculus Dej) a mans heart is that bagge, in which God layes vp all good directions, If hee can but take into his consideration his Iesus Christ, and sling out his workes, his words, his commaundements, his [p. 12] merits, this Goliah, this Giant sinne, will fall to ye ground, And then, as it is said of Dauid there that he slew him when he had no sword in his hand; and yet in the next verse, That he tooke his sword, and slew him with that, So euen by the consideration of what my lord hath done for mee, shall I giue that sinne the first death’s wound, and then I shall kill him with his owne sword, his owne abhomination, his owne fowlnes shall make me detest him. If I dare but looke my sinne in the face, if I dare tell him I come in the name of the Lord, if I shall consider my sinne I shall triumph ouer August: it, Et dabit certanti victoriam, qui dedit certanti audaciam, That God that gaue me courage to fight, will giue me strength to ouercome.

Lapis petra.The last benefitt which wee consider in Christ as he is a stone, is that hee is petra, a Rock, The Rock gaue water to the Num: 20. Israelites in the wildernes, and hee gaue them honie out Deut: 32.13. of the stone, and oile out of the hard Rock, Now when St. Paul saies that our Fathers drunke of the same Rocke 1.Cor. 10. that wee do, he adds, that that Rocke was Christ, so that all temporall, and all spirituall blessings to vs, and to teh Fathers were all conferred uppon vs in Christ; But wee consider not now any miraculous production from the Rocke, but that wch. is naturall to the rocke, That is a firme defence vnto vs in all tempests, in all afflictions, in all tribulations; Esay. 42.11. And therfore Laudate Dominum habitatores Petra, sayes the Prophet. You that are Inhabitants of this Rocke, you that dwell in Christ, and Christ in you, you that dwell in this Rocke praise yee the Lord, blesse him, and magnifie [p. 13] him foreuer. If a sonne should aske bread of his Father will hee giue him a stone, was Christs question. Yes, ô  blessed Father, wee aske no other answer to our petition, no better satisfaction to our necessitie then when wee say, Da nobis hodie panem, Giue vs this day our daylie bread, that thou giue vs this stone, this Rocke, thy selfe in thy Church for our direction, thy selfe in the sacrament for our refection; what hardnes soeuer wee find there, yet all shalbe of easie digestion, and good nourishment to vs, Thy holie spirit of patience shall commaund that these stones be made bread, and wee shall find more iuice, more marrowe in these stones, in these afflictions then worldlie men shall doe in the softnes of their oile, in the sweetnes of their honie in the cheerefullnes of their wine: for as Christ is our foundation wee beleiue in him, and our Corner stone, wee are at peace with the world in him, As hee is Iacobs stone giuing vs peace on our selues; And Dauids stone giuing vs victorie ouer our Enemies, so hee is a Rocke of stone, noe affliction, no tribulation shall shake us, and so wee haue passed thorough all the benefitts proposed to be considered in this first part./

Second part. It is some degree of thankfullnes to stand long in the Contemplation of the benefitt which wee haue receaued. And therfore wee haue insisted thos long vpon the first parte, But it is a degree of spirituall wisdome too, to make hast to the consideration of our dangers, and therfore wee come nowe to them;  Wee may fall vpon this stone, and be broken, This stone may fall vpon vs, and grinde vs to pouder, [p. 14] And in the first of these wee may consider, Quid cadere what the falling vpon this stone is, and secondly, Quid frangi, what it is to be broken vpon it, and then thirdlie the latitude of this vnusquisq[ue] that whosoeuer fall so, is so broken; First then because Christ loues vs to ye end Therfore he will neuer put him to it, neuer trouble him till then, As the wiseman said of Manna, that it had abundance Wisd: 16.24 of all pleasure in it, and was meat for all tasts, that is (as Expositors interpret it) that Manna tasted to euerie one, like that wch euery one like best, So that this stone Christ Iesus, aboundance of all qualities of stone in it, as is such a stone to euerie man as he desires it 1 Pet: 2.7. should be, Vnto you that beleeue, saith St. Peter, it is a precious stone, but vnto the disobedient a stone to stumble at for if a man walke in a gallerie, where windowes & tables and statutes are all of marble, yet if he walke in the darke or blindfold, or carelessly, he maie breake his face as dangerously against that rich stone, as if it were but brick, so though a man walke in the true Church of God, in that Ierusalem wch is described in the Reuelation, the foundation, the gates, ye walls all precious stone; yet if a man bring a misbeleif, a misconceipt that all this Religion is but a part of ciuill gouerment, and order if a man be scandaliz’d at that humilitie, that patience, that pouertie, that lowlynes of spirit, which the Christian Religion inclines vs vnto, if he will say, Si Rex Israell; If Christ wilbe King let him come downe from the Crosse, and then wee will beleiue in him; Let him deliuer his Church from [p. 15] all Crosses, first of doctrine, and then of persecution, and then wee will beleeue him to be King; If wee will say, Nolumus hunc regnare, wee will admitt Christ, but wee will not admitt him to raigne over vs, to bee King, If hee wilbe content with a Consulshippe, with a Colleagueshippe, that he and the world may ioyne to the gouerment, that wee may giue the weeke to the world, and the saboath to him, that wee maie giue the day of the saboath to him, and the night to our licentiousnes, that of the daie wee may giue the forenoone to him, and the afternoone to our pleasures, If this will serue Christ, wee are content to admitt him, but nolumus regnare, wee will none of that absolute power; That whether wee eate, or drinke, or whatsoeuer wee doe, wee must be troubled to thinke of him, and respect his glorie in euerie thinge; If hee will say, Præcepit Angelis, God hath giuen vs in charge to his Angells, and therfore wee need not to looke to our owne waies; hee hath lock’t vs vp safely, and lodged vs softlie, vnder an æternall election, and therfore wee are sure of saluation, if hee will walke thus blindly, violentlie, wilfully, negligentlie in the true Church, though he walke amongst the saphires, and pearles, and Chrisolites which are mentioned there, that is, in the outward Communion, & fellowshipp of Gods Saints, yee he may bruise, and breake himselfe asmuch against these stones, as against the stone Gods of the Heathen, or the stone Idolls of the Papists. For first, the place of this falling vppon this stone is the true Church, Qui iacet in terra, Hee that is already vpon the ground can fall [p. 16] no lower, till he fall to Hell, But hee whome God hath brought into his Church, if hee come to a confident securitie that hee is gone farr enough in these outward acts of religion, hee falls, though it bee vppon this stone - /

This is the place then, the true Church, the falling (as farr as will fall into our time of consideration now) is a falling into some particular sinne, but not such as quenches our faith; St. Hiero. wee fall so as wee maie rise againe, St. Ierome expresses it so, Qui cadit, et tamen credit, hee that falls, but yet beleiues reseruatur per pœnitentiam ad salutem, that man is reserued by Gods purpose to come by repentance to saluation, for this man that falls there falls not so desperatlie as yt hee feeles nothing betweene Hell, and him, nothing to stopp at, nothing to check him by the way: Cadit super, hee falles vppon something, nor hee falls not vpon flowers, to wallow, and tumble in his sinne, nor vpon feathers to rest & sleepe in his sinne; nor into a cooling riuer to disport & refresh, and strengthen himselfe in his sinne, but he falls vppon a stone where he may receaue a bruise, a pain vppon his fall, a remorse of that sin that hee is falne into, and in this fall our infirmitie appeares three waies, The first is, Impingere in lapidem, for though he be vppon the right stone in the true religion, and haue light enough, yet Impingimus Esay. 50.10 meridie, as the Prophet saies, euen at Noone wee stumble; Wee haue much more light by Christ being come, then the Iewes had, but wee are sory wee haue it, When Christ hath said to vs for better vnderstanding of the Lawe; Hee that [p. 17] lookes, and lusts hath committed Adulterie; hee yt couetts hath stolne, hee that is angrie hath murthered, wee stumble at this, and wee are scandaliz’d with it, and wee thinke yt other religions are gentler, and that Christ hath dealt hardly with vs, and wee had rather hee had not said so, wee had rather he had left vs to our libertie, and discretion, to looke, and court, and giue away to our passions, as wee should find it most to conduce to our ease, and to our ends, And this is Impingere, to stumble, not to goe in an equall & euen place, not to doe the will of god cheerfullie, and a second degree is calcitrare, to kick, or spurn at that stone, to bring some particular sinne, and some particular Lawe into comparison, to debate thus, If I do not this nowe I shall neuer haue such a time, If I slip this I shall neuer haue the like opportunitie, If I wilbe a foole now, I shall be a Begger all my life, and for the lawe that is against it there’s but a litle euill for a great deale of good, and there is a great deale of time to recouer, and repent that litle euill. Now to remoue a stone, which was a Landmarke out of the way, and to hide, and couer that stone was all one fault in the Lawe, to hide the will of God from our owne consciences with excuses, or extenuations, that is, Calcitrare, as much as wee can to spurne the stone, the Land-marke out of the way. But the fullnes, and accomplishment of this, is in the third word of the Text, Cadere, Hee falls, as a peece of mony falls into a riuer, wee heare it fall, and wee see it sinck, and by and by wee see it deeper, and at last wee see it not at all, so no man falls at first into any sinne, but he heares his owne fall. There [p. 18] is a tendernes in euerie conscience at beginning, at the entrance into a sin, and he discernes a while the degrees of sinking too, but at last hee is out of his owne sight, till hee meete this stone, some hard reprehension, some hard passage of a sermon, some hard iudgement in a Prophett, some crosses in the world, somthing from ye mouth, or somthing from the hand of god that breakes him, Frangi. He falls vppon this stone, and is broken, So that to be broken vppon this stone is to come to this sence, that though our integritie be lost, that wee be no more whole & intire vessells yet there are meanes of peecing vs againe, though wee be not vessells of innocencie (for who is so?) And for that enter not into Iudgement with anie of thy seruants, O Lord, yet wee maie be vessells of Repentance acceptable to god and vsefull to his seruice, for when any thing falls vppon a stone, the harm that it suffers, is not allwaies, or not onely, according to the proportion of the hardnes of that which it fell vppon, but according to the height that it falls from, and that violence, that it is throwne with, If their falls, who fall by sinnes of infirmitie, should referre only to the stone  they fall vpon, the Maiestie of God being wounded, and violated in euery sin, everie sinner would be broken to pieces and ground to powder, But if they fall not from too farr a distance, if they haue liu’d within any nearenes, any consideration of God, if they haue not falne with violence, taken hart and force in the way, growne perfitt in the practise of their sinne, and stoope at Christ, this stone shall breake them, [p. 19] breake their force, and confidence, break their presumption and securitie, but yet it shall leaue enough in them, for ye holie ghost to reunite to his seruice, yea euen the sinn it Rom: 8.28. selfe, Cooperabitur in bonum, as the Apostle saies, the very fall it selfe shall be an occasion of his risinge, And therfore though St. Augustine seeme to venter farre, it is not too farr when hee saies, Audeo dicere, it is boldly said and yet I must say it, vtile est cadere, in aliguod manifestum peccatum, A sinner falls to his aduantage that falls into some such sinne, as by being manifested to the world manifests his owne sinfull state to his owne sinfull conscience too, It is well for that men that falls soe, as that he may therby looke the better to his footing euer after, Dicit Bern: Domino, susceptor meus es tu, saies St. Bernard, That man hath a new title to God, a new name for God; All creatures, (as St. Bernard enlarges this meditation) can say, Creator meus es tu, Lord thou art my Creator; All liuing Creatures can say, Pastor meus es tu, Thou art my sheepheard, Thou giu’st me meate in due season, All men can say, Redemptor meus es tu, Thou art my Redeemer. But onlie hee which is falne and falne vppon this stone can say, Susceptor meus es tu, only hee wch. hath bin ouercome by a temptation, and is restored can say, Lord thou hast supported mee, Thou hast recollected my shiuers, and reunited mee, Onlie to him hath this stone expressed both abilities of stone, first to breake him wth a sense of his sinne, and then to giue him peace, and rest vppon it./

Quicunq[ue] Now there is in this part, this Circumstance more, Quicunq[ue] cadit, whoseuer falleth, where the Quicunq[ue] is vnusquisq[ue][p. 20] whosoeuer falls, that is whosoeuer hee be thatee falls, Quomodo Esay.14.12 cœlo cecidisti Lucifer, saies the Prophet, The Prophett wonders at that, How Lucifer could fall hauing nothing to tempt him (for so, manie of the Antients interpret that place of the fall of the Angells, And when the Angells fell, there were no other creatures made) but Quid est Homo aut filius Hominis? since the Father of man, Adam could not, how shall the sonnes, that inherit his weaknes, and contract more and contribute their temptations to one another, hope to stand? Adam fell, and hee a long farr of, for he could see no stone to fall vpon; when hee fell, there was no such Messias, noe such meanes of reparation proposed, or promised when he fell; The blessed Virgin, and forerunner of Christ, John Baptist, fell too, but they fell Propè, neare hand, they fell but a litle way, for they had this stone in a personall persence, and their faith was allwaies awake in them, but yet he and shee, and they all fell into some sinn, Quicunq[ue] cadit, is, Vnusquisque cadit, whosoeuer falls, is, whosoeuer hee bee, hee falls, and whosoeuer falls too, as wee said before, is broken; if hee falls vpon somthing, not to an infinit depth; if hee fall not vppon a soft place, to a delight in sinne, but vpon a stone, and this stone, none sharper, harder, ruggeder then this; not into a diffidence or distrust in Gods mercie, hee that falls so, and is broken soe, comes to a remorsefull, a broken, and a contrite heart, hee is broken to his aduantage, left to a possibilitie, yea brought to a neerenes of being peeced againe by the word, by the sacraments, and the other medicinall institutions of Christ in his Church. Wee must end onlie with touching vppon [p. 21] 3. Part. the third part. Vpon whome this stone falls, it will grind him to pouder; where wee shall onlie tell you first Quid conteri; what this grinding is, And then Quid cadere, what the falling of the stone is; and breiflie, this grinding to powder, is to be brought to that desperate, and irrecouerable estate in sinn, as that no medicinall correction from god, no breaking, no bowing, no melting, no moulding can bring him to anie good fashion; when God can worke no cure, do no good vppon us by breaking vs, Not by breaking vs in our health, for wee will attribute that to weaknes of stomack, to surfett, to indisgestion, Not by breaking vs in our states, for wee will impute that to falshood in seruants, to oppression of great Aduersaries, to iniquitie of Iudges, Not by breaking vs in our honors, for wee will accuse for that fashions, and practises, and supplantation in Courts. When God cannot breake vs with his corrections but that wee will attribute them to some naturall, to some accidentall causes, and neuer thinge of Gods Iudgements which are the true cause of these afflictions, When God cannott breake vs by breaking our backs, by laying on heauie loades of Calamities vppon vs, nor by breaking our harts, by putting vs into a sad, and heauie, and fruitles sorrow, and melancholie for those worldlie losses, then hee comes to breake vs by breaking our necks, by casting vs into a bottomlesse pitt, and falling Psal. 15.42 vppon vs there in his wrath, and indignation, Comminuam eos in puluerem, saith hee; I will beate them as small as dust before the wind, and tread them as flatt, as clay in the streetes, The Esay. 30.14 breaking therof shalbee like the breaking of a Potters Vessell, wch is broken without any pittie, no pittie from God, nor shall any man [p. 22] pittie them In the breaking thereof (saith the Prophet further, there is not found a sheard to take fire at ye hearth nor to take water at the pitte, That is they shalbe incapable of any beame of grace from heauen, or anie sparke of zeale in themselues, not a sheard to fetch fire at the hearth, and incapable of anie drop of Christs bloud from heauen, Or of any teare of contrition in themselues, not a sheard to Ierem: 19.11. fetch water at the pitt. I will breake them as a Potters vessell; Quod non potest instaurari, saies God in Ieremie, There shalbe no possible meanes (of those meanes which God hath ordained in his Church) to recompact them againe, nor any voice of Gods word shall drawe them; no threatnings of Gods iudgements shall driue them; no censures of Gods Church shall fitt them, no sacraments shall cyment, and glue them to Christs bodie againe. On temporall blessings hee shalbe vnthankfull, In temporall afflictions hee shall bee obdurate, And these two shall serue, as the vpper, or neather stone of a Mill to grind this reprobate sinner to powder./

Cadere Lastly, this is to be done by Christ falling vppon him, and what’s that? I know some Expositors take this to bee, but the falling of Gods Iudgements vpon him in this world, But in this world, there is no grinding to powder; All Gods Iudgements here (for any thing that wee can know) haue the nature of phisick in them, And no man is here so absolutely broken in peeces, but that hee may be reunited; We choose therfore to follow the Antients in this; That the falling of this stone vppon this Reprobate, is Christs last & irrecouerable falling vpon him in his last Iudgement. That when he shall [p. 23] wish that the hills might fall, and couer him, this stone shall fall Dan: 11.18. and grind him to powder. Hee shalbe broken, and be noe more found, saies the Prophet. Yea, hee shalbe broken, and no more sought. No man shall consider him what hee is now, nor remember him what he was before; for that stone wch in Daniell was cutt out without hands (wch was a figure Dan.2. of Christ, who came without ordinarie generation) when yt great Image was to be ouerthrowne, broke not an arme, or a legge, but brake the whole image in peeces, and it wrought not onlie vpon the weake partes, but it brake all, the Clay, the yron, the Brasse, the siluer, the gold, So when this stone falls; when Christ comes to iudgement he shall not only condemne him for his clay, his earthly, and couetous sinns, nor for his yron, his reuengefull, and oppressing, & rusty sinnes, nor for his brasse, his shining and glittering sinnes wch. he hath filed, and polished, But hee shall fall vppon his siluer and gold, his irreligious, and precious sinnes, his Hypocriticall hearing of sermons, his Pharisaicall giuing of almes, and aswell his subtle counterfeiting of Religion, as his artificiall opposing of Religion. This Stone, Christ himself shall fall vppon him, and a shower of other stones Psal.11.6 shall oppresse him too; Sicut pluit lagueos, saies Dauid, as God rayned snares, and springes vppon them in this world abundance of temporall blessings to be occasions of sinne vnto them. So, pluit grandinem, hee shall raine such haile-stones vppon them, as shall grind them to powder; There shall fall vppon him the Naturall Lawe which was written [p. 24] in his heart, and did rebuke him then when he prepar’d for a sinne, There shall fall vpon him the written Lawe which cried out from the mouthes of the Prophetts in these places to auert him from sinne; There shall fall vpon him those sinnes wch. he hath done, and those sinnes which he hath not done, if nothing but want of meanes and opportunitie hindred him from doing them; There shall fall vppon him those sinnes wch. hee hath done after anothers dehortation, and those wch. hee hath done after his prouocation. There the stones of Ninivie shall fall vpon him, and of as many Citties as haue repented, with lesse proportions of mercie & grace then God afforded him; There the rubbage of Sodom, and Gomorrah shall fall vpppon him, and as manie Citties as in their ruine might haue bin examples to him. All these stone shall fall vppon him, and to add waight to all these Christ Iesus himselfe shall fall vppon his concience wthRev. 2.11. vnanswerable questions, and grind his soule to powder. But hee that ouercommeth shall not be hurt by the second death; Hee that feeles his fall vppon this stone, shall neuer feele this stone fall vppon him, hee that comes to remorse early, and earnestlie after a sinne, and seekes by ordinarie meanes his reconciliation to God in his Church is in the best state yt man can be in now, For howsoeuer wee cannot say that Repentance is as happie an estate as an Innocence, yet certainly euerie particular man feeles more comfort, and spirituall ioy after a true Repentance for a sinne, then hee had in yt degree of Innocence wch. hee had before hee committed that sinne. [p. 25] And therfore in this case allso wee may safelie repeate those words of Augustine, Audeo dicere, I dare bee bold to say, that many a man hath bin the better for some sinne./

Almightie God who giues vs that Civill wisedome to make vse of our sinnes, giue vs allso this heauenly wisdom to make that vse of our particular sinnes, that therby our owne wretched Condition in our selfe, and our meanes of reparation in Iesus Christ, may be manifested vnto vs: To whome with the blessed spiritt &c: /

Publishing statement

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

Transcription notes

Transcription by Mary Morrissey.

Transcription checked and coded by Elizabeth Williamson.

The Manuscript

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

Manuscript Content

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

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

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

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

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

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

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

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

Physical Description

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

Hand(s) description

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

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

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