OESJD VI.1; on Matt. 21.44

[fol. 118r] Mathew 21:44: Whosoeuer shall
fall on this
stone shalbee broken
but on whomesoeuer it shall fall, it
grinde him to powder.

Almighty God made vs for his glory, and his glory is not the glory of a tyrant to
destroy vs, but his glory is in our happines; hee put vs in a faire way towards
that happines in nature in our Creac[i]on, that way
haue brought vs to heauen, but there wee fell, And if wee consider our selues
onely irrecouerably, hee put vs after into another way, ouer thorny hedges and
ploughed lands, through the difficulties & incombrances of all the
Ceremoniall lawe, there was noe way to heauen then but that. After that hee
brought vs a Crosse waie, by the Crosse of Christ Iesus and the
applicac[i]on of his ghospell and thats our way
nowe. If wee compare the way of nature & our waie, wee went out of that way
at the Tounes end as soone as wee were in it wee were out of it, Adam died as
soone as hee liued, and fell as soone as hee was set on foote. If wee compare
the waie of the Lawe & oures, the Iewes & the Christians, their
Sinagogue was but as gods farme, our Church is as his dwellinge howse, To them
locavit vinea[m] hee let out his vine to husbandmen, and
then p[er]egre
p[ro]fectus, hee went into a farre Cuntry, hee
p[ro]mises a messias, but deferred his
com[m]inge a longe tyme, but to vs dabitur
regnu[m], a kingdome is giuen, the Vineyeard is
Changed into a kingdo[m], [fol. 118v] here’s a good
inprouemt and he lease into an absolut deed of
guifte, heres a good enlargemte of the tearme/ hee
giues therfore hee will not take awaie againe,
hee giues a kingdome therefore there is a fullnes and alsuffitiency in the
guifte, and hee does not goe into any farre Cuntry but staies wth vs to gouerne vs
vsq[ue] ad Consumac[i]o[n]em,
till the end of the world. here therfore god takes all into his owne hands and
hee comes to dwell vpon vs him selfe; To wch purpose
hee ploughes vppe our hartes and ther builds vpon vs, vos dei agricultura, et
dei edificiu[m] yow are gods husbandry & gods
buildinge; Now of this husbandry god spake familiarly, & parrabolically many
tymes in scriptures, of this buildinge p[ar]ticulerly
& principally in this place: where haueinge intimated vnto vs the
seu[er]all benefitts wee receaue from Christ Iesus
in that appellac[i]on, as hee is a stone hee tells vs also
our daungers in misbehaueinge our selues towards it
whosoeu[er] shall fall &c. Christ then is a stone
and wee maie runne into two
these daungers; Firste wee maie fall vpon this stone, and then this
stone maie fall vpon vs; But yet wee haue a greater deale of comforte presented
vnto vs, in that Christe is p[re]sented vnto vs as a
stone; For there wee shall find him first to bee the
foundac[i]on stone, nothinge can stand wch is not built vpon Christe; Secondly to bee lapis
angularis a corner stone, that vnites things most disunited; and then to bee
lapis Iacob the stone that Iacob slept vpon; Fowerthly to bee lapis dauidis, the
stone that dauid slew Goliah [fol. 119r] wthall;
And lastly to bee lapis petra, such a stone as is a rock; and such a rock as noe
waters nor stormes can remoue or shake. These are benefitts Christ Iesus is a
stone, noe firmenes but in him, a fundamentall stone, noe buildinge but on him,
a Corn[er] stone, noe peeceinge noe
reconsiliac[i]on but in him, Iacobs stone, noe
reste, noe tranquility but in him, Dauids stone, noe anger noe reuenge but in
him, and a rocky stone, noe defence against troubles &
tribulac[i]ons but in him; and vpon his stone wee
fall & are broken, and this stone may fall vpon vs and grind vs to

First in the metaphor, yt Christ is called a stone
the firmenes is expressed; forasmuch as hee loued his owne wch were in the worlde, in finem dilexit eos saies
St Iohn, hee loued them to ye end, and not to any perticuler end for any vse of
his owne, but to their end qui erant in mundo saies Cirill ad
angelor[um] hee loued ym in
the world and not angells; hee loued not onely them wch were in a confirmed estate of mutuall loueinge of him too, but euen
them who were themselues conceaued in sinne, and then conceaued all their
purposes in sinne too; them who could haue noe Clensinge but in his blood, and
when they were Clensed but in his blood their owne Clothes would
defile them againe; Them who by nature are not able to loue him at all; and when
by grace they are brought to loue him, can expresse their loues noe other way
but to bee glad that hee was betraied & scourged and scorned and nailed and
Crucified; and to bee glad that if all this was
were not allready done, it
might be done yet [fol. 119v] to longe & wish that if Christ were not
Crucified hee might bee crucified now, (wch is a
strange manner of expressinge Loue) those men hee loued and loued to the end;
men and not Angells ad distinctionem mortuor[um] (saies
Chrisostome) not onely the Patriarches who were dep[ar]ted
out of the world who had loued him soe well as to take his word for their
saluac[i]on, and had liued and dyed in the
faithfull contemplac[i]on of a future
p[ro]mise, wch they neuer
sawe p[er]formed; butt those who were
p[ar]takers of the p[er]formance
of all those p[ro]mises; those into the middest of whome
ee came in p[er]son; those vpon whome hee wrought by his
pearcinge doctrine, & his powerfull miracles; those who for all this loue
not him, hee loued, et in finem, and hee loued them to the end./

It is much hee should loue them in fine, at their end, that hee should looke
graciously upon them at laste, that when their sunne settes, yr eyes fainte, his sonne of grace should arise and
his east should bee brought to their weste, that then in the shadowe of death
the lord of life should quicken and inanimate their hartes, that when their last
bell tolles and calles them to yr first Iudgement
(and first and last Iudgmt to this purpose is all
one, the passinge bell & angells trumpet sound all but one note) Surgite qui dormitis in puluere, arise yee that sleepe in
the duste, wch is the voice of the Angells, and
sugite qui vigilatis in plumis, arise yee that can not sleepe in feathers for
the pangs of death wch is the voice of the bell is
in effect but one [fol. 120r] voice; (For god at the
gen[er]all Iudgmt shall
neu[er] reuerse any former
perticuler Iudgemt
formerly giuen) that god should then come to the bedd side ad
sibiland[i]um populum suum as the Prophet
Ezechiell speakes, to hisse softly for his Childe, to speake comfortably in his
eare, to whisper gently to his departinge soule, and to droune & ouercome
with this soft musiq[ue] of his all the Clangor of the
Angells trumpet, all the horror of the ringinge bell, all the cryes and
vociferac[i]ons of a distressed and distracted
& scatteringe family, yea all the accusac[i]ons of his
owne concyence, and all the triumphant acclamac[i]ons of
the diuell himselfe, that God should loue a man thus in fine at his end, and
retorne to him then though hee had suffered him to goe astray from him before,
is a greate testimony of an vnexpressable loue, but his loue is not onely in
fine, at the end, but, but in finem, to ye end, all
the waie to the end./ hee leaues ym not vncalled at
the first, hee leaues them not vnaccompanied in the way hee leaues them not
vnrecompenced at the laste, That god wch is alpha & omega. first and laste, that god is also loue
it selfe, and therfore this loue is alpha and omega.
first and laste too. Consider Christe p[ro]ceedinge wth Peter in the shippe in the storme first hee
suffered him to bee in some daunger, but then hee visitts him wth that stronge assurance noli
bee not affraid, it is I, any testimony of his
p[re]sence, rectifies all; This putts Peeter into
that spirituall courage & confidence, Iube me venire,
Lord bid mee come vnto thee; hee hath a desire to bee wth Christ, but yet staies his biddinge, hee putts not him selfe into
an [fol. 120v] vnnecessary daunger wthout a
Com[m]aundmt, Christe
bidds him and Peter comes, but yet though Christ was in his sight and euen in
the actuall exercize of his loue to him, yet assoone as hee saw a gust a storme,
timuit, hee was afeard, and Christe lette him feare,
& lette him sink, & lette him cry but hee dyrects his feare and his Cry
to the right end, Domine saluum me fac, Lord saue mee
& thervpon hee stretched out his hand, & saued him. God doeth not raise
his Children to honor and great estates, and then
leaue them, leaue and expose them to bee subiects and exercizers of
the malice of others, nor hee doth not make them mighty and then leaue them,
leaue them vt glorirtur in malo qui potens est, yt hee should think it a glory to bee able to doe
harme, hee doeth not impou[er]ish or dishonor his Children and then leaue them, leaue ym vnsensible of yt doctrine, that patience is as great a blessinge as abundance; God
giues not his Children health, & then leaues them to a bouldnesse in
surfettinge, nor beauty, and then leaues them to a Confidence, and openinge
themselues to all sollicitac[i]ons, nor valour, and then
leaue them to a spiritt of quarrellsomnes, God makes noe patternes of his works,
noe moddells of his howse, hee makes whole peeres, hee makes perfect howses, hee
putts his Children into good waies, and hee dyrects and
p[ro]tects them in those waies, for this is the
constancy & the p[er]seuerance of the loue of Iesus
Christe to vs, as hee is called in this text a stone. [fol. 121r] To come to
the p[ar]ticuler benefitts, The first is that hee is lapis fundamentalis, a foundac[i]on
stone for other foundac[i]on can noe man lay then that
wch is laid, wch is
Christ Iesus. How when St. Austen saies (as hee doth
in two or three places) yt this place of St Paules to the Corinthes is one of those places of
wch St. Peter saies
quedam difficilia, there are some things hard to bee
vnderstood in St Paull, St Austins meaninge is that the difficulty is in the next words, how
any man should build hay or stabble vpon soe good a
foundac[i]on as Christe, how any man that
p[re]tends to beleeue in Christe should liue ill;
for in the other there can bee noe difficulty, how Christe Iesus to a Christian
should bee the onely foundac[i]on: And therefore to place
saluac[i]on or damnac[i]on
in such an absolute decree of god, as should haue noe
relac[i]on to the fall of man &
reparac[i]on in a redeemer, this is to remoue his
stone out of the foundac[i]on; For a Christian maie bee
well content to beginne at Christe, If any man therefore huae laid any other
foundac[i]on to his faith, or any other
foundac[i]on to his
acc[i]ons, possession of greate places, alliance in
greate families, stronge practize in Courtes,
obligac[i]ons vpon dependants,
acclamac[i]ons of people, if hee haue laid other
foundac[i]on for pleasure & contentmt, care of health & compleacc[i]on applyablenes in
conversac[i]on, delightfullnesse [fol. 121v] in
discourses, Chearfullnes in disportings, interChanginge of secretts and such
other small wares of Courtes & Citties as these are,
whosoeu[er] hath laid such
foundac[i]ons as these must
p[ro]ceed as that Gen[er]all
did, who when hee besieged receaued a besieged towne to mercy vpon
Condic[i]on that in signe of
subiec[i]on they should suffer him to take of one
rowe of stones from ther walles, hee tooke away the lowest rowe the
foundac[i]on, and soe ruined and demolished the
whole walles of the Citty soe must hee that hath these
foundac[i]ons, that is, these habitts, diuest the
habitts, roote out ye lowest stone, the
gen[er]all & radicall
inclinac[i]on to these dissorders, for hee shall
neuer bee able to watch & resiste euery perticuler
tentation if hee trust onely to his morrall
Constancie: noe nor if hee vale
place Christe for the roofe to
cou[er] as his sinnes when hee hath done them: his
mercy works by way of pardon after, not by waie of non
& priuilidge to doe a sinne beforehand, but beforehand hee
must bee in ye
foundac[i]on; in our eye when wee vnderp[ar]take any perticuler
action; in the beginninge for there is his first place to bee lapis

Angularis And then after wee
haue first considered him in the foundac[i]on, as wee are
there all Christians hee growes to be lapis angularis, to vnite those Christians
wch seeme to bee of diuers waies diuers
aspectes, diuers p[ro]fessions togeather. As wee consider
him in the foundac[i]on there hee is in the
roote of faith; as wee consider [fol. 122r] him in the corner, there hee is
the roote of Charitie; in Esay hee is both togeather, a sure
foundac[i]on and a Corner stone, as hee was in
that place of Esay: lapis probatus: I will Esa:
lay in Sion a tryed stone; and in the psalme lapis reprobatus, a stone that the builders refused; ps.
; in this considerac[i]on hee is
lapis approbatus, a stone approued by all sides, that
vnites all sides togeather. Consider first what diuers things hee vnites in his
owne p[er]son, That hee should bee the sonne of a woman,
& yet noethe
sonne of ..e man; yt the sonne of a woman
should bee ye sonne of god, yt mans nature & innocencie should meete togeather, a man that
should not sinne; yt gods nature and mortalitie
should meete together, a god that must dye. Briefely that hee should doe and
suffer soe many thinges, impossible as man, impossible as god; that hee was a
corner stone that brought togeather natures naturally incompatible, that hee was
lapis angularis a Corner stone in his p[er]son; Consider
him in his offices, as a redeemer, as a mediator, and soe hee hath vnited god to
man, yea rebellious man to a Iealous god; hee is such a Corner stone as hath
vnited heauen and earthe Ierusalem & Babilon
togeather, thus in his p[er]son, & thus in his
offices; Consider him in his power, and hee is such a Corner stone, as that hee
is the god of peace & loue, & vnion, and conaccord; Such a Corner
stone as is able to vnite and reconsile [fol. 122v] as it did in Abrahams
howse, a wife and a Concubine in one bedd, a couetous father and a wastfull
sonne in one familie, a seueare maiestrate and a licencious people in one Citty,
an absolute Prince and a Jelous people in one kingdome, lawe and conscience in
one gou[er]ment, Scripture and
tradic[i]on in one Churche. If wee would but make
Christ Iesus & his peace the life and soule of all our
acc[i]ons, & all our purpse purposes,
if wee would mingle that sweetnes and supplenes wch
hee loues and wch hee is in all our vndertakeings;
if in all our Controuersies, book
Controu[er]sies, & sword
controu[er]sies, wee would fitte them to him, and see
how neare they would meet in him, yt is, how neare
wee might come to bee freinds and yet both sides bee good Christians, then wee
placed this stone in his second right place, who as hee is a Corner stone,
reconsileinge god & man in his owne p[er]son, and a
corner stone reconcileinge god & mankind in his office, soe hee desires to
bee a corner stone in reconcileinge man and man, and setlinge peace amonge our
selues, not for worldly ends, but for this respecte, that wee might all meete in
him to loue one another not because wee made a stronge
p[ar]te by that loue, not because wee made a sweeter
conu[er]sac[i]on by that loue, but because
wee mett closer by that loue in the bosome of Christ Iesus where wee must eyther
rest altogeather eternally, or bee altogeather eternally throwne out or bee
eternally separated and diuorced one from another.

lapis Iacob. Haueinge then
receaued Christe for the founda [fol. 123r] tion stone, wee beeleue aright,
and for the Corner stone wee interprett Charitably ye opinions and acc[i]ons of other men, the next
is, that hee is lapis Iacob, a stone of rest and securitie to our selues; when
Iacob was in his Iorney hee tooke a stone, and yt
stone was his pillowe, vpon that hee slept all nighte, and restinge vpon that
stone hee sawe the ladder that reached from Heauen to earth; it is much to haue
this egresse and regresse to God, to haue a senc of beinge gone from him, and a
Desire of and meanes of retorninge to him when wee doe fall into
perticuler sinnes it is well if wee can take hould of the first steppe of this
ladder, wch that hand of Dauid Domine ps: 74.20 respice in
testamentu[m], 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 steppe higher on this ladder, to a domine labia mea
aperire, if wee can come to open our lippes in a true confession of our wretched
condic[i]on, and of those sinnes by wch wee haue forfected our interest in the Couenant
it is more, And more Esa: 16.9. then that too, if
wee come to that inebriabo me lachrimis, if we ouerflowe & make our selues
drunk wth teares in a true sence & sorrowe for
those sinnes still it is more, and more then all this, if wee can expostulate
wth God in an vsq[ue] que
Domine, how longe o Lord shall I take ps: 13.12.
counsell in my selfe, haueinge wearines in my harte? These stepps, these
gradac[i]ons towards God [fol. 123v] doe well;
Warre is a degree of peace, as it is the waie to peace, and these
Colluctac[i]ons and wrastlings wth God bringe a man to peace wth him, but then is a man vpon this stone of Iacob, when in a faire
and euen & constant religious course of life hee enters into his sheets
euery night as though his neighboures next daie were to shroud and wind him in
these sheets, hee shutte vppe his eyes euery night as though his executors had
closed them, and lyes downe euery night, not as though his man was to call him
vppe next morninge to hunte or to the next sporte or businesse, but as though
the Angells were to call him vppe to the resurrec[i]on and
this is our third benefitt, as Christ is a stone, wee haue security and peace of
conscienc in him.

Lapis Dauid The next is that
hee is lapis Dauid, the stone wth wch Dauid slewe Goliah, and wth wch wee maie ouercome all our enemies,
Sicut baculus Crusis, ita lapis Christi habuit tipam saies Augustin Austin, Dauids
slinge was a tipe of the Crosse, and the stone was a tipe of Christe; wee will
Choose to insist vpon spirituall enemies, sinnes, and this is that stone that
enables the weakest man to ouerthrowe the strongest sinne, if hee
p[ro]ceed as Dauid did; Dauid said to Goliah, thou
comest to mee wth a sword, 1: Sam: 14.15 wth a speare, & wth a sheild, but I
come to thee in the name of the God of the host of Israell whome thou hast
railed vpon. If thou watch the apprach of any sinne, any Gyant [fol. 124r]
sinne that transports thee most, if thou app[re]hend it to
raile against the Lord of hosts, that there is a loud & actiue blasphemy
against God in euery sinne, if thou Discerne it to come wth a sword or a speare, p[er]swasions of
aduancment if thou doe itt, threateninge of dishono[u]r if thou doe it not, if it come wth a shield which p[ro]mises
to couer & ... paliate itt
pee, though thou doe it; if then this Dauid thy attempted soule can
put his hand into his bagge (as Dauid did) for quid cor hominis Gregory nisi saculus dei, a mans hart is that bagge
in wch God laies vppe all good dyrecions if hee can
but take into his considerac[i]on his Christ Iesus, &
slinge out his works, his words his Comaundemts, his
merritts, this Goliah this Gyant sinne will fall to the ground, and then as it
is said of Dauid there, that hee slewe him when hee had noe sword in his hand,
and yet in ye next verce, that hee tooke his sword
& slewe him wth itt, soe euen by ye
considerac[i]on of what my sauoiur hath done for mee, it
shall giue this sinne the first deathes wound, and then I shall kill him wth his owne sword, his owne
abhominac[i]on, his owne foulenesse shall make mee
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 tryumph ouer it
et dabit certanti victoriam, qui dedit certanti audaciam, that God yt gaue mee courage to fight Augustine will giue mee strength to

[fol. 124v]lapis petra.
The last benefit wch wee consider in Christ as hee
is a stone, is that hee is petra, a rock; The rock gaue Numb: 20 water to the Israelites in the
wildernes; and hee gaue Deut:
ym hony out of the stone,
and oyle out of the hard rock 1:Cor:
Now when St Paule saies that
our fathers drank of the same rock as wee, hee adds that the rock was Christe,
soe that all temporall and all spirituall blessings to vs & to the fathers
were all conferred vpon vs in Christe, but wee consider not now any miraculous
p[ro]ducc[i]on from the rock, but that wch is naturall to the rock, yt it is a firme defence to vs in all tempestes, in all
afflicc[i]ons, in all
Esa: 42.11 & therfore,
laudate dominu[m] habitatores petræ saies the Prophet: yow
yt are inhabitants of this rock, yow yt dwell in Christ and Christ in yow, yow yt dwell in this rock praise ye Lord blesse him and magnifie him for euer. If a sonne should aske
bread of his father would hee giue him a stone was Christs question, yes o
blessed father wee ask noe other answer to our petic[i]on,
nor better satisfacc[i]on to our necesseties, then when
wee say da nobis hodie panem, giue vs this daie our dayly bread, if
That thou giue vs this
stone, this rock thy selfe in thy Church for our
dyrecc[i]on thie selfe in the sacramts for our refecc[i]on what
hardnes soeu[er] wee find there what
soeu[er] wee receue there, all shalbee of easie digestion
& good nourishmt to vs, thy holy spiritt of
patience shall com[m]aund these stones to bee made breade;
and wee shall find more Iuice, more marrowe in these stones, in these
afflicc[i]ons, then worldly men shall doe in the
softnes of yt oyle in the sweetnes of yt hony, in the Chearfulnes of yt wine; For as Christ is our
foundac[i]on wee belieue in him & our Corner
stone wee are at peace wth all the world in him, as
hee is Iacobs stone giueing vs peace in our selues, and dauids
[catchword(s): stone]
[fol. 125r] giueinge vs victory ou[er] our enemies; soe
hee is a rock of stone, noe afflicc[i]on, noe
tribulac[i]on shall shake vs; And soe wee haue
passed through all the benefitts, p[ro]posed to bee
considered in this first parte.

Second part It is some
degree of thankfulnes to stand longe in the
Contemplac[i]on of the benefitts wch wee haue receaued, & therfore wee haue
insisted thus longer vpon this first parte; But it is a degree of spirituall
wisdome too, to make hast to the considerac[i]on of our
daungers, & therfore wee come now to ym, Wee
maie fall vpon this stone & bee broken, this stone maie fall vpon vs &
grind vs to pouder. And in the first of thes, wee must cadere consider quid cadere what the
fallinge vpon this stone is, and secondly quid frangi, what it is to bee broken
vpon it, and then thirdly the latitude of this
vnusquisq[ue], that who soeuer falls soe is soe
broken. First then because Christ loues vs to the end, therefore wee will neuer
put him to it, neuer trouble him till then, As the wiseman wisdom 16.20 said of Manna,
That it had abundance of all pleasures in it, and was meete for all tasts that
is (as expositers interprett it) that Manna tasted to euery man like yt wch euery man liked
best, soe hath this stone Christ Iesus abundance of all qualeties of stone in
it, as is such a stone to euery man as hee desires it should bee; vnto yow yt beleeue saies St Peter
it is a p[re]tious
1.27 stone, but vnto the
dissobedient a stone to stumble att; For if a man walk in a gallery where
windowes & tables & statues are all of marble yet if hee walk in the
dark or blindfould, or care [fol. 125v] lessly, hee maie breake his face as
daungerouslie against that rich stone as is if it were but brick Soe though a
man walke in the true church of God, in that Ierusalem wch is described in the Reuelac[i]on, the
foundac[i]on, the gates, the walles, all
p[re]tious stone, yet if a man bringe a
misbeliefe, a misconceate, that all this religion is but a parte of Ciuell
gou[er]mente & order, if a man bee scandalized
at that humilitie, yt pacience, yt
pou[er]tie, yt lowlines of
spirit, wch the Christian religion enclines vs vnto;
if hee will say Si rex Israel If Christ
will be king
let him come downe from the Crosse & then
wee will belieue in him, let him deliuer his
Church from all Crosses, first of doctrine, & then of
persecuc[i]on, and then wee will belieue him to
bee kinge; If wee will saie nolumus hunc regnare wee will admit Christ, but wee
will not admitt
suffer him to raigne ouer vs, to bee kinge; If hee wilbee content,
wth a Consulshippe, wth a Colleagueshippe, if
That hee & the world
maie Ioine in the gouernment, that wee maie giue the weeke to the world &
the sabaothe to him and the night to our licenciousenes; That
of of the daie wee maie giue the forenoone to him, & the
afternoone to our pleasures, If this will serue Christe wee are content to
admitt him: Nolumus regnare wee will none of that absolute power that whether
wee eate or drink or whatsoeuer wee doe wee must bee troubled to think of him
and respect his glory in euery thinge; If hee [fol. 126r] will saie
p[ræ]cepit Angelis, God hath giuen vs in Charge to
his Angells, & therefore wee need not looke to our owne waies, Hee hath
locked vs safely and lodged vs softly vnder an eternall
elecc[i]on, and therefore wee are sure of
saluac[i]on, If hee will walke thus blindly,
violently, willfully, negligently in the true Church, though hee walke amonge
the saphires, & pearles, and Crisolites wch are
menc[i]oned there, yt
is in the outward Com[m]union & fellowshippe of gods
saints, yet hee maie bruise and breake & batter himselfe as much against
these as against the stone gods of the heathen, or the stone Idolls of the
papists; For first the place of his falling vpon his stone is the true Chruch
qui facit in terra; hee that is allready on the ground can fall noe lower till
hee fall to hell, but hee whom God hath brought into this Church, if
hee come to a confident securitie yt hee is gone
farre enough in these outward actes of religion, hee falles though hee bee vpon
this stone.

This is the place then, the true Church; the fallinge it selfe (as farre as will
fall into our time of
considerac[i]on now) is a fallinge into some
p[ar]ticuler sinne, but not such as quenches our
faith, wee fall soe as wee maie rise againe; St
Ierom St Ierome
expresses it soe, qui cadit et tamen credit, hee yt
falles but yet beleeues, reseruatur p[er] penitentia [fol. 126v] ad salutem, yt man is reserued by
Gods purpose to come by repentance to saluac[i]on, for
this man that falles here, falles not soe desperately, as that hee feeles
nothinge betweene him & hell, nothinge to stoppe att, nothinge to Check him
by the waie, Cadit sup[er], hee falles vpon somethinge;
noe hee falles not vpon flowers to wallow & tumble in his sinne, nore into a
Cooling riuer to disport, and refresh & strengthen himselfe in his sinne,
but hee falles vpon a stone, where hee maie receue a bruise a paine vpon his
fall, a remorse of yt sinne that hee is fallen into;
And in this fall our Infirmity appeares 3: waies The first is, impingere in
lapidem, for though hee bee vpon the right stone, in the true religion, and haue
light enough Esa: 59.10.
yet inpingimus meridie as the Prophet saies, euen at noone wee stumble; Wee haue
much more light by Christ being come then the Iewes hadd but wee are sorry wee
haue itt; When Christ hath said to vs for better vnderstandinge of the lawe hee
that looke & luste hath Com[m]itted adultery; hee that
couetts hath stolne; hee yt is angry hath murthered,
wee stumble at this and wee are scandalized wth itt,
and wee think that other religions are gentler, and yt Christ hath dealt hardly wth vs, &
[fol. 127r] wee had rather Christ hath not said soe wee had rather hee had left vs to
our liberty and discretion to looke, & Courte, and to giue way to our
passions as wee should find it most conduce to our ease and to our owne ends;
and this is impingere, to stumble, not to goe on in an equall & euen pace,
not to doe the will of God Chearfully; and a second degree is calcitrare to
kick, to spurne at this stone, to bringe some p[ar]ticuler
sinne, and some p[ar]ticuler Lawe into comparison, to
debate thus, If I doe not this now, I shall neu[er] haue
such a tyme, If I slippe this I shall neuer haue the like oportunitie, If I
wilbee a foole now, I shalbee a begger all my life, and for the lawe yt is against it, theres but a little euill for a
greate deale of good and there is a great deale of tyme to recouer & repent
that little euill. Now to remoue a stone wch was a
landmark, and to hide and couer yt stone, was all
one fault in the Lawe, to hide ye will of god from
our owne Consciences wch excuses in
extenuac[i]ons, this is Calcitrare, as much as wee can to
spurne ye stone the landmark out of the waie, But
the fullnes & accomplishmt of this is in the
third word of ye text [fol. 127v] Cadere, hee
falles as a peece of money falles into a riuer, wee heare it fall, and wee see
it sinke, and by and by wee see it deep[er], and at last
wee see it not at all; Soe noe man falles at first into any sinne, but hee
heares his owne fall, there is a tendernes in euery confidence at beginninge
at ye
entrance into a sinn & he discernes a while ye

at degrees of sinkinge too, but at last hee is out of his owne sight,
till hee meete his stone, some hard
rep[re]henc[i]on, some hard passage of a
sermon, some hard Iudgemt in a Prophet, some Crosse
in the world, somthing from ye mouth or somethinge
from ye hand of god that breakes him; hee falles
vpon this stone & frangi is broken; Soe yt to bee
broken vpon this stone is to come to this sence, yt
though our integritie bee lost, that wee bee noe more whole & entire
vesells, yet there are meanes of peecinge vs againe, (Though wee bee not
vessells of innocency for who is soe? & for yt
enter not into Iudgmt wth any of thy servants O Lord) yet wee maie bee vessells of repentance
acceptable to god, and vsefull to his seruice, for when any thinge falls vpon a
stone the harme yt it suffers is not allwaies or not
onely accordinge to the proportion of the hardnes of yt wch it fell vpon; but
accordinge to the haight yt it falles from, and yt violence that it is throwne wth; If their fall who fall by sinnes of infirmitie
should referre onely to the stone they fall vpon, the ma:tie of God beinge wounded & violated in euery sinne, euery sinner
[fol. 128r] would bee broken to peeces and ground to pouder but if they
fall not from too farre a distance, if they haue liued wthin any meanes, any
considerac[i]on of God, if they haue not fallen
wth violence, taken heate & force in the
way, growne confident in the practize of their sinne, if they fall vpon this
stone sinne & stoppe at Christ, this shall breake ym, breake their force & Confidence, breake their
p[re]sumption and security, but yet it shall leaue
enough in ym for the holy ghoste to reunite to his
seruice, yea euen the very sinne it selfe Cooperabitur in bonum, as
the Apostle Ro: 8: 28
saies, The very fall it selfe shalbee an occasion of his riseinge, and therfore
though St Aug: seeme to venture farre, it Augustin is not too farre
when hee saies audeo dicere it is bouldly said & yet I must saie it vtile
est cadere in aliquod manifestum peccatum, a sinner falles to his aduantage yt falles into some such sinne, as by beinge
manifested to ye world, manifests his owne sinfull
state to his owne sinfull conscyence too; It is well for that man that falles
soe, as that hee may therby looke the better to his footinge euer after, dicit
d[omi]no, Susceptor meus es tu saies St Barnard, that man hath a new title to God, a new
name for God, All Creatures (as St Barnard enlarges
this meditac[i]on) can say Creator meus es tu, Lord thou art Barnard my Creator, all liueinge Creatures can saie [fol. 128v] pastor meus es tu, Thou art my sheppard, thou giuest mee meat in
due season, All men can say redemptor meus es tu, thou art my
redeem[er], but onely hee wch is fallen, and fallen vpon this stone can saie susceptor meus es
tu, onely hee who hath bene ouercome by a temptac[i]on
& is restored, can saie, lord thou hast supported mee, thou hast recollected
my shiuers and revnited mee; onely to him hath this stone expressed both
abilities of stone, first to breake him wth a sence
of his sinne, and then to guiue him reste & peace vpon it.

quicunqueNow there is in
this part this Circumstance more, quicumq[ue] cadit who
soeu[er] falles, where ye
quicunq[ue] is vnusquisq[ue],
whoseu[er] falles, that is Esa: 14.12.
whosoeu[er] hee bee hee falles, Quomodo cecidisti de Celo
lucifer, saies the Prophet, the Prophet wonders at that, how Lucifer could fall
haueinge nothinge to tempt him, (For soe many of the antients enterpret yt place of the fall of the Angells, and when the
Angells fell there were noe other Creatures made) but quid est homo, aut filius
hominis? Since the father of man Adam could not, how shall the sonne of man yt inheritt his weaknes, & contracte more, and
contribute their temptac[i]ons to one another, hope to
stand? Adam fell, & hee fell alonge, Farre of for hee could see noe stone to
fall vpon; when hee fell, there was noe such Messias, noe such meanes of
p[ro]posed nor p[ro]mised, when hee
fell [fol. 129r] the blessed Virgin & forerunner of Christe Iohn Baptiste
fell too, but they fell prope nearer hand, they fell but a little waie, for they
had this stone, in a p[er]sonall
p[re]sence, & their faith was allwaies awake in them;
but yet hee & shee & they all fell into some sinne,
quicunq[ue] cadit, is
vnusquisq[ue] cadit, who soeuer falles is who soeuer
hee bee hee falles, and who soeuer falles too, as wee said before) is broken, if
hee fall vpon somethinge, not to an infinite depth, if hee fall not vpon a soft
place, to a delight in sinne, but wpon a stone & his stone, nowe harder,
sharper, ruggeder, then this, not into a diffidence, or distrust in Gods mercy,
hee yt falles soe, and is broken soe, Come to a
remorsefull, & broken & contrite harte, hee is broken to his advantage,
lest to a possibilitie, yea brought to a nearenesse of beinge peeced againe, by
the word, by the sacraments, and the other medicinall
instituc[i]ons of Christ in his Church.

Third part. Wee must end
onely wth touchinge vpon the third parte, vpon whome
this stone falles it will grind him to pouder. Where wee shall onely tell yow,
first, quid conteri, what his grindinge is, and then quid cadere, what the
fallinge of this stone is, And briefelie this grindinge to poweder is to bee
brought to yt desperate &
Irrecou[er]able estate in sinne, as that noe
medecinall correccc[i]on from God, noe [fol. 129v]
breakinge, noe bowinge, now meltinge, noe mouldinge, can bringe him to any good
fashion; when God can work noe cure, doe noe good vpon vs by breakinge vs, not
by breakinge vs in our health, for wee will attribute that to weaknes of
stomack, to surfeitt, to indigestion, not by breakinge vs in our estates, for
wee will impute yt to falsehood in servantes, to
oppressio[n] of great aduersaries, to iniquity of
Iudges; not by breakinge vs in our Honoures, for wee will accuse for yt, factions & practizes, and
supplantac[i]on in Courte, when God cannot breake
vs wth his Correcc[i]ons, but
yt wee will attribute ym to some naturall to

.. accidentall Causes & neuer think of Gods Iudgmts wch are the true
cause of thes afflicc[i]ons, when God cannot breake vs, by
breakinge our backe, by layinge on heauy loads of Calamity vpon vs, nor by breakinge our
harts by puttinge vs into a sadd & heauy but fruitles sorrow & melancholy for thes worldly losses,
then hee comes to breake vs by breakinge our necke, by castinge vs into ye bottomles pitt, & fallinge vpon vs there in
his ps: 18.42 wrath &
indignac[i]on. Com[m]inuam
eos in puluerem saith hee I will beate ym as small
as the dust before the wind, and treade ym as flatt
as Clay in the streets, The breakinge therof shalbee like the Esa: 13.14. breakinge of a
potters vessell, wch is broken wthout any pittie, noe pittie from god nor shall any
man pitie them, In the breakinge
[catchword(s): therof]
[fol. 130r] (saith the Prophet
farther) there is not found a sheard to take fire at the harth nor to take water
at the pitt, that is they shalbee incapeable of any beame of grace from heauen,
of any sparke of zeale in them selues, not a sheard to fetch fire at the harth
and incapeable of one droppe of Christes blood from heauen, or of any teares of
Contrition in themselues, not a sheard to fetch water at the pitt. I will breake
ym as a potters vessell, quod not potest
instaurari saies God in Ieremie, There shalbee noe Ier. 19.11 possible meanes (of those meanes
wch God hath ordained in his Church) to
recompacte them againe, noe voice of Gods word shall draw ym noe threateninge of Gods Iudgmts shall driue ym, noe
Censures of Gods Church shall fitt ym, noe Sacramt shall Ciment & glue ym to Christs body againe, in temporall blessings hee shalbee
vnthankfull, in temporall afflicc[i]ons hee shalbe
obdurate, and these two shall serue, as the vpper or nether stone of a mill, to
grind this reprobate sinner to powder.

CadereLastly this is to bee
done by Christs fallinge vpon him and whats that? I know some expositors take
this to bee but the fallinge of gods Iudgmts vpon
him in this world; but in this world there is noe grindinge to pouder. all Gods
Iudgmts here (for any thinge yt wee can know) haue the nature of phisick in them;
& noe man is here soe absolutely broken in peeces, but yt
[fol. 130v] hee maie bee reunited. Wee Chuse therfore to follow ye ancients in this, that the fallinge of this stone
vpon this reprobate is Christs last and irrecouerable fallinge vpon him in his
last Iudgemt, That when hee shall wish that the
hills might fall & couer him, this stone shall fall & grind him to
pouder, hee shalbe broken & bee noe more found, saies ye Prophet, Dan: 11 18 yea hee shalbee broken, and bee noe
more sought, noe man shall consider him what hee is now, nor remember him what
hee was before Dan: 2: for
yt stone wch in
Daniell was cut out wthout hands, (wch was a figure of Christe who came wthout ordinary generac[i]on)
when that great Image was to bee ouerthrowne, broke not an arme or a legge, but
broke the whole Image in peeces, and it wrought not onely vpon the weake partes,
but it brake all the Clay, the Iron, the brasse, the siluer, the gold; soe when
this stone falles thus, when Christ comes to Iudgmt,
hee shall not onely condemne him for his Clay his earthly & couetuous
sinnes; nor for his Iron, his reuengfull & oppressinge &
...rusty sinnes; nor for his brasse, his shininge, and glisteringe
sinnes, wch hee hath filed, and polished; but hee
shall fall vpon his siluer and gold, his religious & pretious sinnes, his
hiprocriticall hearinge of sermons, his pharisaicall giueing [fol. 131r] of
almes, and aswell his subtill counterfaitinge of
religio[n], as his Athiesticall opposeinge of
religio[n] this stone Christ himselfe shall fall
vpon him and a shower of other stones shall oppresse him too; sicut pluit
laqueos, saies Dauid, as God psa: 11:
rained snares & springs vpon ym in this world aboundance of temporall blessings to bee occasion of
sinne vnto ym, soe pluit grandinem, hee shall raine
such hailestones vpon ym as shall grind ym to pouder; there shall fall vpon them ye naturall lawe wch was
written in his hart and did rebuke him then, when hee
p[re]pared for a sinne; there shall fall vpon him ye written lawe, wch
cried out from the mouthes of the Prophetts in these places to auert him from
sinne, there shall fall vpon him those sinnes wch
hee hath done and those sinnes wch hee hath not
done, if nothing but want of meanes & oportunity hindred him from doinge
ym; there shall fall vpon him those sinnes wch  hee hath done after another &
dehortac[i]on & those wch others haue done after his
p[ro]uocac[i]on; there the stones of Niniue
shall fall vpon him and of as many Citties as haue repented wth lesse p[ro]portions of
mercy & grace, then God afforded him; there ye
rubbage of Sodome & Gomorrha shall fall vpon him, and as many Citties as in
their ruine might haue bene examples to him; All these stones shall fall vpon
him, & to add waight to all these, Christ Iesus himselfe shall fall vpon his
Conscience wth vnanswerable questions, & grind
his soule to poud[er]
Reuel: 2. 11.
[fol. 131v] But hee that ouercometh shall not be hurt by the second death;
hee that feeles his fall vpon this stone, shall neuer feele this stone fall vpon
him; hee yt comes to remorces early & earnestly
after a sinne; and seekes by ordinary meanes his
reconciliac[i]on to God in his Church, is in the best
state that man can bee in now, for howsoeuer wee cannot saie yt repentance is as happie an estate as an Innocence,
yet certainly euery perticuler man feeles more comforte & spirituall Ioy
after a true repentance for a sinne, then hee had in that degree of innocence
wch hee had before hee
Com[m]itted that sinne./ And therfore in his case also
wee maie safelie repeate those words St Aug: of St Austine, audeo dicere, I dare bee bould to saie
that many a man hath beene the better for some sinne./ Almighty God who giues vs
that Ciuell wisdome to make vse of our enemies, giue vs also this heauenly
wisdome to make that vse of our p[ar]ticuler sinnes, that
therby our owne wretched condic[i]on in our selues and our
meanes of reparac[i]on in Christ Iesus maie bee manifest
vnto vs, To whome wth the blessed spiritt


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


Transcription by Erica Longfellow.

Transcription checked and coded by Sebastiaan Verweij.


Institution: British Library, London
Shelfmark: MS Harley 6356
OESJD siglum: H2


Locus: ff. 118r-131v
Title: Mathew 21:44 Whoseuer shall fall on this stone shalbee broken but on whomesoeuer it shall fall, it will grinde him to powder.
Incipit: Almighty God made vs for his glory, and his
Explicit: blessed spirit &c
Bibliography: OESJD Vol. VI.1; P&S Vol. II.8

Locus: ff. 132r-143v
Title: Ecclesiastes. 12.1: Remember now thy Creator in the daies of thy youth
Incipit: Wee maie consider two greate vertues, one for ye
Explicit: neuer parte, but here we must./
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11


Material: Paper, quarto. 195 X 145 mm.
Foliation: The manuscript is somewhat erratically paginated in pen (on the rectos only); and a more modern hand in pencil foliates the volume throughout, once more on the rectos. This modern foliation has been followed here.
Collation: Quiring is significantly obscured since the leaves have been mounted on guards (individually, or together), as follows: I:10, II:1, III:2, IV:2, V:10, VI:1. Shami surmises that the sermons were originally written onto two quires, the first of 13 leaves with a first leaf missing (f. 116), the second of fourteen leaves, with f. 143 missing.
Condition: The manuscript is mostly in good condition, and no obvious damage affects the sermons.


The Donne sermons are written in two hands. The first hand (H1) writes from folios 118r to the first five lines of folio 134r (all of the first sermon and the beginning of the second). This hand is a small, slanting secretary hand with italic forms. ‘th’ is very similar to ‘h’. The scribe uses standard ligatures for ‘m’, ‘n’, ‘par’, ‘per’, ‘pro’, and ‘-cion’. Frequent use of tildes to fill out the end of a line. H1's stint was corrected by scribe H2. Similarly, in addition to the sparse marginal annotations of H1, H2 appears to have supplied more annotations, often Bible references. All H2's additions to Sermon 1 have been marked in a light-grey background.

The second scribe (H2) continues on line 6 of folio 134r. This scribe has a neat, cramped secretary hand with italic forms. The scribe uses ligatures for ‘ur’, ‘er’, ‘m’, ‘n’, ‘-cion’. Occasionally erratic use of the question mark, which does not always follow interrogatives. Throughout the sermon, this hand becomes gradually more spaced, or less cramped.

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