OESJD VI.8; on Luke 23.34

[fol. 1r] Luke 23.24: Father forgiue them, for they knowe not what they
doe./

The Word of god is either the coeternall and coessentiall sonne, or sauior, which tooke fleshe (verbum caro factum) or it is the spiritt of the mouth by wch wee liue, and not by bread onlie, and soe in a large acceptation euerie truth is the word of god, for truth is vniforme, and irrepugnant, and indiuisible, as god, omne verum est omni vero consentiens, more strictlie the word of god, is that, wch god hath vttered, either in writing, as twice in the Tables of Moses, or by the ministerie of Angels, or prophetts in word; or by the vnborne, in action, as in John Baptists exultation within his mother; or by newe borne, by the mouthes of babes and sucklings; or by things vnreasonable, as in Balaams Asse; or insensible, as in the whole booke of Creatures. The heauens declare the glory of god. But nothing is more prop[er]ly the word of god to vs, then that wch god himself speaks in those organs and instruments, wch himself hath assumed for his chiefest worke, or redemption. for in creation, god spoke: but in redemption, hee did; and more hee sufferd; and of that kind are these words: God in his chosen man=hood sayeth, father forgiue them./

These words shallbe fittliest considered, like a goodly Pallace, if wee rest a little, as in the outward Court, vpon consideration of prayer in generall, and then drawe neere the viewe of the Pallace in a second Court, considering this speciall prayer, in generall all the full of the whole Pallace. Thirdly wee will passe through the chiefest roomes of the Pallace it self, and then insist vppon foure stepps: First of whom hee beggs (Father) Secondly what hee asks (forgiue them) thirdly that hee prayeth vpon reason (for) fourthlie [fol. 1v] what the reason is (they knowe not) And last of all going into the backside, wee will cast the obiection why Luke only remembers this prayer, wch as it seemes by the punishment continued vpon the Jewes to this daye; was not obtayned at gods hands.

Soe therefore prayer is or first entrie; for where it is said aske and it shall bee giuen thee, it is alsoe said knocke and it shall bee opened, sheweing that by prayer our Entrance is and not the entrye onlye, but the whole house. my house is the house of prayer. of all the Conduitts and Conveyances of gods grace to vs, none hath been soe little subiect to cauillations, as this of prayer. The Sacraments haue fallen into the hands of flatterers, and robbers: some haue attributed too much to them: some detracted: some haue painted them, some haue withdrawen their naturall complexions. It hath been disputed, whether they bee, howe many there bee, what they bee, and what they doe. The preaching of the word hath been made a servant to Ambition, and a shopp of many mens newe fangled wares. Allmost everie meanes betweene God and man suffers some adulteratings, and disguises: but prayer, least; for we may thinke prayer; it may bee vocall, for we maye speake prayer: it maye be actuall, for wee may do prayer, for deeds haue voice. The vices of Sodome did crie and the Almes of Toby, And if it were proper for John in the first of the Reuelation to turne backe to see [fol. 2r] a voice: it is more likely god will looke downe to heare a worcke, soe then to doe the office of yor vocation sincerely, is to praye. howe much the favorites of Princes and great Personages labor, that they may bee thought to haue been in priuate conference wth the Prince: And though they bee forced to waite vpon his purposes, and talke of what hee will, how fain would they bee thought to haue sollicited their owne, or their Dependers businesse with the Prince of Princes, that everie man may bee truly and the sooner, the more begger hee is: for noe man is heard heere vnder forma pauperis, where wee may talke wellcomelie of everie ones affaires, and bee sure to speed: you Cannot whisper soe lowe alone in yor Chamber, but hee heares you; nor sing soe loud in the Congregation, but hee distinguisheth you: hee grudgeth not to bee chidden, and disputed wth by Job, the Arrowes of the Almightie are in mee, and the venome thereof hath drunck upp my spiritt. Is my strength the strength of stones, or my flesh the flesh of brasse? nor to bee directed and councelled by Jonas, who was angrie and said, did not I saye when I was in my Country, thou wouldst deale thus? And when the Lord said, doest thou well to bee angrie, hee replyed, I doe well to bee angrie to the death. Nor allmost to bee threatned and neglected by Moses: Doe this, or blott my name out of thy bookes. It is an honor to saye to servants doe this, but to say to god Domine fac hoc, and prevaile is more, and yett more easilie obtayned. god is replenishinglie everie where, but more Contractedly and workinglie in the Temple. since then everie rectified man is the temple of the Holy ghost, when hee prayes, it is the holy=ghost that praies, and what can bee denied where the asker giues: hee plaies with vs as Children, and shewes vs pleasing things, that wee may crie for them, and haue them. [fol. 2v] beefore wee call, hee answears vs: and when wee speake hee heares. Isay. 65.24 soe Isayeh. 65.24. Physitions obserue some simptomes, soe violent that they must neglect the disease for a tyme, and labor to cure the accident: As in burning feauers, in dysentries soe in the sinfull Consumption of the soule, a stupiditie and indisposition to prayer must first bee cured: James 4.2 For they lust, and haue not, beecause they aske not. James 4.2. The adulterous mother of the three great brethren, Gratian, Lombard, and Comester, being warned by her Confessors to sorrowe for her fact, shee said shee could not, beecause her fault had soe much profited the Church, At least said hee bee sorrie, that thou canst not bee sorrowfull: Soe whosoeuer thou bee that canst not readilie praye, at least pray that thou mayst praye. for as in bodilie, soe in spirituall diseases it is a desperate estate to bee speechlesse. It were unmannerlynes to hold you longer in the Entrie: one turne in the innermost Court of this special prayer in generall, and soe enter the Pallace, this is not a prayer for his owne ease, as that in his agonie seemes, it hath none of those infirmities wch curious Schismaticques find in that, noe suspition of ignorance as their if it be possible noe tergiuersation nor abandoning the noble worke hee had begunne, as theire. (Lett this cupp passe) It is not an exemple or forme for vs to imitate preciselie (otherwise then in the Doctrine) as that prayer Math. 6. wch wee Call the Lords prayer, not beecause hee said it, for hee could neuer saye, forgiue vs or trespasses, but because hee com[m]anded vs to saie it. for though by Math: who sayes, after this manner praye, wee seem [fol. 3r] not bound to the words; yett Luke sayth when yee praye saye Our father &c. but this is a prayer of God to God, not as the Talmudist Jewes faine god to pray to himself, sit voluntas mea, vt misericordia mea, superet iram meam: But as when forraine merchandize is imported, the Prince may permitt or inhibitt his subiects to buy it. Our blessed Sauior arriuing in this world fraighted wth saluation (a thinge wch this world had neuer power to haue without him) except in that short tyme betweene mans creation, and his fall, hee by this prayer beggs it euen to those despisers of it, it may bee com[m]unicable, and that their ignorance of the value of it, may not depriue them of it; teaching that by example heere, wch hee gaue in precept before. Math. 5.44 Math: 5.44. praye for them that persecute you, that you may bee the Children of yor father, wchis in heauen. Therefore doeing soe nowe, hee might well saye; Father forgiue them, wch is the first roome of this glorious Pallace. And in this contemplation O, my vnworthy soule thou art presentlie in the presence, noe passing of guards, noe ushers, noe examination of thy degree and or habitt, the Prince is not asleepe, nor priuate, nor wearie off giuing, nor referrs to others, hee putts thee not to prevaile by Angells, nor Archangells, but least anie thing might hinder thee from coming to his presence, his presence comes into thee, And least Matie should dazle thee, thou art to speake but to thy father, of wch word (Abba) the roote is (to will) from wch roote the fruite allsoe must bee (willingnes) and propensenes to grant. God is the father of Christ. by that [fol. 3v] mysticall and eternall vnexpressable generation wch neuer began nor ended. of wch incomprehensible misterie, Moses and the ancient prophetts speake soe little, and soe indirectlie that till the Dawning of the Daye of Christ, after Esdras tyme, those places seemed not to bee intended of the Trinitie, nay a good while after Christ they were but tenderlie applied to that sence. And at this tyme the most of the writers in the reformed Church, considering that wee neede not such farre fetcht, and such forced helpes, and wthall, waighing howe well the Jewes of theise tymes are prouided with other expositions of theise places, are verie sparing in vsing them, but content themselues modestlie heerein, with the testimonie of the newe testament: truly this misterie is rather the obiect of fayth, then reason, And it is enough that wee belieue Christ to haue ever been the sonne of god by such generation, and or selues by adoption, soe that god his father to all, but yett soe that though Christ saie John 10. John. 10. My Father is greater then all, hee adds, I and my father are all one, to shewe his eternall intrest: and John 12. John. 12. hee seemes to putt a difference I goe to my father and yor father, my god and yor god, the Romaine stories haue, that when Claudius sawe it conduce to his end to gett the Tribuneshipp of wch hee was incapable because a Patrician, hee suffered himself to bee adopted, but against this Adoption two exceptions were found, one that hee was adopted by a man of lower rancke a Plebeian, wch was unnaturall, and by a younger man then himself, wch tooke awaye the representation of a [fol. 4r] father: but or adoption is regular, for first wee are made the sonnes of the most high, and of this allsoe by the anctient of dayes There was noe one word by wch hee could haue soe nobly maintained, his dignitie kept his station, iustified his cause; and withall expressed his humilitie and charitie, as this (father) they crucified him for sayeing himselfe to bee the sonne of god, and in the middst of torment hee both professed the same still, and lett them see that they haue noe other waye of forgiuenes but that hee is the sonne of the father, for noe man cometh to the father but by the sonne. And at this voice (father) O most blessed Sauior, thy father wch is soe fully thine, that for thy sake hee is ours too, wch is soe wholly thine, that hee is thy self which is all mercye, yett will not spare thee: all Justice, yett will not spare vs destroye vs. And that glorious Armye of Angells wch hitherto by their owne integritie maintained their first and pure condition, and by this worke of thine nowe neare co[n]sumatum est attend Confirmac[i]on an infallibilitie of ever remaining soe. And that faithfull Company of departed Saints to whome thy merritt must open an eare inward and familiar roome in thy fathers kingdome, stand all attentiue to heare what thou shalt aske of this father. And what shall they heare? what doest thou aske? forgiue them, forgiue them; must Murderers bee forgiuen? must the offenders aske it? and must a father grant it? and must hee bee sollicited and remembred by the name of a father to doe it? was not thy passion enough, but thou must have Compassion? [fol. 4v] And is thy mercy soe violent, that thou must haue a fellowe feeling of their im[m]inent afflictions, before they haue anie feeling? The Angells might haue expected a present imployment for their destruction, the Saints might bee out of feare that they should bee assumed,or mingled in their fellowshipps; but thou wilt haue them pardoned, and yett doest not out of thine owne fullnes pardon them, As thou didst the theefe vpon the crosse, beecause hee did allreadye confesse thee, but thou tellest them they may bee forgiuen, but at thy request, and if they acknowledg their Advocate to bee the sonne of god: father forgiue them, I that cannot reuenge thy quarrell, cannot forgiue them; I that could not bee saued, but by their offence could not forgiue them; And must a father Allmightie, and well pleased in thee forgiue them? thou art more charitable towards them, then wee by thy directions may bee to our selues. Wee must praye for or selues limitedlye, forgiue vs, as wee forgiue, but thou wilt haue their forgiuenes illimited, and vnconditioned, thou seemest not soe much as to presume a repentance wch is soe essentiall and necessarie in all transgressions as where by mans fault the actions of god are directed from his appointed ends. God himself is content to repent the doeing of them, as hee repented first the making of man, and then the making of a King, but god will haue them within his armes of a generall pardon, and wee are all delivered from or debts: for god hath giuen his word for vs, his Coessential word for vs all, and though as in other prodigall debts the interest exceeds the [fol. 5r] principall, or actuall sinnes exceed or originall, yet god by giuing his word for vs hath acquitted vs of all: but the affections of or Sauiour are not inordinate nor irregular hee hath (for) for his prayer, for=giue them, For &c. And where hee hath not this (For) as in his prayer, in his Agonye, hee quicklie interrupts the violence of his request, with a (but) father lett this Cupp passe, but not my will. In that forme of prayer wch himself taught vs hee hath appointed (for) on gods part, wch is euer the same unchangeable, for thine is thy kingdome, therefore supplications belonge to thee, the power, thou openest thy hand, and fillest euerie liuing thing, the glorie, for thy name is glorified in thy grants. But because on or part the occasions are variable hee hath left ors to or religious discretion, James 4 for when it is said James. 4. you lust, and haue not, because you aske not, it presentlie followes, you aske and misse, because you aske amisse. It is not fitt for euerie priuate man to aske much meanes (for) hee would doe much good, I must not praye, Lord put into my hands the strength of Christian Kings (for) out of my zeale I will imploy thy benefitts vnto thy advantage, thy souldiers against thy Enemies, and bee a banke against the deluge, wherewth thy Enemie the Turk threatens to ouerflowe thy people. I must not praye Lord fill my hart with knowledge and vnderstanding (for) I would compose the schismes in thy Church, and reduce thy garment to the first [fol. 5v] and continuall seamlesse integritie, and redresse the easines and oppression of Judges, and officers: but hee gaue vs conuenient scantling for or (fors) who prayed giue mee enough (for) I may else dispaire, giue mee not too much (for) soe I may presume. of schoolemen, some affirme prayer to bee an Act of or will. for wee would haue that wch wee aske: others of or vnderstanding, for by it wee ascend to god, and better our knowledge, wch is the proper aliment and food of or vnderstanding, soe it is a perplext case: But all agree it is an Act of or reason, and therefore must bee reasonable, for only reasonable things can pray. For the beasts and Rauens I Psalm: 147.9 Psal. 147. 9. are not said to praye for food, but to crie. Two things are required to make a prayer, Pius affectus wch was not the Deuills request Math: 8.31 Math: 8.31. Lett vs goe into the Swine; nor Job 1.2 Job 1. 2. stretch out thy hand, and touch all he hath, and stretch out thy hands, amd touch his bones: And therefore these were not prayers. And it must bee of Rerum decentium: for or gouernment in that point, this may enforme vs, that wch is absolutelie good, as remission of sinnes, wee may absolutelie begg: And soe to escape things as absolutelie ill, as sinne. But meane and indifferent things quallified by the Circumstances, wee must aske conditionallie; and referringlie to the giuers will. 2 Corinth: 8 for 2 Corinth: 8. when Paul begged stimulu[m] carnis to bee taken from him. It was not granted, but he had this answere, my grace is sufficient for thee: Lett vs nowe not in curiositie but for instrucc[i]on, consider, the reason (they knowe not what [fol. 6r] they doe) first, if ignorance excuse; then if they were ignorant, hast thou ô god filled all thy Scriptures, both of thy Recorders and Notaries, wch have pennd the historie of thy loue to vs thy People, And of thy Secretaries, thy prophetts, and admitted to the knowledge of thy purposes and instructed in thy Cabinett? hast thou filld theise with praises, and perswasions of thy wisedome and knowledge; And must theise persecutors bee pardoned for their ignorance? Hast thou bid Esay 27.11 Esay saye. 27. 11. It is a people of noe vnderstanding, therefore hee that made them, shall not haue Compassion on them. Osea 4.6 And Osea 4. 6. my people are destroied for want of knowledge: And doest thou saie forgiue them? because they knowe not? shall ignorance wch is often the cause of sinne, often a sinne it self, often the punishment of sinne, and ever an infirmitie, and disease (contracted by the first great sinne) advantage them? Who can vnderstand his faults, saith the man according to thyne hart, Psalm 19.12 Psalme 19. 12. Lord clense mee from my secrett faults. hee durst not make his ignorance the reason of his prayer, but prayed against it. But thy mercye is as the sea, for it ouerspredds the whole world, And as since that was called into limitts, it is not the lesse infinite for that, but as by that sea the most remote and distant nations enioye one another by trafficke and Com[m]erce. East and West becoming neighbrs soe by mercy the most different things are vnited and reconciled; sinners haue heaven, Traytors are in the Princes bosome, and ignorant persons are in the springe of wisedome; being forgiuen, not onlie though they be ignorant, [fol. 6v] but beecause they are ignorant, but all ignorance is not excusable, nor anie lesse excusable, then not to knowe, what ignorance is not to be excused, therefore, there is an ignorance wch they call nescientiam of not knowing of things not appertaining to vs, this wee had had though Adam had stood, and the Angells haue it, for they knowe not the latter day. And therefore for this wee are not chargeable, they call the other priuation wch (if it proceede meerelie from or owne sluggishnes in not searching the meanes made for or instructions) is ever inexcusable. If from god, who for his owne iust ends hath cast back att clouds over those lights wch should guide vs, it is often excusable. 1. Timo: 1.13 1 Timo: 1. 13. Paul, sayth I was a blasphemer, and a persecutor, and an oppressor, but was receiued into mercye for I did it ignorantlie through vnbeeliefe. Soe though wee bee bound to beeleeue, and therefore faults don by unbeeliefe cannot escape the name and nature of sinne: yett since beeliefe is the im[m]ediate guift of god, faults done by vnbeliefe without malicious concurrences and circumstances obtaine mercye, and pardon from that abundant fountaine of grace, Christ Jesus. And therefore it was a iust reason (forgiue them for they knowe not) if they knewe not wch is evident both by this speech, by truth it self, and by 1. Cor. 2. 8 1. Cor: 2. 8. had they knowne it, they would not haue crucified the Lord of life. And Acts 3. 17. I knowe that through ignorance you did it. And though after soe many miracles, this ignorance were vincible, god hauing reuealed enough to convert them, yett there seemes to be enough on their parts to make it a perplexed case; and to [fol. 7r] excuse, though not a malicious persecuting, yet a not consenting to this Doctrine: for they had a Lawe, whosoeuer shall make himself the sonne of god, lett him die: and they spoke out of their Lawes, when they said, Let vs haue noe other king but Cæsar. there were therefore some among them reasonably and zealously ignorant, And for those, the sonne, ever wellcomed and wellhard beggd of his father, ever accessable and exorable, a pardon ever readie and naturall./

Wee haue past through all those Roomes wch are vnlockt and opend at first. And nowe may that point; (why this prayer is remembred by onelie one Evangelist? and why by Luke?) bee modestlie required, for wee are all admitted and wellcomed into the acquaintance of the Scriptures vpon such condic[i]ons, as travellers are into other Countries, if wee come as praisers and admirres of their Com[m]odities, and government; not as spies into the misteries of their state, nor searchers nor callumniators of their weaknes, for though the scriptures, like a strong rectified state, bee not endangered by such curious malice of any: yet hee, wch brings that, deserves noe admittance; when those great Com[m]issioners wch are called the Septuagint sent from Jerusalem to translate the hebrewe Scriptures into greeke, had perfected their worcke, it was, and is an argument of diuine assistance, that writing seuerallie, they differ not The same may proue to weake and faithlesse men, that the Holy ghost superintended the 4 Evangelists beecause they differ not, as they that haue written, their [fol. 7v] harmonies make it euident, but to vs faith teacheth the other waye, and wee conclude not, because they agree, the holy ghost directed, for heathen writers and malefactors in examinations do soe: But because the holy ghost directed, wee knowe they agree and differ not: for as an honest man ever of the same thoughts differs not from himself, though hee doe not ever say the same things, if hee saye not contraries: Soe the 4. Evangelists obserue the vniformitie and samenes of their guide, though all did not say all the same things, since none contradicts anie; And as when my soule, wch enables all my limbs to their functions, disposeth my leggs to goe, my whole bodye is said to goe, beecause none staies behind: soe when the holie spiritt wch had made himself a com[m]on soule to their 4. soules directed one of them to say anie thing, all are well vnderstood to haue said it. And therefore when to that place of Math: 27. 9. where that Evangeliste cites the prophett Geremie, for words spoken by Zachary, manie medecines are applied by the fathers; as, that manie coppies haue noe name, that Jeremy might bee binominous and haue both names, (a thing frequent in the bible) that it might bee the Error of a transcriber, that there was extant an Apochripall Apochriphall booke of Jeremie in wch these were, and sometymes of such bookes were taught, as James and Jambres by Paul, St. Augustine insists vpon, and teacheth rather this, that it is [fol. 8r] more wonderfull, that all the prophetts speake by one Spiritt and soe agreed, then if anie one of them had spoken all theise things: And therefore hee adds, singula sunt omnium, et omnia sunt singulorum, All saye what anie of them saie, and in this sence most congruouslie is that of Jierome applicable that the 4. Evangelists, are quadriga diuina, that is the 4 Chariott wheeles, wch though they looke to the 4 Corners of the world, yet they moue to one end and one waie, soe, so the Evangelists haue both one scope and one waye, yett not soe preciselie but that they differ in words: for as their generall intention com[m]on to them all begat that consent,: soe priuate reason (peculiar to each of them for the writing of their histories at that tyme) made these diuersities wch seeme to bee for Math: after hee had preached to the Jewes, and was to bee transplanted into another vineard, the Gentiles, left them that were written in their owne tongues permanentlie, wch hee had to them preached before transitorilie by word: Mark, when the gospell fructified in the West, and the Church enlarged herself, and grewe a great body, and therefore required more food out of Peeters dictates, and by his approbation published his Evangile, not an Epitomy of Math: as StJerome (I know not why) imagines, but a iust and entier historie of or blessed Sauior. And as Math: reason was to supplie a want of the Easterne Church, (Markes) in the westerne, soe on either side, Luke was to cutt of an excesse and superfluitie, for then [fol. 8v] many had vndertaken this storie, and dangerouslie mingled and inserted vncertainties and obnoxious improbabilities, and hee was more curious, and more particular then the rest, both because hee was more learned, and beecause hee was soe indiuiduable a Companion of the most learned StPaul, and did soe much write Pauls words, that Eusebius therevpon mistakes the words 2. Tim: 2.8 2 Tim: 2. 8. Christ is raised according to my gospell, to proue that Paul was author of this gospell attributed to Luke. John the Minion of Christ vpon earth, and suruiuor of the Apostles (whose bookes rather seeme fallen from heauen, and written with the hand that engraued the stone tables, then a mans worcke) beecause the heresies of Ebion and Cerinthus were rooted, who (vpon this true ground then euident and fresh, that Christ had spoken manie things, wch none of the other three Evangelists had recorded) vttered manie things as his wch hee never spake, John more diligent (I saye) then the rest, handles his diuinitie and his sermons, things speciallie brought into question by them. Soe therefore all write one thing, yett all haue some things particular, and Luke most, for hee writt last of the three and largest for himself. Acts 1.1 Acts. 1.1 saith, I haue made the former treatise of all that Jesus began to doe, and teach untill the daie that hee was taken vp, wch speech, least the words in the last of John, if all were written wch Jesus did, the world could not containe the bookes should condemne) Ambrose and Chrisostome [fol. 9r] interprett well out of the words themselues, scripsit de omnibus, non omnia. hee writt of all, but not all. for it must haue the same limitation, wchPaul giues his word, who said Acts 10. in one verse, I haue kept nothing back, but haue shewed you all the counsell of god. And in another, I kept backe nothing that was proffitable. it is another peculier singularitie of Lukes, that hee addresseth his historie to one man Theophilus, for it is but weakelie surmised, and hee chose that name for all lovers of god, beecause the interpretation of the word suffers it, since hee adds (most noble Theophilus) but the worke doth not lesse belonge to the whole Church, for that, noe more then his Maisters Epistles doe, though they bee directed to particulars; It is allso a singularitie to him, to write vpon that reason, beecause diuers haue written; In humane knowledge to abridge or sucke and then suppresse other authors, is not euer honest nor proffitable: wee see after the vast enterprise of Justinian, who distilled all the Lawe into one vessell, and made one booke of 2000. suppressing all the rest, Alciat wishes hee had lett them alone, and thinks the Doctors of or time would haue better drawne vsefull things from those volumes, then his Trebonian and Dorothe did. And Aristotle (after by the meanes of the liberallitie of Alexander hee had ingrossed all authors) is said to haue defeated all, that hee might bee instead of all. And therefore since they cannot rise against him, hee imputes to them Errors, wch they held not, and voucheth onlie such obiections for them, as hee is able to answere, and propounds all good things in his owne [fol. 9v] name, wch hee ought to them: But in this historie of Lukes, it is otherwise hee had noe authoritie to suppresse them, nor doeth hee reprehend nor callumniate them, but writes the truth simplie, and leaues it to outweare falshood: and soe it hath. Moses his rodd hath devoured the Coniurers rodds and Lukes storie still retaines the Matie of the maker, and theirs doe not. other singularities of Luke of forme or matter, I omitt, and end with one like this in or text. As in the apprehending of or blessed Sauior, all the Evangelists record that Peeter cutt off Malchas eare, but onlie Luke remembers the healing of it againe (I thinke) because that act of curing was most present, and obvious to his consideration, who was a Phisition, soe hee was most apt, to remember this prayer of Christ, wch is the Phisicke and balsome of the soule, and must bee applied to vs all (for wee doe all crucifie him, and knowe not what we doe) And therefore StJerome gaue a right character to him in his Epistle to Paulus, fuit medicus, et pariter omnia verba illius, animæ languentis sunt medicinae, As hee was a Phisition soe all his words were Phisick for a languishing soule.

Nowe lett vs come to the last Consideration, of the effect of this prayer. Did Christ intend the forgiuenes of the Jewes whose vtter ruine god (that is himself) had foredecreed? and wch hee foresawe, and beewailed, even then hanging vpon his Crosse? for those Diuines (wch reuerentlie forbeare to interprett the words, Lord, Lord, why hast thou forsaken mee? of a suffering hell in his soule, or a departing of the father from him (soe John. 18. it is, I am not alone for the [catchword(s): Father] [fol. 10r] is wthmee) offer noe exposition of those words more convenient, then, that the foresight of the Jewes im[m]inent calamities expressed and drewe those words from him. In their afflicc[i]ons, were all kindes and all degrees of miserie, soe that, as one writer of Romane Storie writes elegantly, hee that considers the acts of Rome, considers not the acts of one people, but of mankind I may truelie say, of the Jewes afflictions, hee that knowes them is ignorant of nothing, that this world can threaten; for, to that wch the present authoritie of the Romains inflicted vpon them, our Schools haue added vpon their posterities, that they are as slaues to Christians, and their goods subiect to spoile, if the Lawes of the Princes where they liue, did not out of indulgencie defend them. Did hee then aske, and was not heard? god forbidd. A man is heard, when that is giuen wch is desired: and or will is euer vnderstood, a will rectified and concurrent with god. this is voluntas, a discoursd, and examind will, that wch is vpon the first sight of the obiect, is vellietas, a willingnes. wch wee resist not, onlie beecause wee thought not of it. and such a willingnes had Christ, when suddainelie hee wisht the Cup might passe from him, but suddainelie conformd his will to his fathers. But in this prayer his will was present therefore fullfilled. breefelie then, in this prayer hee com[m]ended not all the Jewes (for hee knewe the cheeef to sinne knowinglie) and soe out of the reach of his reason) for they knowe not) nor anie, except they repented after for it is not ignorance but repentance wch[fol. 10v] deriues to vs the benefitt of gods pardon. for hee that sinnes of ignorance may bee pardoned if hee repent, but hee that sinnes against his Conscience, and is thereby impenetible cannot bee pardoned. And this is all wch I can saie of these words, Father forgiue them.

Ô eternall god looke downe from thy throne to thy footstoole from thy blessed Companie of Angells, and Saints, to vs, by our owne faults made more wretched and contemptible, then the wormes wch shall eate vs, or the Dust, wch wee were or shallbee: And Lord, vnder the weight of thy iustice, wee cannot stand, nor add anie other title to thy name of father, and that wee haue forfeited, that name of sonnes of god, thou gaust to vs all at once in Adam and hee gaue it awaye from vs all by his sinne. And hast giuen it againe to euerie one of vs in our regeneration in Baptisme, and wee haue lost it againe by or transgressions, and yett thou wert not wearie of beeing mercifull but didst choose one of vs to bee a fitt and worthy ransome for vs all and by the death of thy Christ, or Jesus, gauest vs again the title and priuiledges of thy sonnes, but with conditions wch, though easie, wee haue broken, and with a yoake, wch though light, and sweete, wee haue cast off. How then shall wee dare call thee father, or begg that thou wilt make one triall of vs. These hearts are accustomed to rebellions, and helplesse, but, ô god, create in vs newe hearts [fol. 11r] hearts capable of the loue and feare due to a father, and then wee shall dare to say father, and to say father forgiue vs, forgiue vs, o father, and all which are engaged and accountable to thee for vs, forgiue or Parents, and those wch undertooke for vs in baptisme. forgiue the Ciuill Magistrate, and the Minister, forgiue them their negligences, and vs our stubbornne, and giue vs the grace, that wee may ever sincerelie saie both this prayer of Example and Councell, forgiue or Enemies: and that other of precept. Our father wch art in heauen &c.

Publishing statement

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

Transcription notes

Transcription by Hugh Adlington.

Transcription coded by Sebastiaan Verweij.

The Manuscript

Institution: Cambridge University Library, Cambridge
Shelfmark: MS Add. 8469
OESJD siglum: E

Manuscript Content

Item no: 1
Locus: ff. 1r-18r
Title: Pro: 8th: ver. 17. I Loue them that Loue mee: And they that seeke mee earely shall find mee.
Incipit: As the Prophetts and other Secretaries
Explicit: vncorruptible blood. In whom &c./
Final Rubric: Finis./
Bibliography: OESJD Vol. I.4; P&S Vol. I.5

Item no: 2
Locus: pp. 1-29
Title: Ecclesiastes. 12. 1. Remember nowe thy Creator in the daies of thy youth./.
Incipit: Wee may consider two greate vertues, one for the
Explicit: and never parte, but here wee must./
Bibliography: OESJD Vol. IV.10; P&S Vol. II.11

Item no: 3
Locus: [ff. 1r-19r]
Title: Hsa. 2. 19. And I will marrie thee vnto me for euer
Incipit: The word wch is the hinge vpon wch all this text
Explicit: incorruptible blood. To whom, &c.
Final Rubric: Finis
Bibliography: OESJD Vol. VII.2; P&S Vol. III.11

Item no: 4
Locus: [ff. 1r-11r]
Title: Luke 23.24: Father forgiue them, for they knowe not what they doe./
Incipit: The Word of god is either the coeternall and coessentiall sonne
Explicit: Our father wch art in heauen &c.
Bibliography: OESJD Vol. VI.8; P&S Vol. V.12

Item no: 5
Locus: [ff. 1r-16r]
Title: 1.Cor: 15.26./ The last Enemie that shallbee destroyed is Death.
Incipit: This is a text of the resurrection, and it is not Easter yet: but
Explicit: of body and soule in his euerlasting glorie. / Amen.
Bibliography: OESJD Vol. II.8; P&S Vol. IV.1

Item no: 6
Locus: [ff. 1r-10r]
Title: John. 5.22. The father iudgeth noe man, but hath comitted all judgment to the Sonne.
Incipit: When our Sauior Christ forbidds vs, to cast Pearle
Explicit: iudgment to the Sonne./
Bibliography: OESJD Vol. IV.11; P&S Vol. II.15

Item no: 7
Locus: [ff. 1r-16v]
Title: The Sermon in ye Euening of the same daie./
Incipit: The Rivers of Paradise did not all runne one waie, and
Explicit: Sonne, and yet The Sonne iudgeth noe man./
Final Rubric: Att Lincolne’s Inne. 30o Jan 1619
Bibliography: OESJD Vol. IV.12; P&S Vol. II.16

Item no: 8
Locus: [ff. 1r-12v]
Title: Coloss. 1.24. Who nowe reioice in my sufferings for you, and fill vp that wch is behinde of the afflictions of Christ in my flesh, for his bodies sake wch is the Church./
Incipit: Wee are nowe to enter into the handling of the
Explicit: a Crowne of eternall & everlastinge glorie to vs all. Amen./.
Bibliography: OESJD Vol. IV.2; P&S Vol. III.16

Physical Description

Material: Paper, quarto, 390 leaves. 250 X 200 mm.
Foliation: The volume is a composite of a large number of different small manuscripts that have been bound together, among which are eight of Donne's sermons. Sermon 1 is foliated individually, and sermon 2 is paginated. Sermons 3, 4, 5, 6, 7 and 8 are unfoliated/unpaginated in the manuscript, and editorial foliation has been provided in our transcription.
Collation: Since the manuscript is a composite, it has not been collated in full.
Condition: The manuscript is in reasonably good condition.

Hand(s) description

H1, writing Sermon 1, is a clear secretary hand with a number of italic letters, though these are not always easy to distinguish. Insertions above the line are in the same hand. No other items written by H1. This sermon is quite carelessly written. Standard contractions and abbreviations; very few brevigraphs or ligatures. Frequent use of ‘ɛ’ form of letter ‘r’ in contractions (rendered in transcription as ‘r’).

H2, writing Sermon 2 and very possibly also Sermons 6, 7, and 8, is a fairly clear secretary hand, with a number of italic letters. Insertions above the line are in the same hand. Bibliographical similarities between this sermon and 6-8 raise interesting questions about the textual transmission of Donne’s sermons. Analysis of the hands reveal very close similarities in letter forms, contractions, and styles of recording marginal citations; in addition, they are all written on the same paper stock, with a watermark similar to Heawood 481, or Gravell: Arms 020.1. Furthermore, these four sermons were all preached at Lincoln’s Inn, suggesting perhaps a common, now lost, manuscript source for all four.

H3, writing Sermon 3, is a secretary hand in brownish ink, with a number of italic letters; a different hand from that of any other of the Donne sermons. Bleed through on first page; faint on most verso pages. H3 becomes increasingly loose as sermon progresses. Expansive underlining of ‘Finis’. Insertions above the line are in darker ink, but also made by H3.

H4, writing sermons 4 and 5, is a closely written but clear Italian hand.

H5, not otherwise encountered in the manuscript, makes some small corrections to sermon 3, using black ink and a small, scratchy pen. These corrections are highlighted by a grey background.

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