OESJD VII.2; on Hos. 2.19

[fol. 150r] The Text
And I will marrye
vnto mee for euer
Hos: 2: 19:

The word wch is the Hinge vpon wch all this Text turnes is (Erach), And Erash Signifyes not onelye a bethrothing, as our latter translation hath it, But A marriage, And soe it is vsed by Davyd, Deliver mee my wiffe Michaell whom I marryed, And soe our former Translatio[n] had it, and soe wee accept of it, and soe shall handle it, I will marry thee vnto mee for euer. The first marriage that was made, God made, and he made it in Paradice, and of that marriage I haue had the like occasion as this to Speake, before, in the presence of many honourable persons in this Companye. The last marriage in wch shall be made God shall make too, and in Paradise too, in the kingdome of heaven, and at that marriage I hope in him that shall make it, to meete, not some, but all this companye; The Marriage in this Text hath Relation to both those Marriages, It is it selfe the Spirrituall and misticall Marriage of Christ Iesus to the Church, and to every marriageable soule in the Church, And it hath a Retrospect, It lookes backe to the marriage (for to that the first word carryes vs, because from thence God takes his metaphore & Comparison (sponsabo) I will marrye), And then it hath a prospect to ye last Marriage, for to that wee are carryed in the last word, (Æternu[m]), I will marrye thee vnto mee for euer. B

Bee pleased therefore to giue mee leave in this Diuision exercise to shift the Scene thrice, and to pr[e]sent to yo[u]r religious Considerac[i]ons 3 Obiects, 3 Subiects. First a Secular Marriage, in Paradise, Sec[ond] a Spirrituall Marriage, in the Church, And Thirdlye an æternall Marriage in Heaven. And in each of these
[fol. 150v]
three wee shall pr[e]sent three Circumstances. First the persons, (Me,) and Tibi) I will marrye (thee) vnto mee). And then ye Action Sponsabo, I will marrye, and lastlye, the terme, in æternu[m], I will marrye thee vnto mee for euer

1: part Persons In the First Acceptac[i]on, then, in the First, ye Secular marriage, in Paradice, the p[er]sonns were Adam and Eue; Ever Since they are Hee, and Shee, Man and Woman. At first by reason of necessitye, wthout anye such lymitac[i]on as nowe, And now wthout anye other limitac[i]ons then such as are expressed in the lawe of God, As the Apostles Saye in the first generall Cou[n]sell, Acts 5: 28 wee laye nothing vpon you but thinges necessarye, Soe we call nothing necessarye but that wch is comaunded by God. If in heaven I maye haue the place of a Man that hath p[er]formed the Comaundemts of God, I will not chaunge wth him that thinks he hath done more then the Comaundemts of God enioyned him, The Rule of Marriage for degrees and distance of bloud, is the lawe of God, but for Condicons of men there is noe rule at all giuen. When God had made Adam and Eue in Paradice, though there were 4: Rivers in Paradice, God did not place Adam in a Monasterye on one Syde, and Eue in a Nunnerye on the other, and soe a River betweene them. They that build Walls, & Cloysters 1: Tim: 4: 3: to frustrate Gods instituc[i]on on Marriage, aduance the doctrine of Divells in forbidding Marriage; The Devill hath advantage enough against vs in bringing men and women togither, It was a Strange and Superdiuelish invention to giue him a newe advantage over vs, by keeping men and women asunder, by forbidding Marriage: Betweene the heresye of the Nichalauthans that induce a Com[m]unitye of women, Anye might take anye, and ye  heresye of the Tatians that forbad all, None might take anye, was a fayre Latitude, Betweene the Opinion of ye Manichea[n] heretiques that thought Women to be made by the Devill, and the Collycidian heretiques that sacrifised to women, as to God, there is a farr distance betweene the denying of them Soules wch St Ambrose is charged to haue donne, and giuing them Such Soules as they maye be Preists, As the Puputian heretiques did, is a fayre waye for a modest man to walke: in. To make them God is vngodlye, and to make them Devills is devillish, Soe to make them Mistresses is vnmanerlye, and to make them servants is vnnoble, To make them, as God made them, wives, is Godlye and mannerlye too. When in the Roman Church they dissolue marriage in naturall kindred, in degrees where God forbids it not, when they dissolve marriage vpon legall kindred, because my GrandFather adopted yt womans Father, the Seperate those whom God hath ioyned Soe farre, as to giue them leave to ioyne in lawfull marriage. When men haue made vowes to abstayne from marriage, I would they would be content to trye a litle longer, then, they doe, whether they could keepe that vowe or not; and when men haue consecrated themselves to the service of God in his Church
[fol. 151r]
I would they would bee content to trye a litle further then they doe whither they could abstayne or noe but to dissolue marriage after such a vowe, or after orders, is Still to seperate those who[m] God hath not Seperated. The persons are Hee, and Shee, Man & Woman, They must bee soe much, Hee must bee a Man, and Shee must bee A Woman, and they must bee noe more: Not a Brother and a Sister, Not an Vncle and a Neece; Adduxit ad eum, was the case between Adam and Eue, God brought them togither, God will not bring mee a precontracted person, hee will not haue mee defraude anoth[e]r, nor hee will not bring mee A misbeleeving, A Superstitious person, hee will not haue mee drawen from himselfe, but let them be p[er]sons that God hath made, Man and Woman, and persons, yt god hath brought togither, that is, not put a Sunder by anye lawe of his, and all Such persons are capable of this first, this secular marriage

In wch our second Considerac[i]on is the Action, Spo[n]sabo, 2d Sponsabo where the Action is the A kinde of passion, I will marrye thee, is I will be marryed to thee, for wee marrye not our selves. They are Somewhat hard driven in the Romane Church, when making marriage a Sacrament, and being pressed by vs wth this Question, If it be a Sacrament, whoe administers it! whoe are the Preists! they are fayne to answere the bridegrome and the bride Hee and Shee are the Preists in that Sacramt. As marriage is a civill co[n]tract it must be donne soe in publique as that it maye haue ye Testimony of men, A Marriage is a religious contract, it must be soe donne as that it maye haue the benediction of the Preist. In A marriage wth out the Testimonye of men they cannot clayme any benefitt by the lawe, In a Marriage wth out the benedictio[n] of the Preist they cannot clayme any benefitt of the Church For how matrimoniallye Soever such persons as haue marryed them selves maye pr[e]tend to loue and liue togither, yet all that loue and all that liffe is but a regulated adulterye, it is not marriage. Now this Institution of Marriage had three obiects. First In vstione[m], it was given for a Remedye against burning, and then, In Prolem, For Propagatio[n], for Children, And lastly in Adiutoriu[m]. for mutuall helpe. As wee consider it the first waye in vstionem, everye heating is not a burning, everye naturall concupiscence does not require a marriage, Naye, everye Flaming is not a burning, Though a Man continewe vnder the Flame of carnall temptac[i]on as long as St Paule did, yet hee needs not come pr[e]sentlye to a Sponsabo, I will Marrye, God gaue St Paule other Phisicke (Gratia mea sufficit) Grace to, stand vnder that temptac[i]on, And St Paule gaue himselfe other Phisicke, Contundo Corpus/ convenient discipline to tame his bodye, These will keepe a man fro[m] burning; To bee overcome by our Concupiscences, that’s to burne, but to que[n]ch that fire by religious wayes, that’s a Noble, that’s a perfect worke when God at first Instituc[i]on of Marriage had this ayme of Marriage in his contemplac[i]on, that it should be A Remedy, against burning, God gaue man the Remedye before he had the desease, For marriage was instituted in the State of In[n]ocency, when there was noe inordinatenesse in the Affection of man,
[fol. 151v]
and Soe noe burning. But as God created Rubarbe in the world, whose quallitye is to purge Choller, before there was any choller to purge: Soe God, according to his aboundant forwardnesse to doe vs good, created a Remedye before the disease, wch he sawe com[m]ing, was come vpon vs. Let him then that takes his wiffe in this first and lowest sence, in Medicina[m], but as his Phisicke, yet make her his Cordiall Phisicke, take hir to his heart, and fill his heart wth her; Let hir dwell there, and dwell there alone, and soe they will be mutuall Antidotes and preseruatives to one another against all forrayne Temptac[i]ons

AND wth this blessing, blesse thou O Lord these whom thou hast brought hither for this blessing, make all the dayes of their liffe like this daye vnto them, and as thy mercyes are newe everye morning, make /them/ Soe to one another, And if they maye not dye togither, Sustayne thou the Survivo[u]r of them in that sad hower, wth this Comforte, that he that dyed for them both, will bring them togither againe in his everlastingnesse

The Second vse marriage was in Prosificationem, for Children. And therefore as St Augustine puts the case, to contract before that they will haue noe children, makes it no marriage but an adulterye; To denye themselves to one another is as much against Marriage as to giue themselves to another. To hinder it by phisicke or any practise, naye to hinder it soe farr as a deliberate wishe, or prayer against Children, consists not well wth this Second ayme of Marriage. And yet, in this second Ayme, wee doe not soe muc

h consider Generac[i]on, as Regeneratio[n], not Soe much procreation, as education, nor propagation, as transolantac[i]on of Children. For this world might bee fill’d full enough of Children though there were noe marriage but Heaven could not be filled, nor the places of the fallen Angells Supplyed wthout that Care of Childrens religious Education, which from Parents in lawfull Marriage they are likelyest to receave. How infinite and how miserable a Circle of Sinne doe we make, if, as wee Sinned in our parents loynes before wee were borne, Soe wee Sinne in our Childrens Actions when wee are dead by giving them either examples or libertye of Sinning! Wee haue A fearefull Com[m]ination of God vpon Eli; for his not restrayning the licentiousnesse of his Sonnes. I will doe a thing in Israell, saith God there, at wch every mans eares that heares it shall tingle, and it was executed; Eli fell downe and bracke his Necke, Wee haue allsoe a Promisse of consolation to woemen for Children, Shee shall be saved in Childbearing, Sayes ye Apostle. But, as Chrisostome and others of the Auntients obserues, and interprete that place, (wch interpr[e]tac[i]on ariseth out of ye very letter)( It is (si permanserint) not if Shee, but if they, If the Children continewe in Faithe, in Charitye, in holynesse, and in Sobrietye. The Salvac[i]on of ye Parents hath Soe much relac[i]on to the Childrens goodnesse as that if they bee ill by ye parents example, or indulgence, the Parents are as guiltye as ye childre[n]. Art thou afrayd thy Child Should be Stung wth a Snake, and wilt thou let him playe wth the old Serpent in opening himselfe
[fol. 152r]
to all temptac[i]on! Art thou afrayde to let him walke in an ill Ayre, and art thou content to let him stand in ye pestilent Ayre that is made of Nothing but oathes and execrations of blasphemous Mouthes round about him! It is St Chrisostomes Complaynt, Perditione[m] magno pretio emant, Salutem nec dono accipere volunt. Wee paye deere for our Childrens damnac[i]on at first; by paying for all their Childish .. vanityes, and then for their Insolencyes at anye rate, And wee might haue them saved & our Selves to the bargayne (wch were a frugall waye and a debt well hedg’d in) for much lesse then ours and their damnac[i]on Stands vs in. If you haue a desire (saith that blessed Father) to leave them certaynlye rich, Deum iis relinque debitorem, Doe some such thing for Gods Glorye service, as you maye leaue God in their debt. Hee cannot breake, his estate is inexhaustible, hee will not breake promise, nor breake daye, Hee will shewe mercye vnto thousands in them that loue him and keepe his Comaundements/

AND heere allsoe maye another Shower of his Benedictions fall vpon them whom hee hath prepared & pr[e]sented heere, Let the wiffe be as a fruitefull vine, and their Childre[n] like olyve plants to thy Glorye, Let the Parents expresse ye loue of Parents, and the Children, to thy Glorye, ye obedience of Children, till they both loose that secular name of parents, and Children, and meete all alike in one newe name, all Saints in thy kingdome and fellowe servants there.

The third and last ayme in this Instituc[i]on of secular marriage was (In Adiutoriu[m]) for mutuall helpe, Ther is noe State, noe man in anye State that needs not the helpe of others Subiects neede kings and if kinges doe not need their Subiects, they need alliances abroad and they need councell at home, Even in Paradice where the Earthe produced all things for liffe wthout labour, and the beasts submitted themselves to ma[n], Soe that hee had noe outward Enemye. And in the State of Innocencye in Paradise where, in man all the affections Submited them selves to reason. Soe that he had noe inward Enemye: yet God in this abundant Paradise, and this secure Innocencye of Paradise, even in that Suruaye of his owne workes Sawe, that though all that hee had made was good, yet hee had not made all good, Hee found thus much defect in his owne worke, that man lacked a helper. Everye bodye needs the helpe of others, and everye good bodye doth giue some kinde of helpe to others. Even in the Arke it selfe, where God blessed them all wth A powerfull and an imediate protection, God admited onlye such as were fitted to helpe one another,   In the Arke, wch was the Type of our best Condic[i]on in this liffe there was not a single person. Christ Saued once one Theefe, at the last gaspe, to shewe that there maye be late Repentance, but in the Arke he saved none but marryed p[er]sons, to shewe that he eases himselfe in making them helpe to one another.  And therefore when wee come to the (posui deu[m] adiutoriu[m]) meu[m], to relye vpo[n] God primarilye for our helpe, God comes to the (facia[m] tibi Adiutoriu[m]) I will make thee a helpe like thy selfe, Not allwayes like in
[fol. 152v]
Complexion, nor like in yeares, nor like in Fortune, nor like in beautye, but like in mynde, like in disposition, like in the love of God, and one another, or there is noe helper. It was noe kinde of helpe that Davyds Wiffe gaue him, when shee Spake by waye of Cou[n]cell, (but in truthe in Scorne and derision) to drawe him from a religious Act, as the dauncing before the Arke at that tyme was, It is noe helpe, for anye respect to Slacken the husband in his religion. It was but a poore helpe that Nabals wiffe was fayne to giue him, by telling Davyd, Alas my husband is but a Foole, like his name, And what will you looke for at Fooles hands! It is the worst helpe of all to rayse a husband by deiecting hir selfe, to helpe her husband forward in this world by forfeyting Sinfullye & dishonorablye her owne interest in the next. The husband is a helper in ye nature of a foundac[i]on to Sustayne and vphold all, The Wiffe in ye nature of the roote, to cover imperfections, and weakenesses; The husband in the nature of the head from whence all Sinnews flowe; the wiffe in the nature of hands into wch those Sinnews flowe, and in able the[m] to doe their offices. The husband helpes as leggs to hir, shee moves by his motion, the wife helpes as a Staffe to him, he moves ye better by hir assistance/

AND let this mutuall helpe bee a part of o[u]r benediction too, In all the wayes of Fortune, let his Industrye helpe her, and in all the Courses of fortune, let h{ir} patience help him, and in all emergent occasions and daungers spirituall or temporall, O God make speed to saue them, O Lord make hast to help them/

In æternu[m] Wee haue spoken of the p[er]sons Man and Woma[n] Him and hir, and of the Action, First as it is Phisicke, (but Cordiall) And then for Children, (but Children to be made the Children of God) And lastlye for helpe, (but true helpe, and mutuall helpe) There remaynes yet in this secular Marriage, the terme, How longe, /For ever/ I will Marry thee for ever, Now though there be p[ro]perly noe eternitye in this Secular Marriage Nor in anye thinge in this world (For eternitye is onlye that wch never had beginning, nor ever shall haue ende; yet wee maye consider a kinde of eternitye, a kinde of Circle wthout beginning, wthout end, even in this secular Marriage, For first Marriage should haue noe beginning before Marriage. noe halfe Marriages, noe lending a-waye of the Mynde in Conditional precontracts before, Noe lending awaye of ye bodye in vnchast wantonnesse before, The bodye is the Temple of ye holy Ghost, and when the bodyes by Marriage are to be made one Temple, The Wiffe is not as the Chauncell reserued and Shutt vp, and the man as the walkes belowe, indifferent and at libertye for every passenger. God in his Temple Seekes for first fruits fro[m] both, that Soe on both Sydes marriage should haue such a degree of eternity, as to haue had noe beginning of Marriage before marriage. It Should haue this degree of eternitye too, this quallitye of a Circle, to haue no interruption, noe breaking in the waye, by vniust Suspition and Iealousyes; where there is Spiritus imunditiei, as St Paule calls it, a Spirritt of vncleanenesse, there will necessarilye bee Spirritus zelotipiæ as Moses calls it, a Spirit of Iealousye, But to rayse the Devill in the power of the Devill, to call vp one Spirritt by another Spirritt, by the Spirritt of Iealousye & suspicio[n], to induce the Spirritt of vncleanesse where it was not, if a man
[fol. 153r]
coniure vp a Devill Soe, God knowes whoe shall coniure it downe againe. As Iealousye is a Care and not a Suspition, God is not ashamed to protest of himselfe, that he is a Iealous God, God commaunds that noe Idolatrye be comitted, Thou shalt not bowe downe Exod: 20: to a grauen Image, and before hee accuses anye man to haue bowed downe to a graven Image, before anye Idolatrye was comitted, he tells them that he is a Ielous God, God is Iealous before ther be anye harme donne, and God pr[e]sents it as a Curse when he sayes my Iealousye shall departe from thee: and I will be quiett, and noe more angrye, that is, I will leave thee to thy selfe, and take noe more care of thee, Iealousye that implyes Care & Honour, and Councell, and Tendernesse is rooted in god, for God is A Iealous God and his Seruants are Iealous seruants, as St Paule protests of himselfe I am iealous over you wth a godly Iealousye; But Iealousye that implyes diffidence, and suspition, & accusatio[n], is rooted in the Devill, for he is the Accuser of ye brethren; Soe then this Secular Marriage Should been in æternu[m] eternall, for ever, as to haue noe beginning before, and So as to haue noe iealous interruptions by the waye. For it is Soe eternall as that it can haue noe end in /this/ life, Those whom God hath ioyned, noe man, noe Devill can Seperate Soe, as that it shall not remay[n]e a Marriage Soe farre, as that if those Seperated p[er]sons will live togither agayne yet they shall not be newe marryed, Soe farr Certaynlye the band of marriage continewes still. The Devill makes noe marriages, He maye haue a hand in drawing conveyances, in the Temporall conditions there maye be practise, but the marriage is made in heaven by God. The Divill can breake noe marriages neither, though he can by Sinne, breake of all the good aymes, and take awaye all the Comforts of marriage. I pronounce not now whither Adulterye dissolue marriage or noe, It is Augustines wisedome to Saye, when the Church is Silent, lett mee be silent too, And our Church is soe far silent in this as that it hath not sayd that Adulterye dissolues Marriage. Perchance then it is not the death of Marriage, but surelye it is a deadlye wound. Wee haue Authors in ye Romane Church that thinke fornicationem non vagam, that such an incontinent liffe as is limitted to one certayne p[e]rson is noe deadly Sinne. But there is none, even amongst them, yt diminishes the Crime of Adulterye. Habere quasi non habere is Christs cou[n]sell, to haue a wiffe as though thou hadst none, yt is for continence and temperance and forbearance and abstinence vpo[n] Some occasions. But non habere quasi haberes is not soe, not to haue a wiffe and yet haue her; to haue hir that is anothers, this is the Devills Counsell of that Salutac[i]on of ye Angell to the blessed Virgin Mary Blessed art thou amongst women. Wee maye make ever this interpr[e]tac[i]on, not onelye that she was blessed amongst Women, that is aboue women, but that she was blessed amongst Women, that all women blessed her, that noe woeman had occasion to curse hir. And this is the Eternitye of this secular Marriage as farr as this word admitts any eternity, that it should haue noe beginning before, noe interruption of
[fol. 153v]
Iealousye in the waye, No Such approach to dissoluc[i]on as /that/ incontinencye in all opinions & in all Churches is agreed to bee/

AND heere allsoe wthout anye scruple of feare, or Suspition of the contrarye, there is place for this benediction vpon this Couple. Build O Lord vpon thine owne foundatio[n] vpo[n] these two, and establish thy former graces wth future, that no personne ever complayne of either of them, nor either of them of one another, And soe hee and shee are marryed, In æternu[m] for eu[er]/

2: partWee are nowe come in our order proposed at first, to our second parte (for all is sayd that I intended of the secular Marriage. And of this second the Spirrituall Marriage, much need not be sayd, There is another Preist yt contracts that, anoth[e]r preacher that celebrates that, the spirritt of God to our spirritt, And for the third marriage, the æternall marriage, it is a boldnesse to offer to saye any thinge of a thinge soe vnexpresseable as the Ioyes of Heaven. It is a diminution of them to goe about the leighthen them, it is a Shaddowing of them to goe about to lay any colours or lights vpon them. But yet yo[u]r patience maye p[er]chanc last to a worde of either of these three circu[m]stances The Persons, the Actions, the Terme, both in this Spirrituall, and in ye eternall marriage/

personsFirst then as in the Former parte, ye secular marriage, for the Persons there, wee considered first Adam and Eue, & after everye man and woman, and this couple in p[ar]ticular: Soe in this Spirrituall Marriage, wee consider first Christ and his Church for the persons, but more p[ar]ticular Christ and hismy Soule. And ca[n] these persons meete in such a distance, and in such a disparagemt? Can persons meete the sonne of God and the Sonne of man! when I consider Christ to bee Germen Iehouæ the Budd & ye blossome, the fruite and the ofspringe of Iehoua, Iehova himselfe, and my selfe, before hee tooke mee in hand, to bee, not a potters vessell of earthe, but that Earthe of wch the Potter might make a vessell if he would, and breake it if he would when hee had made it, When I consider the Christ to haue bene before all beginnings, and to be still the Image of the Father, the same Stampe vpo[n] the same mettall, and my selfe a peece of rustye copper in wch the lines of ye Image of God, wch were imprinted in mee at my Creation, are defaced, and worne, & washed, & burnt, and ground awaye by my manye and manye & manye sines Sinnes, when I Consider Christ in his Circle, in glorye wth his Father, before he came into this world; establishing a glorious Church when he was in this world, and glorifying that Church, with that glorye wch himselfe had before, when he went out of this world, And then consider my selfe in my circle; I am came into the world washed wth myne owne Teares, and eith[e]r out of compassion for my selfe or compassion for others, I passe through this world as through a valley of Teares, where Teares settle and Swell. And when I passe out of this world I leaue their eyes, whose hands close myne, full of Teares too. can these p[er]sons, this Image of God, this God himselfe, this glorious God, and this vessell of selfe earth, this Earth it selfe, this inglorious worme of the Earthe, meete wth out disparagemt?
[fol. 154r]
They doe meete, and make a marriage, because I am not a bodye onelye, but a bodye and a Soule, there is a Marriage, & Christ marryes mee, as by the lawe a man might marrye A captiue woman in the warres, if he shaved her head, and pared her nayles, and chau[n]ged her clothes: Soe my Saviour haveing fought for my soule, fought to bloud, to death, to the death of the Crosse for her, haueing Studyed my Soule Soe much, as to write all those Epistles wch are in the newe Testamt to my Soule, hauing pr[e]sented my Soule wth his owne picture, that I can see his Face in all his temporall blessings, haueing Shaved hir head in a hating her pride, and pared hir nayles in contracting hir greedye desires, and changed hir Clothes, not to fashion hirselfe after this world, My Soule thus beeing fitted by himselfe, Christ Iesus hath marryed my Soule, marryed hir to all the 3 intendmts mentioned in the Sucular Marriage, First In vstione[m], against burning, that whither I burne my selfe in the fire of temptac[i]on, by exposing my selfe to occasion of tentac[i]on, or be reserued to be burnt by others in the Fire of p[er]secution, and Martyrdome, whither the fires of Ambition, or envye, or lust, or ye everlasting fires of hell offer all at mee in an appr[e]hension of ye Iudgemets of God, yet, as the Spirritt of God shall wipe all teares fro[m] myne Eyes: Soe the Teares of Christ Iesus shall extinglish all fires from my hearte, And soe it is a Marriage (In vstione[m]) against burning. It is Soe in Procifitationem too, for Children. First væ Soli, Woe vnto that Single Soule that is not marryed to Christ, that is not come into the waye of hauing Issue by him, that is not incorporated in the Christian Church, and in the true Church, but is yet either in the wildernesse of Idolatrye amongst the Gentilles, or else in the labyrinth of Suspition, amongst the Papists. væ Soli, woe vnto that Single man that is not marryed to Christ in the Sacramts of the Church. And væ Sterili, Woe vnto them that are barren after this spirrituall marriage, for that is a greate curse in the Prophett Ieremye Scribe istu[m] viru[m] sterilem, write this man Childlesse, yt implyed all Calamityes vpon him, And assoone as Christ had layd yt Curse vpon the Fig Tree, Let noe fruite growe vpon thee Math: 21: 19: foreuer, pr[e]sentlye the whole Tree withered. If noe Fruit, no leaves neyther, nor Bodye left,. To be incorporated in ye body of Christ Iesus, and bringe forth noe fruites worthye of that profession is a woefull State too. Væ Soli. First woe vnto the Gentiles, not marryed to Christ and væ sterili, woe vnto inconsiderate Christans that thinke not vpon their calling, that conceave not by Christ. But there is a væ pregnanti, woe unto them that are with child, and are neuer deliuered Math: 24: 19: that haue sometymes good conceptions, religious dispositions, holye desires to the advancemt of Gods truthe, but for Some Collaterall respects dare not vtter them, nor bringe them to their birthe, to anye effect, The purpose of his Marriage to vs is to leave Children by vs; and this is his abundant and his pr[e]sent secunditye, that working nowe by mee, in you;
[fol. 154v]
in one instant he hath Children in mee, and grand-children by mee, hee hath marryed mee in vstionem, and in Prolem agst burning, and for Children. But can hee haue anye ayme of mee, /in adiutoru[m]) for a helper? Sure if I bee able to feed him & cloth him, and harbour him (and Christ would not condemne men at the last daye for not doinge these, if men could not doe them,) I am able to helpe him too; Great persons can helpe him over Sea, conveye the name of Christ where it hath not bine preached yet, and they can helpe him home againe, restore his name and his truthe where Superstic[i]on wth violence hath disseis’d him – And they can helpe him /at/ home, defend his truth there against all imaginations to displace and dispossesse him, Great men can helpe him thus, and everye man can help him to a better place in his owne hearte, and his owne Actions then he hath had there. And to be soe helped in mee & helped by mee, to haue his Glorye thereby advanced, Christ hath marryed my Soule, and hath marryed it in æternu[m], for ever wch is the third and last circu[m]stance in this Spirrituall, as it was in the Secular Marriage/

And heere the æternu[m] is inlarged, In ye secular marriage it was an eternity considered onlye in this liffe, but this æternitye is not begun in this world, but from all eternity in the booke of liffe in Gods eternall decree for my electio[n], the[n] Christ was Marryed to my Soule. Christ was never in minoritye, never vnder yeares, there was never anye tyme when hee was not as au[n]tient as the au[n]tient of dayes, as old as his Father. But when my Soule was in a Strang minoritye, infinite millions of millions of generacons before my Soule was a Soule in his æternall decree; Soe it was eternall, it had noe beginning, neither doth hee interrupt this, by giving mee any occasion of Iealousye by the waye, but loves my Soule as though there were noe other soule, and would haue donne & Suffered all that hee did, for mee alone, if there had bine no name but myne in the booke of liffe, And as hee hath marryed mee to him In æternu[m], before all beginnings and æternu[m], for ever, wthout any interruption, Soe I knowe that who[m] he loues hee loves vnto the end, and that he hath given mee not a presumptuous impossibilitye, but a modest in fallibillitye that noe Sinne of myne shall divorce or Seperate mee from him. For that wch ends the Secular Marriage, doth not end the spirrituall, not death; for my death doth not take mee from that husband, but that husband being pr[e]ferred by his Father to highter titles, and greater glorye, in another State I doe but goe by death where he is become a kinge, to haue my parte in that glorye and in those additions wch he hath receaved there. And this hath lead vs to our third and last marriage, o[u]r eternall marriage in the triumphant Church

3: part persons And in this third Marriage, the p[er]sons are the Lambe and my Soule, The Marriage of the lambe is
[fol. 155r]
come, and blessed are they that are called to the Marriage Supper of the lambe, Sayes St Iohn, Speaking of our State in the generall resurrection, that lambe whoe was brought to ye slaughter and opened not his mouthe, and I whoe haue opened my Mouthe and powred out imprecations and curses vpon men, & execrations and blasphemys against God vpon every occasion, That Lambe whoe was Slayne from the beginning, and I whoe was slayne by him whoe was a murderer from the beginning, That Lambe wch tooke awaye the Sinnes of the world, and I whoe brought more Sinnes into the world, then anye Sacrifice, but the Bloud of this Lambe, could take awaye, This Lambe and I (there are the Personns) shall meete and marry (there’s the Action. This is not a clandestine Action marriage, not the private Seale of Christ in the obsignation of his Spirritt, (and yet such a clandestine marriage is a good marriage) Nor it is not a Parish Marriage, as when Christ marryed mee to himselfe in my Baptisme, in a Church, heere, (and yet yt marriage of a Christian Soule to Christ in that Sacrament is a blessed marriage) But this is a Marriage in that greate and glorious Congregation, where all my Sinnes shall be layd ope[n] to the Eyes of all the world, where all the blessed virgins shall see all my vncleanesse, and all the Martirs See all my tergiuersations, and all the Confessors See all my double dealings in Gods cause, where Abraham shall see my Faithlessnes in Gods promises, and Iob my impatience in Gods corrections, and Lazarus my hardnesse of heart in distributing gods blessings to the poore, And those virgins, and Martirrs, and Confessors, & Abraham, and Iob, and Lazarus, and all that Congregation, Shall looke vpon the lambe, and vpon mee, and vpo[n] one anoth[e]r, as they would all forbidd those banes, and saye to one anoth[e]r, will this Lambe haue anye thinge to doe wth this Soule! and yet /there/ and /then/ this Lambe shall marrye mee, and marrye mee in æternu[m] for ever, wch is our last circu[m]stance/

It is not will donne to call it a circu[m]stance for In Eternu[m] æternitye is a greate parte of the essence of that marriage. Consider then how poore and howe needye a thinge all ye riches of this world, how flatt and tastlesse a thinge all the pleasures of this world, how pild, and faynt, & dilute a thing all ye honours of this world are, where they verye Treasures and Ioye & Glorye of heaven it selfe were imperfect if it were not æternall, and my marrying shalbe soe, in æternu[m], for ever, The Angells were not marryed soe, they incurred an irreparable divource from God, and are Seperated for ever, and I shalbe marryed to him, In æternu[m]/ for ever/

The Angells fell in loue when there was no obiect pr[e]sented, before any thinge was created, when there was nothing but God, and themselves, they fell in loue wth themselves, & neglected God, and soe fell in æternu[m], for ever. I shall see all the beautye, and all the Glorye of all the Saints of God, & loue them all, and knowe that the lambe loues them too, with out Iealousye, on his parte, or theyr’s, or myne, and soe be marryed in æternu[m], for ever, wthout interruption, or diminutio[n] or chang
[fol. 155v]
of affection. I shall See the Sunne blacke as Sacke chothe of hayre and the moone become as bloud, and the Starrs fall as a figg tree casts her vntimelye fruite, and the heavens rouled vp togither as a Scroule, I shall see a diuource betweene Princes and theire Prerogatiues, betweene nature and all hir Elements, betweene Spheares and all Intelligences, betweene matter it selfe & all her formes, and my marriage shall be in æternu[m], for ever I shall see an end of Faithe, Nothing to bee beleeved, yt I doe not knowe, and an end of Hope, nothing to bee wished that I doe not enioye, but noe end of yt Love in wch I am marryed to that Lambe for eu[er], yea I shall see an end of Sinne, of ye offices of the Lambe himselfe, Christ himselfe shall bee noe longer a Mediatour, an Intercesso[u]r, an Advocate, and yet shall continewe a husband to my Soule for ever; where I shall be riche enough wth out Ioynter (for my husband cannot dye) and wise enough wthout experience, (for noe newe thinge can happen there) and healthye enough wth out Phisicke, (for noe Sickenesse can enter there) And (wch is by much the highest of all) Safe enoughe wthout grace (for noe te[m]ptac[i]on, that needs particular grace, can attempt mee) There where the Angells, that cannot dye, could not liue, this verye bodye, wch cannot choose but dye, shall liue, and live as long as yt god of life that made it

Lighten our darkenesse, O Lord, that in this light, wee maye see light, illustrate our vnderstandsings, kindle our affections, poure oyle to our zeale, that wee maye come to the marriage of this Lambe, and that this lambe maye come quicklye to this Marriage/

AND in the meane tyme blesse these thy Servants wth making this secular marriage a Type of the Spirrituall, and the Spirrituall an earnest of that eternall, wch they and wee by thy mercye shall haue in that kingdome, wch thy Sonne our Saviour hath purchased wth the inestimable price of his incorruptible bloude. To whom etc

of a Sermon preach’d
at St
Clements danes by D:
at Mr Washingto[n]s mar


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.

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