OESJD VI.1; on Matt. 21.44

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To the
right honorable ye Countesse of


Of my abillitye to doe yo[u]r Ladyp seruice, any thinge spoke[n] maye be an Emblem good enoughe; for, as a Worde vanisheth, Soe, doth anye powre in mee Serue you, thinges that are written, are fitter testimonyes, because they remayne and are p[er]manent, in writtinge this Sermon wch yo[u]r Ladye shipp was pleased to heare before; I confesse I satisfyed an Ambic[i]on of my owne, but, it is the ambition of obaying yo[u]r Comaundmt; not onlye an ambition of leaving my name in your memorye or in yo[u]r Cabinett, and yet since I am goinge out of the kingdome, (and p[er]chaunce out of the world) when god shall haue giue[n] my Soule a place in heaven, it shall the lesse deminish yo[u]r Ladyships if my poore name be pr[e]serued about you, I knowe what dead Carkases thinges written are in respect of thinges Spoken, but in th thinges of this kinde, that Soule that inaminates them, never dep[ar]ts from them, the Spirritt of God that dictates them in the speaker, or writer, and is pr[e]sent in his Tounge, or hand, meets himselfe againe (as wee meete our selves in a glasse) in the Eyes, and Eares, and heartes, of the heareres, and Readers, and that spirrit wch is ever the same, and to an equall devotion makes a writting & a speaking Equall meanes to edificac[i]on, in one Circu[m]stance my preaching & writting this Sermon is too equall, that, yt yo[u]r Ladp heard in A horse voyce then you read in A Cou[r]se hand. Nowe but in thankefullnesse I shall lift vp my hands as Cleane as my infirmityes can keepe them and a voyce as cleere as his Spirritt shall bee pleased to tune, in my prayers for yo[u]r Ladp in all places of ye world wch shall eather Sustayne or burye

yo[u]r ladp humble seruant in Christe

Iohn Doone

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The Text
Whosoeuer shall fall on
Stone, shalbe broken, But on
Soeuer it shall fall it
grinde him to powder
Math: 21: 44:

Allmightie God made us for his glorie, and his glorye is not the glorye of a Tyrant to distroye vs, but his glorie is in our happynes, Hee put vs in a fayre waye towards that happynes in Nature in our Creation, that waye would haue brought vs to heaven, but then wee fell, and if wee consider o[u]r Selves onlie irrecoverablie, Hee put vs after into another waye, over thorney hedges, and ploughed lands through the dificulties and incombrances of all the Ceremoniall lawe, there was noe waye to heaven then but that, After that he brought vs a closer waye, by the Crosse, of Christ Iesus, and the Applicac[i]on of his gospell and thats our waye nowe, If wee compare the waie of nature and o[u]r
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waye, wee went out of the Waye at the Townes end, assoone as we were in it, wee were out of it, Adam dyed, assoone as he lived, & fell as soone as he was sett one foote, If wee compare the waye of the Lawe and ours, the Iewes and the Christians, their Synagogue was but as Gods forme, our Church, is as his dwelling house To verse 33: them Locauit v.ineam, He lett out his Vine to husbandmen and then Peregree profectus he went into a farr Cou[n]trye, he promised a Mesias, but deferred his Coming a long Tyme But to us Dabitur Reguum a kingdome is given, the vineard is changed into a kingdome heer’s a good imporovemt, and the Lease into an absolute deed of Guift, heer’s a good inlargmt of the terme, he gives, therefore he will not take awaye againe, he giues a kingdome, therefore there’s a fullnes and all sufficiencye in the guifte and he does not goe into anye farr Countrye but stayes wth vs to governe vs vsque ad Consumatione till the end of the world, Here therefore God takes all into his owne hands and he comes to dwell vppon vs himselfe to wch purpose he plowes vp o[u]r hearts and he builds vpon vs, vos dei Agni cultura et dei ædificium, you are gods husbandrye God Spake familiarlye and parrabolicallie many tymes in Scriptures, Of this Building p[ar]ticulerlye and principally in this place, where having intimated vnto vs the seuerall Benefitts we receive fro[m] Christ Iesus in that appellation, as he is a Stonne, he tells vs allsoe our dangers in misbehaving our selves, towards it, whosoever shall fall on this &c. Christ then is a Stonne, and wee maye runne into 2: dangers first wee maye fall vpon this Stonne, and then – this Stonne maye fall vpon vs, But yett wee haue a greate deale of Comfort presented vnto vs, in that Christ is pr[e]sented vnto vs as a Stonne for there wee shall fynd him, first to be the foundation Stonne, nothing can stand wch is not built vpon Christ, Secondlye to bee Lapis Angularis, a Corner stone, that vnites thinges most dis{united}, and then to be Lapis Iacbob the stone that Iacob slept vpon, fourthly to be Lapis Dauids, the Stone that Dauid Slew Goliah wth all, & lastlye to be Lapis Petræ Such a Stonne as is a Rocke, and such a Rocke as noe waters nor stormes can remove or Shake, Theis are benefites, Christ Iesus is a Stonne, noe firmenes but in him, a fundamentall stone, no building but on him, A Corner stone, Noe peecin{g} noe reconcilliac[i]on but in him, Iacobs stone, noe rest noe tranquilitie but in him, Dauids stone, No Anger, noe revenge but in him, and a Rockye stone, noe defence against troubles, & tribulatio[n] but in him, And vpon this Stone wee fall and are broken, and this Stone maye fall vpon vs, and grinde vs to powder/

Lapis First in the Metaphor that Christ is called a Stone the firmenes is expressed, for as much as he loved his Iohn 13: owne wch were in the world In finem dilexit eos saies St Iohn, he loved them to the end, and not to any p[ar]ticuler end, for any
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vse of his owne, but to their end, qui erant in mundo sayes Syrill Syrill ad distinctione[m] Angeloru[m] he loved them in the world, and not Angells, He loved not onlye them whoe were in a Confirmed estate of mutuall loving him too but even them whoe were themselves conceived in Sinne and then conceved all their purposes in Sinne too, the[n] who could haue noe clensing but in his blood. and when they were clensed in his bloud, an theire owne clothes would defile them againe, Them Iob 13: 29: whom by nature are not able to love him at all, and when by grace they are brought to love him, can expresse their love noe other waye, but to be glad that he was betrayed, and, scourged and Scorned, and nayled and crucyfyed, and to be glad that if all this were not allreadye donne, it might be donne yett, to long, & wish that if Christ were not crucifyed, he might be crucyfied now, (wch is a Strang manner of expressing love) those men he loved & loved vnto the end, men and not Angells, ad distinctionem mortuoru[m], Sayes Christome not onlye they atrackes whoe were dep[ar]ted out of ye world, whoe had loved him soe well, as to take his word for yir salvation, and had lived and dyed in the faithfull contemplac[i]on of a future promise wch they never sawe p[er]formed, but those who were p[ar]takers of the p[er]formance of all those p[ro]mises, those into the middest of whom he came in p[er]son, those vpon whom he wrought by his peircing doctrine, and his powerfull miracles, Those who for all this love not him, he loved loved et in finem he loved them to the end, It is much yt he should love them in fine, at their end, that he should looke graciouslye on them at last, that when theire Sunn setts, their Eyes faynt his Sunne of grace should arise, and his East should be brought to their West, that then in the Shaddowe of death the lord of liffe should quicken and inaminate their hartes, that when their last bell tolls, & calls them to their first Iudgmt (and first and last Iudgmt in his purpose is all one, the passing Bell and Angells trompe Sound all but one note, Surgite quo dormitis in puluere, arise yee that sleepe in ye dust, wch is the voyce of Angells, and Surgite qui vigillatis in plumis, arise yee that cannot sleepe in Fethers, for the pang of death wch is the voyce of the Bell, is in effect but one voyce, For God at the generall Iudgmt shall never reverse any p[ar]ticuler Iudgmente formerlye given, that God should then come to the Beds syde ad Sibilandum populu[m] saum as the prophett Ezechiell saith, to hisse Softlye for his Child to speake Comfortablie in his Eare, to whisp[er] gentlye to his dep[ar]ting Soule, and to drowne and overcome, wth this soft musique of his all the Clanger of the Angells Trumpetts, all the horro[u]r of the ringing Bell, all the Cryes and vociferac[i]ons of a distressed and distracted and scattering familye yea all the accusations of his owne Conscience and all the triumphant
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acclamations of the Devill himselfe, that god should loue a man thus in fyne, att his end and retorne to him then, though hee had Suffered him to goe astray from him before, is a great testymony of an vnexpectable love, but his love is not onlye in fyne at the end, but in finem to the end, all the waye to the end, He leaves them not vncal’d at first, he leaves them not vnacompanied in ye waye, he leaves them not vnrecompensed at last, That God who is allmightie Alpha and Omega first and last, that god is allso love it selfe, and therefore this love is Alpha and Omega, first Math: 14: 27 and last too, Consider Christs p[ro]ceeding wthPeeter in the Shipp in the Storme, First he suffered him to be in Some danger, but then he visitts him wth that strong assurance, Noli timere bee not affrayde, It is I, anie testimonye of his pr[e]sence rectifies all This putts Peter into that spirituall Courage and Confidence Iube me venire Lord bid me come to thee, He hath a desire to be wth Christ, but yett staies his bidding he putts not himselfe into an vnnessary danger wthout a Com[m]aundemt Christ bidds him and Peter comes, but yett though Christ were in his sight, and even in the Actuall exercise of his love to him, yett assoone as he sawe a gust a storme Timuit he was affrayde, and Christ letts him feare, and letts him sincke, and letts him Crye, but he directs his feare and his Crye to the right end, Domine saluu[m] me fac, Lord save me, and therevpon he stretched out his hand and saved him, God doth not rayse his Children to hono[u]r and great estates and then leave them, leave the[m] and expose them to be subiects and exercises of the Mallice of others, nor hee does not make them mightie, and then leave them, leave them vt glorietur in malo qui poteus est, that hee should thinke it a glorye to doe harme, hee doth impoverish and dishono[u]r his Children and then leave them, leave them vnsencible of that doctrine, that patience is as great a blessing as abundance, God gives not his Children health and then leaves them to a boldnes in surfitting, nor beautye, and then leaves them to a Confidence and opening themselves to all solicitac[i]ons nor valo[u]r, and then leaves them to a Spirritt of quarrellsomnes, God makes noe patterne of his workes, noe modells of his houses, hee makes whole peeces he makes p[er]fect houses he putts his Children into good wayes, and directs and protects them in those wayes for this is the Constancye and the perseverance of the love of Christ Iesus to vs, and he is called in this Text a Stonne, To come to the p[ar]ticuler benefitts, the First is that fundame[n] talis he is Lapis fundamentalis a foundation Stonne for oth[e]r fou[n]dac[i]on can noe man laye then that wch is layd wch is Christ Iesus. now when St Austine saies (as he doth in two or three seu[er]all I: Cor: 3: places) that this place of st Paule to the Corinthians, is one of those places wch st Peeter sayes quadam difficillia there
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are some thinges in St Paule heard to be vnderstood, St Aug: meaning is that the difficultie is in the next wordes, howe anye man should build haye or Stuble vpon soe good a foundac[i]on as Chr: how any man that pr[e]tends to beleeve in Christ should liue ill, for in the other there can be noe difficultie, how Christ Iesus to a Christia[n] should be the onlye fou[n]dacion. And therefore to place Salvation or damnation in Such an absolute decree of God as should haue noe relation to the fall of man and reparation in a Redeemer this is to remove this Stonne out of the foundation, For a Christian may be well content to begine at Christ, If any man therefore haue layd any other foundation to his Faith, or any other foundation to his actions, possession of great places, Allyance in great familyes, Strong places practise in Courts obligation vpon dependants, acclamations of people, if he haue layd other foundations, for pleasure or contentmts, care of health and Complexion, appliablnes in conversation, delightfullnes in discourses Cheerefullnes in disportings, interchanging of Secretts, and such other small wares of Courts and Cittyes as these are whoseover hath laid such a fou[n]dac[i]o[n] as theis must proceed, a{s} that generall did who when he receaved a beseiged Towne, to mercye vpon Condic[i]on that in signe of subiecc[i]on they should suffer him to take of one Rowe of Stones fro[m] their walls, he tooke a waye the lowest Rowe, the foundation and soe ruin’de and demolyshed the whole walls of the Cytie. Soe must hee that hath theis foundations, that is theis habits, divest the habite, roote out the lowest stone the generall and radicall inclination to theis disorders, For he shall never be able to watch and resist every p[ar]ticuler temptac[i]on if he trust onlye to his morrall Consta[n]cye Noe nor if he place Christ for the Roofe to cover all his Sinnes, when he hath donne them, his mercye works by waye of pardon after, not by waye of non abscante and priviledge to doe a Sinne before hand, but before hand he must be in the foundac[i]on in o[u]r Eye, when wee vndertake any particuler acc[i]on, in the beginning for there is his first place to be Lapis fundamentalis/

And then after wee haue Considered first him in yeAngularii foundation as wee are there all Christians he growes to be Lapis Angularis, to vnite those Christians wch seeme to be of divers wayes, dyvers aspects, dyvers p[ro]fessions togither, As we consider him in the foundacion then he is the roote of Faith, as we consider him in the Corner, there he is the roote of Charitye in Esay hee is both togither a Sure foundation and a Corn[er] stonne, as he was in that place of Esay Lapis Probatus I will laye Esay 28 in Syon a tryed Stonne, and in the Psalme Lapis reprobatus, a Stonne that the builders refused, In this Considerac[i]on
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he is Lapis Aprobatus a stonne approved of all sydes, yt vnites all sides togither, Consider first wth dyvers thinges he vnites in his owne p[er]son that he should be the Sonne of a woman, and yet noe Sonne of Man, that the Sonne of a woman should be the Sonne of God, that mans nature and inocencye should meete togither, a man that should not Sinne, that gods nature and mortalitye should meete togither, a God that must dye, Breiflye that he should doe and suffer soe many thinges Impossible as man, Impasible as God, Thus he was a Corner stonne, that brought togither natures naturallie incompatible, that he was Lapis Angularis a corner stonne in his p[er]son, Consider him in his offices as a Redeemer as a Mediato[u]r and soe he hath vnited God vnto man, yea Rebellious man to a Iealous god, hee is such a Corner stone as hath vnited heaven and Earth, Ierusalem and Babilon togither, thus in his p[er]son and thus in his offices, Consider him in his power and he is such a Corner Stone as yt he is the God of Peace and love and vnion and Concord, such a Corner stone as is able to vnite and reconcile (as it did Abraha[m]s house) a wiffe and a Concubine in one bed, a Coveteous Father and a wastfull Sonne, in one Familye, a Severe Magistrate & a licentious people in one Cittye, an absolute Prince & a Iealous people in one kingdome lawe and Conscience in one governemt, Scripture and tradition in one Church. If wee would but make Christ Iesus and his peace the liffe and Soule of all o[u]r acc[i]ons and all o[u]r purposes. If wee would myngle that Sweetnes and supplenes wch hee loves, and wch hee is in all our vndertakings If in all Controversyes, booke Controu[er]syes & sword Controu[er]syes wee would fitt them to him and see how neare they would meete in him that is how neare wee might come to be freindes, & yet both Sydes be good Christians then wee placed this Stone in his Second right place, whoe as he is a Corner stone reconcilinge god and man in his owne p[er]son, and a corner stone in reconcyling God and mankinde in his office soe he desires to be a Corn[er] Stone in reconciling man and man, and setting peace amongst o[u]r Selves not for worldye ends but for this respect that wee might all meete in him to love one another not because wee made a stronger p[ar]tie by that love, not because wee made a sweet[e]r Conversation by that love but because wee mett Closer by that love in the bosome of Christ Iesus, where wee must at last eith[e]r rest alltogither eternallye or be alltogither eternallye throwne out or bee eternallye sep[ar]ated, and dyvorced from one another/

lapis Iacob Having then received Christ for the fou[n]dation Stone wee beleeve aright and for the Corner stone wee interpreate Charitablye the oppinions and acc[i]ons of other men, the next is that he be Lapis Iacob a stone of rest &
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Securitye to our selves When Iacob was in his Iorney, he tooke Gen: 28: a stone, and that Stone was his pillowe, vppon that he rest slept all night &c resting vpon that stonne he sawe the ladder that reached from heaven to earth, it is much haue this egresse and regresse to god, to haue a sence of being gone from him when wee doe fall into p[ar]ticuler Sinnes, it is well if we can take hold of the first stepp of this ladder wth that hand of Dauid, Domine respice in Testamentu[m], O Lord Consider thy Covenau[n]t psal: 74: 20: if wee can re[mem]ber god of his Covenau[n]t to his people, and to their Seed, it is well, It is more if wee can clamber a stepp higher on this ladder too a Domine labia mea aperire, if wee come to open our lipps in a true Confession of o[u]r wretched Condic[i]on and of those Sinnes by wch wee haue forfeited our interest in that Covenau[n]t it is more, And more then that too, if wee Esay 16: 9: come to that Enebri ab o me lacrimis If wee overflowe and make o[u]r Selves drunke 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 vsque quo domine how Lord, O Lord shall I take councell in Mischeife having werines in myne heart, theis stepts, theis gradations towards God doe well, warr is a degree of peace, as it is the waye to peace, and these Colluctutions and wrestling wth God bring a man to peace wth him, But then is a man vpon this stonne of Iacob when in a fayre, and even and constant religious Cou[r]se of liffe he enters into his Sheets every night, as thoughe his neighbo[u]rs next daye were to shrowde and winde him in those Sheets, He shutts vpp his Eyes, every night as though his executours had closed them, and lyes downe every night; not as though his men were to call him vpp next morning to hunt, or to the next daies Sport or buisnes, but as though ye Angels were to call him, to the resurrecc[i]on and this is our third benefitt, as Christ is a stonne, wee haue securitie & peace of Conscience in him/

The next is, that he is Lapis Dauid, the Stonne lapis Dauid wth wch Dauid slewe Goliah, and wth wch wee may ou[er]come o[u]r Enemyes, Sicut Baculus Crucis ita lapis christi habuit typu[m] Augustyne Saies Augustin Dauids slinge was a tipe of the Crosse, & the Stone was a Type of Christ, we will chuse to insist vppon Spirritual Enemyes, Sinns and this is yt Stone yt enhables the weakest man to over throwe the Strongest Sinne if he p[ro]ceed as Dauid did, Dauid said to Goliah thou comest to mee wth a Sam: 14: 15: speare and wth a Sheild, but I come to thee in the name of god
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of the host of Isarell whom thou hast rayled vpon, If yu watch the approach of any Sinne, any Gyant Sinne yt transports thee most if thou apprehend it to rayse a gyant the Lord of hosts that there is a lowd and active blasphemy against god in everye Sinne, if thou discerne it to come wth a Sword or a speare p[er]swasions of advauncemt if thou doe it, threatnings of dishono[u]r if thou doe it not, if it come wth a Sheild wth p[ro]mises to cou[er] and paliate it, though thou doe it, if then this daiuid thy attempted Soule can put his hand into his bagg (as Dauid did, for quid Gregorye Cor hominis nisi saculus dei) a mans heart is that bagg, in wch god layes vpp all good direcc[i]ons) if he can but take into his Considerac[i]on his Christ Iesus, and sling out his workes his wordes his Com[m]aundemts, his merrits, this Goliah, this Gyant Sinne will fall to the Ground, And then as it is said of Dauid there, that he Slewe him when he had noe Sword in his hand and yet in the next verse, that he tooke his Sword & slewe him wth that, Soe even by the Considerac[i]on of what my Sauio[u]r hath donne for me, I shall giue this Sinne the first deaths wound, and then I shall kill him wth his owne Sworde his owne abhominac[i]on, his owne fowlenes shall make me detest him, If I dare but looke my Sinnes in the face If I tell him I come in the name of the Lord, if I shall consider my Sinne I Augustine Shall triumphe over it et dabit certanti victoriam qua[m] dedit certanti Icudaciam, that God that gaue me courage to fight will giue mee strength to overcome/

lapis petra The last benefitt wch wee consider in Christ as he is a Stonne, is that he is Petra a Rocke, the Rocke gaue wat[e]rNumb: 20: to the Israellits in the wildernes, and he gaue them honie out Dew: 32: 13: of the Stonne, and oyle out of the hard Rocke, Now whe[n] Paule Saies that our fathers drunke of the Same Rocke as wee, hee 1: Cor: 10: adds yt that Rocke was Christ, Soe that all temporall & all Spirituall Blessings to vs and to the Fathers were all conferred vpon vs in Christ, But wee consider not now any miraculous producc[i]on from the Rocke but that wch is naturall to the Rocke, that it is a firme defence to vs, in all tempests in all afflictions, in all tribulac[i]ons and therefore Laudate dominu[m] Esay: 42: 11: habitatores Petra saies the prophett, you that are Inhabitants of this Rocke, you that dwell in Christ, and Christ in you, you that dwell in this Rocke, prayse yee the Lord blesse him and magnifye him for ever, If a Sonne shall aske bread of his Father, will he giue him a stone, was Chr: question, yes O blessed Father wee aske noe other answere to o[u]r petition noe better satisfacc[i]on to o[u]r necessitye, then when wee saye, Da nobis hodie panem, giue vs this daye o[u]r dayly bread, that thou giue vs this Stone, this Rocke thy Selfe in thy Church for our direction thy selfe is the Sacrament, for o[u]r refection, what hardnes soe
[catchword(s): ever]

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euer wee fynde there, all shall be of easye digestion and good nourishmt to vs, Thy holye Spirrit of patience shall comaund theis Stones, to be made bread, and wee shall fynd more iuce, more marrowe, in thes Stones in those afflictions, then worldly men Shall doe in the softnes of their oyle, in the Sweetnes of their hony in the Cherefullnes of their wyne, For as Christ is o[u]r foundac[i]on, wee beleeve in him and o[u]r Corner stone, wee are at peace wth all the world in him, As he is Iacobs Stone, giving vs peace in our Selves, and Dauids Stone, giving vs victorye over o[u]r Enemyes, soe he is a Rocke of Stone, noe afflicc[i]on, noe tribulac[i]on shall shake vs, and soe wee haue passed through all the benefitts proposed to be Considered in this first parte/

It is Some degree of thankfullnes to stand long Second parte in the Contemplac[i]on of the benefitts wch wee haue receaved and therefore wee haue insisted this long vpon the first parte, but it is a degree of Spirrituall wisedome too, to make hast to the Considerac[i]on of o[u]r dangers, and therefore wee come now to them, wee maye fall vpon this Stone and be broken, this Stonne maye fall vpon vs and grynde vs to powder, And in the first of theis we must consider, Quid cadeue, what the falling vpo[n] this Stonne is. and Secondlye Quid frangi what it is to be broken vppo[n] it, and then thirdlye the latitude of this vnusquisque, that whoseover falls soe is Soe broken, First then because Christ loves vs to the end, therfore wee will never put him to it, never trouble him till then, As the wiseman said of Manna that it had abundance of all pleasure in it, & was meete for all tasts (that is) as expositers interprett it, ytManna wisdom 16: 24 tasted to every man like that, wch-every man liked best. Soe hath this Stonne Chr: Iesus abundance of all quallityes of Stone in it, as is such a Stonne to every man, as he desires it should bee, vnto you yt beleive Saith St Peter it is a pretious Stone, but to the disobedient a Stone 1: pet: 2: 7: to stumble at, For if a man walke in a Gallery where windowes & tables, and statues are all of marble, yet if he walke in the darke or blindfold or Careleslye he maye breake his face as dangerouslye against that ritch Stone as though it were but bricke, Soe thoughe a man walke in the true Church of God in that Ierusalem which is discribed in the Revelation, the foundac[i]on, the gates, ye walles, all pretious Stone, yet if a man bring a misbeleefe a misconceipt that all this Religion is but a part of Civill governemt, and order, If a man be Scandalized at that humilytie, that patience, yt povertye, that lowlynes of Spiritt, wch the Christian Religion inclines vs vnto, if he will Saye, Rex Isarell, If Christ wilbe Kinge let him come downe from the Crosse and then wee will beleeve in him lett him deliver his Church from all Crosses, first of doctrine, then of p[er]secution and then wee will beleeve him to be kinge, If we will saye Nolumus hunc regnare, wee will admitt Christ, but we will
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not admitt him to Raigne over vs as king If he wilbe content wth a Consulshipp wth a Colleagueshipp that he and the world may Ioine in the Governemt, that wee maye guie the weeke to the world and the Saboath to him, that wee maye giue the daye of ye Saboath to him, and the night to our licentiousnes, that of the daye we may giue the forenoone to him, and the afternoone to o[u]r pleasures, If his will serue Christ wee are content to admitt him but Nolumus regnare wee will nowe of that absolute power that whether wee eate or drinke or whatsoever wee doe wee must be troubled to thinke on him, & respect his glorye in every thinge If he will saye precepit Angelis God hath given vs in Charge to his Angells, and therefore we neede not to looke to o[u]r owne wayes, he hath locked vs up safelye, & lodged vs softlye vnder an eternall elecc[i]on, and therefore wee are sure of Salvation, If he will walke thus blindlye, violentlye, willfullye, negligentlye in the true Church though he walke among the Saphyres and Pearles, and Chrisolites wch are mention[n]ed there that is in the outward Comunion and fellowshipp of Gods Saincts, yett he maye bruise and beate and batter him selfe, as much against theis as against the Stone Gods of the heathen, or the stone of Idolls of ye  Papists, For first the place of this falling vpon this Stonne, is the true Church Qui iacet in terra, He that is allready vpon the grownd can fall noe lower, till he fall to hell, but he whom god hath brought into his Church, if he come to a Confident Securitye that he is gone farr enough in theis outward arts of Religion, he falls though it be vpon this Stone/

This is the place then the true Church, the falling it selfe (as farr as will fall into our tyme of Considerac[i]on nowe) is a falling in to Some p[ar]ticuler Sinne but not Such as quenches o[u]r Faith, wee St hierome fall soe as wee maye rise againe, St Hierome expresses it soe, qui cadit et tamen Credit, he that falls but yett beleeves, reseruatur per penitentiam ad Salutem yt man is reserved by gods purpose to some by repentance to Salvac[i]on, for this man that falls here, falls not Soe desp[er]atlye as he that feeles nothing betweene hell and him nothinge to Stopp at, nothing to Checke him by the waye Cadit super he falls vpo[n] Something, nor he falls not vpon flowers to wallowe and tumble in his Sinne, nor vpon feathers to rest and Sleepe in his Sinne, nor into a Cooling River, to disport and refresh and strengthen himselfe in his Sinne, but he falls vpon a Stonne where he maye receave a bruse a paine vpon his fall, a remorse of that Sinne, that he is fallne into and in this fall o[u]r infirmitye appeares three wayes the First is Impingere in lapidem, for though he be vpon the right Stone in the true Religion and haue light enough, yet impingimus meridie as  Esay 50: 10: the Prophett saies, even at noone wee stumble, wee haue much more light by Christ, being Come, then the Iewes had, but wee are sorrye wee haue it, when Chr: hath said to vs for better vnderstanding of the lawe, He that lookes, and lusts hath Comitted adulterie, he that Covets hath stolne, he that is angrie hath murdered wee stumble at this and wee are scandalized wth it, and wee thinke yt other Religions
[fol. 92r]
are gentler, and that Christ hath dealt hardlye wth vs, and we had rather Chr: had not said Soe, wee had rather he had left vs to o[u]r libertye and discretion to looke and Couet and to giue a waye to our passions, as wee should fynd it most to conduce to o[u]r Ease, and to our ends, and this is impingere to stumble, not to goe in an equall & even place, not to doe the will of God Cheerefullye, and a Second degree is Calcitare to licke to Spurne, at this Stone, to bring some p[ar]ticuler sinne and some p[ar]ticuler lawe into Comparison, to debate thus, If I doe not this nowe, I shall never haue such a tyme, If I slipp this I shall neu[er] haue the like opertunitye, If I wilbe a Foole now I shall be a begger all my liffe, and for the lawe that is against it, ther’s but a litle evill for a great deale of good, and there is a great deale of tyme, to recou[er] and repent that litle evill, Now to remoue a stone wch was a lande marke, and to hide and Cover that stone, was all one falt in ye lawe, to hide the will of god from o[u]r owne Consciences wch excuses, or extenuations, this is Calcit.rare as much as wee can to spurne ye Stone, the land marke out of the waye, But the fullnes and accomplishmt of this is in the third word of the Text Cadera he falls as a peece of monye falls into a River wee heare it fall and we see it sincke, and by and by wee see it deeper, and at last wee see it not at all, Soe noe man falls at first into any Sinne; but he heares his owne fall, there is a tendernes in every Conscience at begining, at the entrance into a Sinne, and he descernes a while the degrees of sincking too, but at last he is out of his owne Sight, till he meete this Stone, Some hard reprehension some hard passage, of a Sermon Some heard Iudgmt in a Prophett, Some Crosse in the world, Some thing from the Mouthe or Some thing from the hand of God yt breakes him he falls, he falls vpon this Stone and is broken, Soe that to be broken vpon this Stone, is frangi is to come to this Sence, that though o[u]r integritye be lost, yt wee be no more whole and entire vessells, yet there are meanes of peecing vs againe, though wee be not vessells of inocencye, (for whoe is Soe) and for yt enter not into Iudgmt wth any of thy Servants O Lord, yet wee may be vessells of repentance, acceptable to God and vsefull to his Service, for when any thing falls vpon a stone, the harme yt it s.uffers is not allwayes, or not onlye according to the proporc[i]on of the hardnes of yt wch it fell vpon But according to the height yt it fell from, and yt violence yt it is thowne wth If they fall, whoe fall by Sinns of infirmitye, should referre onely to the Stone, they fell vpon, the mtye of God being wounded and violated in every Sinne, every Synner would be broken to peeces and ground to powder But if they fall not from to farr a distance, if they haue lyved wth in any nearenes, anie Considerac[i]on of god, if they haue not falne wth violence take hart and force in the waye, growne Confident in the practise of their Sinne, If they fall vpon this Stone, Synne and stopp at Christ, this shall breake them breake their force and Confidence, breake their pr[e]sumption and securitye, but it shall leave enough in them for ye holye Ghost, to revnite to his Service, yea even the Sinne it selfe Cooperabitur
[fol. 92v]
Rom: 8: 28 in bonum, as the Apostle saies, the very fall it selfe shall be an occasion of his risinge, And therefore though St Augustine seeme St Augustine to venter farre, it is not to farre, when he sayes Audeo dicere, it is bodlye said, and yet I must saye it, vtile est cader.e in aliquo.d manifestu[m] Pecatum, a Sinner falls to his advantage, that falls into some such sinne, as by being manifested to the world manifests his owne Sinnefull estate to his owne Sinfull conscience too, It is well for that man yt falls Soe, as that he maye thereby the better looke to his stepping aft[e]r, Dicet St Barnard D[omi]no susceptor meus es tu Saies St Barnard that man hath a newe title to God, a newe name for God, All Creatures (as St Barnard inlarged this meditac[i]on) can Saye Creator meus es, tu, Lord thou art my Creator, all lyving Creatures can saye, Pater meus es tu, thou art my Sheapard thou giuest mee meate in due season, All men can saye Redemptor meus tu es, thou art my Redeemer. But onlye hee wch is fallen and fallen vpon this Stone can saye Susceptor meus es tu, onlye he whoe hath bine, overcome by a temptat[i]on and is restored can saye, Lord thou hast supported mee, thou hast recollected my Shivers, and revnited mee, onlye to him hath his Stone expressed both Abilities of Stone, First to breake him wth a sence of his Sinne and then to give him rest and peace vpon it/

Now then is this parte this circu[m]stance more Quicunq[ue] Cadit, whoseover falls where the Quicunq[ue] is, vnusquisque whosoeu[er] falls, that is whosoever he be that falls, Quomodo de cælo, Lucifer saies Esay 14: 12: the prophett wonder at that, how Lucifer could fall having nothing to tempt him (for soe many of the Auncient interprett that place, of the fall of the Angells, and when the Angells fell then were noe other Creatures made) But quid est homo, aut filius hominu[m], since the Father of man Adam could not, how shall the Sonnes of that inheritance his weaknes, and contract more and contribute theire temptations to one another hope to stand, Adam fell, and he fell along farre of, for he could see noe stone to fall vpon, when he fell there was noe Such Messias noe such meanes of reperation p[ro]posed, nor p[ro]mised when he fell, the blessed virgin and forerunner of Chr Iohn Baptist, fell too, but they fell prope, nearer hand, they fell but a litle waye, for they had this Stone in a p[er]sonall pr[e]sence, and their faith was allwayes awake in them. But yet hee and shee and they all fell in to some sinne Qui cumq[ue] Cadit is vnusquisq[ue] Cadit, who Soever falls, is whosoever hee bee, he falls, and whoseover falls too, as we said before is broken, If he fall vpon some thinge, not to an infinite depth, if he fall not vpon a soft place, to a delight in Sinne, but vpon a Stone, and this Stone, none harder Sharper ruggeder, then this, not into a diffidence or distrust in Gods mercye, he that falls Soe and is broken Soe, comes to a remorcefull a broke[n] and contrite hart, he is broken to his advantage, left to a possibility, yea left to a neerenes of being peeced againe, by the word by the Sacraments, and by the other medicinall instituc[i]ons of Chr: in his Churche/

3: parte Wee must end onlye wth touching vpon the third p[ar]te vpon whom this Stone falls, it will grinde him to powder, when whe wee shall onelye tell you first quid Conteri what this grinding is, and then quid cadere what the falling of this stone is, and
[catchword(s): breiflye]

[fol. 93r]
breifelye this grinding to powder, is to be brought to that desp[er]ate and irrecoverable estate in Sinne, as yt noe medicinall Correction fro[m] God, noe breaking, noe boweing, noe melting noe moulding, can bringe him to any good fashion. When god can worke noe cure, doe noe good vpon vs, by breaking vs, not by breaking vs in our health, for wee will atribute that to weaknes of Stomacke, to surfet, to indigistion, not by breakinge vs in our estates, for wee will impute that to falsehood in Servants to oppression of great adversaryes, to Iniquitye of Iudges, not by breaking vs in our hono[u]rs for wee will accuse for that, factions and practises and supplantation in Court, when god cannot breake vs wth his corrections, but that wee will attribute them to some naturall, to some accidentall causes, and never thinke of gods Iudgmts, wch are ye true cause of these afflicc[i]ons, when god cannot breake vs by breaking o[u]r backs, by laying on heavye loades of Calamities vpon vs, nor by breaking o[u]r hearts by puting vs into a Sadd and heavye and fruitles Sorrowe & Melancholly for those worldlye lustes, then he comes to breake vs by breaking o[u]r necks, by casting vs into the bottomeles pitt, and falling vppon vs there in his wrath and indignation. Cumuniam eos in puluerem sayth hee, I will beat psal: 18: 42: them as Small as dust before the winde, and treade them as flatte as claye in the Streets. The breaking there of shall be like the breaking of a potters vessell wch is broken wth out pittye, noe pittye from God, Esa: 30: 14: nor shall any man pittye them in the breaking thereof (saith ye Prophett further) there is not found a sherd to take fire at the hearth, nor to take water at the Pitt, That is they shalbe incapable of any beame of grace from heaven, of any sparke of zeale in themselves not a sheard to fetch fire at the hearth and incapeable of any dropp of Chr:  bloud, fro[m] heaue[n] nor of any Contrition in them selves, not a sheard to fetch water at the pitt I will breake them as a potters vessell, quod non potest instancari Saies God in Ieremie there shalbe noe possible meanes (of those meanes Ierem: 19: 11: wch God hath ordained in his Church, to recompart them againe noe voyce of Gods word shall drawe them noe threatning of gods Iudgemtmts shall drive them, noe Censure of Gods Church shall fitt them shall ogment and glue them to Christs bodye againe, In temporall blessings he shall become thankfull In temporall afflictions he shall become obdurate & theis two shall serue as the vpper or nether stone of a mill to grinde this Reprobate Sinner to powder/

Lastlye this is to be donne by Christ falling vpon him & wthCadere that? I knowe some expositions take this to bee, but the falling of Gods Iudgments vpon him, in this world, but in this world there is no grinding to powder, All gods Iudgmts here (for any thinge that wee can knowe,) haue the nature of Phisicke in them, and noe man is here so absolutely broken in peeces, but that he maye be revnited wee must Choose therefore to followe the au[n]cients in this that the falling of this stone vpon this Reprobate is Chr last and irrecoverable falling vpon him in his last Iudgmt, That when he shall wish the hills might fall and Cover him this stone shall fall and grinde him to powder, he shalbe broken and bee noe more found saies ye Prophett, yea hee shalbe broken and bee noe more sought, noe man shall Dan: 11: 18: consider him, what he is nowe or remember him what he was before for that Stone wch in Daniell was cutt out wth hands (wch was a figure of Chr: (who came wthout ordinarye generac[i]on when yt great Image was to be overthrowne, broke not an arme, or a legg, but brake the whole Image in peeces, and it wrought not onlye vpon the weake p[ar]ts, but it broke all ye Claye, the Iron, the brasse the Silver the gold, Soe when this Stone falls,
[fol. 93v]
this when Christ comes to Iudgment, hee shall not onlye condemne him for his Claye, his earthlye and couetuous Sinne, not for his Iron his revengefull and oppressing and rustie Sinnes, nor for his brassye his Shyning and glisteringe Sinnes, wch he hath fyled and polished, but he shall fall vpon his Silver and gold, his religious his pretious Sinnes, his hipocriticall hearing of Sermons, his pharasaycall givinge of almes, and aswell his Subtill Counterfeiting of Religion, as his Athesticall opposing of Religion, This stone Christ him selfe shall fall vpo[n] him, and a shower of other Stones shall oppresse him too, Sicut pluit psal: 11: 6: lequeos saies Davyd as god raigned Snares and Springs vpo[n] them in this world, abundance of temporall blessings to be occasion of Sin vnto them, Soe Pluet grandinem hee shall raigne such hailestones vpon them, as shall grinde them to powder, there shall fall vpo[n] them the naturall lawe wch was written in his hearte, and did rebuke him then, when he prepared for a Sinne; there shall fall vpon him the written lawe wch cryed out from the mouthes of the Prophetts in theis places to avert him from Sinne, there shall fall vpon him thos Sinnes wch he hath done, and those Sinnes wch he hath not done, if nothing but want of meanes and opportunitye hindred him from doing them, there shall fall vpon him those Sinnes wch he hath done after anothers dehortac[i]on and those wch others haue done aft[e]r his provocation, there the Stones of Nyniuie shall fall vpon him, and of as many Citties as haue repented wth lesse p[ro]porc[i]ons of mercy and grace then god afforded him, There the Rubbage of Sodome and Gomorha shall fall vpon him and as manye Citties as in their ruyne might haue beene examples to him. All theis Stones shall fall vpo[n] him, and to add weight to all theis Ch: Iesus himselfe shall fall vpo[n] his Conscience wth vnanswerable questions and grind his Soule to Rom: 2: 11: powder But hee that overcometh shall not be hurte by the Second death Hee that fells his fall vpon this Stone shall never feele this Stone fall vpon him, hee that comes to remorcenes earlye & earnestlye after a Sinne, and Seekes by ordinarye meanes his reconcilliac[i]on to god in his Church is in the best estate that man can be in nowe, For howseover wee cannot saie, that Repentance is as happy estate as Innocence, yet certainelye every p[ar]ticuler man feeles more Comfort and spirrituall Ioye after a true repentance for a Sinne, then he had in yt degree of inocence, wch he had before he comitted that Sinnes, And therefore in this case allsoe wee maye safelier repeate those words of St Aug. Audeo dicere, I dare be bold to saye, that many a man hath beene the better for some Sin Allmightie God whoe gives vs that Civil wisedome to make vse of o[u]r Enemyes, give vs allsoe this heavenlye wisdome to make yt vse of o[u]r p[ar]ticuler tymes, that hereby o[u]r owne wretched condic[i]on in o[u]r Selfe and o[u]r meanes of reparation in Chr: Iesus maye bee manifest vnto vs To whom wth the blessed Spirritt &c

of a Sermon of docter
preach’d at ye Cockpit


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


Transcription of sermons 1-15 by Emma Rhatigan.

Transcription of sermon 16 by Mary Morrissey

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

Manuscript description by Mary Morrissey.

Transcription coded by Sebastiaan Verweij.


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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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


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

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

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