OESJD VII.2; on Hos. 2.19

[fol. 1r] Hsa. 2. 19.
And I will marrie thee vnto me for euer

The word wch is the thindge vpon wch all this text turns is Erash, and Erash signifies not onelie a betrothing as our later translation hath it, but a mariage, 2. Sam: 3.14 so it is vsed by David Deliuer me my wife Michal whome I married; & so our former translation had it. & so we accept it, & so shall handle it I will marrie thee vnto me for euer.

The first mariage that was made God made, he made it in paradise: & of that mariage I haue had the like occasion, as this to speak before, in the presence of manie hoble p[er]sons in this companie. The last mariage wch shalbe made God shall make too; & in paradise too, in the kingdome of heauen; & at that mariage I hope in him, that shall make it, to meet, not some, but all this company. The mariage in this Text hath relac[i]on to both those mariages: It is it self the spirituall, & misticall mariage of Christ Jesus to the church, & to euerie mariageable soule in the church: And it hath a retrospect, it looks back to the first mariage, for to that the first word carries vs, because from thence God takes his Metaphore, & comparison Sponsabo. I will marrie, & then it hath a p[ro]spect to the last Mariage, for to that we are caried in the last word In æternum I will mary thee to me for euer. Be pleased therefore to giue me leaue in this exercise to shifte the scene thrice & to pr[e]sent to yor religious considerac[i]ons three obiects, three subiects: first, a secular mariage [fol. 1v] in paradise, secondly, a spirituall mariage in the church, And thirdly, an eternall mariage in heauen, & in each of these three, we shall pr[e]sent three circumstances first the p[er]sons Me, & tibi. I will mary thee, & lastlie the term In æternam I will marrie thee to me for euer.

1 Part Persons In the first acceptation then, in the first a secular mariage in paradise the persons were Adam and Eue: Euer since they are he, & shee, man, & woman. at first by reason of necessitie, wthout anie such limitac[i]on as now: And now wthout anie other limitation, then such as are expressed in the law of God. As the apostles Acts. 15.28 saie in the first generall councell We lay nothing vpon you, but things necessarie, so we call nothing necessarie; but that wch is commanded by God. If in heauen I may haue the place of a man that hath p[er]formed the comandmts of God, I will not change wth him that thinks he hath done more then the comandmts of God enioynd him. The rule of mariage: for degrees, & distance in blood is ye lawe of God: but for conditions of men, there is no rule giuen at all. when God had made Adam & Eve in paradise, God did not place Adam in a Monasterie on one side, & Eue in a Nunnerie on the other side, & so a Riuer betweene them. They that built walls, & cloisters to frustrate gods institution of mariage, advance the doctrine of devills in forbiddinge mariage. 1 Timo: 4.3 The devill hath advantages enow against vs in bringing men, & women together. It was a strange, & [fol. 2r] sup[er]develish invention, to give him a new advantage against vs; by keeping men, & women asunder, by forbidding mariage, betweene the heresie of the Nicolaitans, that inducd a com[m]unitie of women, anie might take any, And the heresie of the Tatians that forbad all, none might take anie was a fair latitude, betwene the opinion of the Manichean heretiques that thought women to be made by the devill, & yor Colliridian heretiques that sacrificd, to a woman, as to God, there is a faire distance. Betwene the denying of them Soules wchAmbrose is chargd to haue done, & givinge them such soules, as that they may be priests as yor peputian heretiques did, is a faire waie for a man to walk in. To make them Gods is vngodlie & to make them devills, is devillish, To make them mistresses, is vnmanly, & to make them servants is vnnoble, to make them, as God made them wifes, is godlie & manly too. when in yor Romane church they dissolved mariage in naturall kindred, in degrees, where God forbids it not, when they dissolve mariage vpon spirituall kindred, because my grandfather christned that womans father, when they dissolue mariage vpon legall kinred, because my grandfather adopted that womans father [fol. 2v] they sep[ar]ate those whom god hath ioyned so, as to give leaue to ioyne in lawfull mariage, when men haue made vowes to abstaine from mariage: I wold they wold be content to trie a litle longer then they doe, whether they could keepe that vowe or noe: And when men haue consecrated themselues to God in his church. I wold they wold bee content to trie a litle farther then they doe, whether they could abstaine, or noe: But to dissolve mariage made after such a vow, or after orders is still to sep[ar]ate those, whom God hath not sep[ar]ated. The p[er]sons are He & Shee, Man & woman; they must be so much; he must be a man, shee must be a woman & they must be no more, not a brother & a sister, not an vncle & an Neece Adduxit ad Eum was the cause betwene Adam & Eve God brought them togethr; God will not bring me a pr[e]contracted p[er]son, he will not haue me defraud anothr; nor God will not bringe me a mis-beleeving a Sup[er]stitious p[er]son, he will not haue me drawn from himself. But let them bee p[er]sons that God hath made, man, & woman, & p[er]sons that God hath brought together, that is not, put asounder by anie law of his, & all such p[er]sons are capable of this first, this secular mariage.

Sponsabo In wch or second considerac[i]on is the Action, Sponsabo where the Actiue is a kinde of passive, I will marrie thee, is I wilbe maried vnto thee. for we marrie not or selves. They are somewhat hard driven in ye Roman church, when making mariage, a sacramt, & being prest by vs wth this question. Bellar: de matrimonie 1.1.6.6 If it be a Sacramt who administers it, who is the preist, they are fain to answeare [catchword(s): the] [fol. 3r] bridegrome, & the bride, He, & She, are the preist in that Sacrament. As mariage is a civill contract, it must be done so in publique, as that it may haue the testimonie of men. As mariage is a religious contract, it must be so done, as that it may haue the benediction of the preist: In a mariage wthout the testimonie of men they cannot clayme anie benefitt by the lawe. In a mariage without the benediction of the preist, they cannot clayme anie benefitt of the church: for how matrimonially soeu[er], such p[er]sons as haue married themselves may p[re]tend to love, & liue together, yet all that loue, & all that life is but a regolated Adulterie, it is not mariage.

In vstionem Now this institution of mariage had 3 obiects first In vstionem It was giuen for a remedie agt burning. And then In prolem, for p[ro]pagation, for children, & lastly In Adiutorium for mutuall helpe. As we consider it the first waie In vstione[m], euerie heating is not a burninge; euerie naturall concupiscence does not require a mariage. nay everie flaming is not a burning; though a man continue vnder the flame of carnall tentac[i]on, as long as StPaul did, yet it needs not come pr[e]sently to a Sponsabo I will marrie God gaue StPaul other phisick Gra[tia] mea sufficit, grace to stand vnder that tentac[i]on, & StPaul gaue himself other phisick Contundo corpus. conuenient disciplines to [fol. 3v] tame his bodie, theis will keep a man fro[m] burninge for Vri est desiderijs vinci, desideria pati, illustris est, et perfecti. Ambrose To be ouercome by or concupiscences, thats to burne, but to quench that fire by religious waies, thats a noble, thats a p[er]fect work. When god at the first institution of mariage, had this first vse of mariage in his contemplation, that it should be a remedie against burninge, God gaue man the remedie, before he had the desease; for mariage was instituted in the state of innocencie, when there was noe inordinatenes in the affecc[i]ons of man, & so no burning. But as god created Reubarb in the world, whose qualitie is to purge coller, before there was anie choller to purge, so god according to his abundant forwardnes, to do vs good, created a remedy before the disease, wch he foresaw cominge, was come vpon vs Let him then that takes a wife in this first, & lowest sense, In medicinam. But as his phisick, yet make her his cordiall phisick, take her to his hart. And fill his hart wth her, let her dwell there alone, & so they wilbe mutuall, Antidotes, & pr[e]servatiues one to another, against all forreine tentac[i]ons. And wth this blessing, blesse thou, O Lord theis whom thou hast brought hither for this blessing, make all the days of their life like this day vnto them; & as theis mercies are new everie morninge, make them so one to [fol. 4r] another And if they may not die together, sustaine thou the survyvor of them, in that sad houre wth this comfort, that he that died for them both will bring them together againe in his everlastingnes.

In prolem. The second vse of mariage was In p[ro]lificac[i]one[m] for children, & therefore as S. August. puts the case, to contract before; that they will haue noe children, makes it no mariage but an Adulterie to deny themselues to one another, is as much agt mariage, as to giue themselues to another. To hinder it by phisick, or anie other practise nay to hindr it so far, as by a deliberate wish or praier against children, consists not well wth this second vse of mariage. And yet in this second vse, we do not so much consider generation as regeneration, not so much procreation, as education, nor p[ro]pagation as transportation of children. For this world might be filld full enough of children, though there were noe mariage; but heauen could not be filld, nor the places of the fallen Angells supplied, wthout that care of religious educac[i]on wch from parents in lawfull mariage, they are likeliest to receive. How infinite, & howe miserable a circle of sinne doe we make, if as we sinned in [fol. 4v] or parents loynes before we were born, soe we sinne in or childrens acc[i]ons, when we are dead, by having giuen them, either example, or libertie of sinninge; we haue a fearfull commination from God, vpon a good man, vpon Eli, for his not restraininge the licentiousnes of his sons; 1. Sam. 3.11 I will doe a thing in Israel, saies God there, 4.18 at wch everie mans eares that heares it shall tingle. And it was executed, Eli fell down, & broke his neck. We haue also a consolation to women for children, She shalbe saued in child bearinge saies the apostle; 1. Timo: 2.15 but as Chrisostom, & others of the Ancient obserue, & interpret that place (wch interpr[e]tation arises out of the verie letter) It is, Si permanserint, not if shee, but if they, if, the children continue in faith, in charitie, in holines, & sobrietie: The saluac[i]on of the parents hath so much relac[i]on to the childrens goodnes, as that if they be ill by the parents example, or indulgence, the parents are as guiltie as the children. Art thou afraid, thy child shold bee stvnge wth a Snake, & wilt thou let him play wth the old Serpent in openinge himself to all tentac[i]ons. Art thou affraid to let him walk in an ill ayre; & art thou content to let him stand in that pestilent ayre that is made of nothing, but oathes, and execrac[i]ons of blasphemous mouthes [fol. 5r] round about him: It is StChrisostomes complaint Perditionem magno pretio emunt, Salutem nec dono accipere volunt. Wee paie deere for our childrens damnac[i]on, by paying at first for all theire childish vanities, & then for theire sinfull insolencies at any rate; & we might haue them saued & our selues to the bargaine (wch were a frugall waie, & a debt well hedgd in) for much lesse then ours, & theire damnation stands vs in. If you haue a desire, saies that B. father to leaue them certainlie rich Deum ijs relinque debitorem doe some such thing for gods service; as you maie leaue God in theire debt. Hee cannot break; his estate is inexhaustible; he will not break p[ro]mise, nor break daie he will shew mercie vnto thousands in them that loue him, & keepe his comandements: And here also maie another showre of his benedicc[i]ons fall vpon them, whome he hath prepared; & pr[e]sented here. Ps: 128.3 Let the wife be as a fruitfull vine, & their children like olive plants. To thy glorie let the parents expresse the loue of parents [fol. 5v] & the children to thy glorie, the obedience of children, till they both loose that secular name of parentes, & children, & meet all alike in one new name; all Saints in thy Kingdome, & fellow servants there.

In Adiutorium The third, & last vse in this institution of secular mariage, was in Adiutorium for mutuall help, there is noe state; no man in anie state that needs not the helpe of others. Subiects need kings, & if kinges doe not need their subiects, they need Alliances abroad, & they need counsell at home. Even in paradise where the earth p[ro]duced all thinges for life wthout labor, & the Beasts submitted themselues to man; soe that he had noe outward enemie, And in the state of innocencie in paradise; where in man all the affecc[i]ons submitted themselves to reason, so that he had noe inward enemy yet God in this abundant paradise, & in this secure innocencie of paradise, even in the survey of his owne worke saw, that though all that he had made was good yet [fol. 6r] he found thus much defect in his owne work, that man lacked a helper. Euery bodie needs the help of others; & euery good bodie does giue some kind of helpe to others. Even into the Ark it self, where God blessd them all wth a powerfull, & an ymediat p[ro]tection, God admitted onelie such, as were fitted to helpe one another, couples. In the Ark, wch was the type of our best condic[i]on in this life, there was not a single p[er]son, Christ saued one theif at the last gaspe; to shew that there may be late repentances, but in the Ark: he saued none but maried persons, to shew, that he eases himself in making them helpers one to another. And therefore when we come to the Posui deum adiutorium meum; to rely vpon God primarilie, for our helpe, god comes to the facia[m] tibi adiutorium. I will make thee a helpe like thy self, not allwaies like in complexion, nor like in yeares, nor like in fortune, nor like in birth, but like in mind, like [fol. 6v] in disposition, like in the loue of god; & of one another, or else there is noe helper. It was noe kinde of helpe that Dauids wife gaue him, when she spoke by waie of counsaile but in truth, in scorne, & derision to draw him from a religious act, as the dauncing before the Ark, at that time was. It is noe helpe for anie respect, to slacken the hvsband in his Religion. It was but a poor helpe that Nabals wife, was faine to giue him by telling David. Alas my husband is but a foole, like his name, & what will you look for att a fooles hand. It is the worst helpe of all, to raise a husband, by deiecting her self, to helpe her husband forward in this world, by forfeyting sinfully, & dishonorably her owne interest in the next. The husband in the help in the nature of a foundation, to sustaine, & vphold all; the wife in the nature of the roofe, to cover imperfections, & weaknesses. The husband in the nature of the head from whome all the sinews flowe. The wife in the nature of the hands into wch those sinewes flowe; & enable them [fol. 7r] to doe their offices. The husband helpes as legges to her, shee moves by his motion. The wife helpes as a staffe to him. he moves the better, by her assistance. And let this mutuall helpe bee a p[ar]te of our benediction too; In all the waies of fortune let his industrie helpe her, & in all the crosses of fortune, let her patience helpe him, & in all emergent occasions & dangers spirituall or temporall, O God, make speed to saue them. O Lord, make haste to helpe them.

In æternum We haue spoken of the p[er]sons, Man, & woman, him, & her, And of the action, first as it is phisick, but cordiall phisick, And then for children, but children, to be made the children of God, & lastly for helpe, but true helpe, & mutuall helpe; There remaines yet in this secular mariage the Terme, how long, for ever, I will marrie thee for ever. Nowe though there be p[ro]perlie noe eternitie in this secular mariage; nor in anie thyng in this world; for eternitie is that [fol. 7v] onelie, wch neuer had beginninge, nor neuer shall haue end; yet we may consider a kind of eternitie; a kind of circle wthout beginninge, wthout end, even in this secular mariage. for first, mariage should haue noe beginning, before mariage no half mariage; noe lending awaie of the mind, in condic[i]onall pr[e]contractes before; noe lending awaie of the bodie in unchaste wantonnes before. The bodie is the temple of the Holie ghost & when two bodies by mariage are to be made one temple. The wife is not as the chauncell, reservd, & shutt vpp, & the man as the walks belowe, indifferent, & at libertie for everie passenger. God in his Temple looks for first fruits from both that so on both sides, mariage should haue such a degree of eternitie; as to haue had noe beginninge of mariage, before mariage. It should haue this degree of eternitie too; this qualitie of a circle to haue noe interrupc[i]on [fol. 8r] noe breaking in the waie, by uniust suspic[i]ons, & iealousies, where there is spiritus imunditei, as S. Paul calls it, a spirit of vncleannes there will necessarily be spiritus zelotypiæ, as Moses cals it, A spirit of iealousie. But to raise the devill in the power of the devill, to call vp one spiritt by another spiritt, by the spiritt of iealousie, & suspition, to induce the spirit of vncleanes, where it was not. Yf a man coniure vp a devill so, God knowes who shall coniure it downe againe. As jealousie is a care, & not a suspition, god is not ashamed to p[ro]test of himself that he is a iealous god. God com[m]ands that noe Idolatrie be co[m]mitted Thou shalt not bow downe to a grauen image. Exod. 20 & before he accuses anie man to haue bowed downe to a graven image, before anie idolatrie was co[m]mitted, he tells them that he is a iealous god. God is iealous [fol. 8v] before there is anie harm done. And God pr[e]sents it as a curse, Ezech: 16.42 when he saies my iealousie shall dep[ar]te from thee & I will be quiet, and noe more angrie. that is, I will leaue thee to thy self, & take noe more care of thee. Jealousie that implies care, & honor, & counsaile & tendernes, is rooted in god, for god is a iealous god, & his servants are iealous servants as StPaul p[ro]fesses of himself I am iealous over you wth a godly iealousie. 2. Cor. 2.11 But iealousie that implies diffidence; & suspit[i]on, & accusac[i]on is rooted in the devill, for he is the accuser of the brethren.

Soe then this secular mariage should be In æternum, eternall, for ever, as to haue noe beginninge before, & so too; as to haue noe iealous interrupc[i]on by the waie, for it is so eternall, as that it can haue no end in this life. Those whome God hath ioynd, noe Man, noe [fol. 9r] Devill can sep[ar]ate so, as that it shall not remaine a mariage so farr, as that if those sep[ar]ated p[er]sons, will liue together againe, yet they shall not be new maried; so farre, certainly the band of mariage continues still. The Devil makes no mariages; he maie haue a hand in drawinge conveiances; in the temporall condic[i]ons there may be practice; but the mariage is made by god in heauen. The devill can break noe mariages neither, though he can by synne break of all the good vses, & take awaie all the comfortes of mariage. I pronounce not now whethr Adulterie dissolve mariage, or noe It is StAugustines wisedome to say where the Scripture is silent, Let me be silent too; And I maie goe lower then hee, & saie, where the church is silent, let me be silent too; & our church is so farr silent in this, as that it hath not said, That Adulterie dissolues mariage. perchance then [fol. 9v] it is not the death of mariage, but surelie it is a deadlie wound. We haue authors in the Romane church that think fornicationem non vagam. That such an incontinent life; as is limited to one certaine p[er]son, is noe deadlie sinne. But there is none euen amongst them, that diminish the crime of Adulterie. Habere quasi non haberes, is christs counsell To haue a wife as though thou hadst none that is continencie, & temperance, & forbearance, & abstinencie vpon some occasions. But non habere quasi haberes is not so, not to haue a wife, & yet haue her, to haue her that is anothers, that is the devils counsaile. Of that salutac[i]on of the Angell to the blessed virgin Mary Blessed art thou amongst women; we maie make euen this interpr[e]tac[i]on, not onelie that she was blessed amongst women, that is aboue women, but that she was Benedicta, blessed amongst women, that all women blest her, that no woman had occasion to curse her. And this is the eternitie of this secular mariage, as farr as this [fol. 10r] world admitts anie eternitie; That it shold haue no beginning before, noe interrupc[i]on of iealousie in the waie noe such aproach towards dissoluc[i]on, as that incontinencie in all opinions, & in all churches is agreed, to bee, And here also wthout anie scruple of fear, or of suspic[i]on of the contrarie, there is place for this benediction, vpon this couple Build O Lord vpon thine owne foundac[i]ons, in theis two, & establish thy former graces, wth future, that noe p[er]son euer complaine of eithr of them, nor either of them of one another, & so he, & shee are maried In æternum for euer.

2 Part We are now come in our order p[ro]posed at first, to our second p[ar]te, for all is said that I intended of the secular mariage. And of this second, the spirituall mariage, much needs not to be said: There is another preist, that contracts that, another preacher that celebrates that [fol. 10v] the Spirit of God to our spirit. And for the third mariage, the eternall mariage; it is a boldnes to speak anie thing of a thing soe inexpressable as the ioyes of heauen, it is a diminution of them to goe about, to laie anie colors, or light vpon them. But yet p[er]chance youre patience may last to a word of each of theis three circumstances. The p[er]sons, the Action, the Terme, both in this spirituall & in the eternall mariage.

Persons First then as in the former p[ar]te the secular mariage, for the p[er]sons there, we considered first Adam, & Eue, & after, euerie Man & woman, & this couple in p[ar]tic[u]ler, so in this spirituall mariage; we consider, first Christ, & his church, for the p[er]sons, & more p[ar]ticularlie Christ, & my soule. And can theis p[er]sons meet in such a distance [fol. 11r] & in such a disparagement, can p[er]sons meet, the Son of God, & the Son of man? When I consider Christ to be Germen Jehouæ, The bud, & blossome, the fruit, & off spring of Jehouah, Jehouah himself, & my self, before he took mee in hand, to be not a potters vessell of earth, but that earth of wch the potter might make a vessel, if hee would, & break it if hee would, when he had made it: When I consider Christ to haue beene before all beginnings, & to be still the image of the father, The same stampe vpon the same mettle, And my self a peice of rustie copper. in wch those loynes of the image of God, wch were imprinted in mee, in my creac[i]on, are defacd, & worn & washt, & burnt, & ground away by my many, & many sins, when I [fol. 11v] consider Christ in his circle. In glorie wth his father, before he came into this world; establishing a glorious church when he was in this world, & glorifyinge that church wth that glorie, wch himselfe had before, when he went out of this world; And then I consider my self in my this circle; I came into this world washed in my owne teares, & either out of compunction for my self, or compassion for others, I passe through this world, as through a valley of teares where teares settle, & swell, & when I passe out of this world, I leaue their eies, whose hands close mine full of teares too; can theis p[er]sons, this image of god this God himself, this glorious God, & this vessell of earth, this earth it self this inglorious worme of the earthe, meet without disparagement [catchword(s): they] [fol. 12r]

Action They doe meet, & make: a mariage because I am not a bodie onelie, but a bodie & soule there is a mariage, & Christ maries me. Deut. 21.12 As by the law a man might marie a captive woman in the warres, if he shaved her head & pared her nayles, & changed her clothes. So my Sauior hauing fought for my soule fought to blood, to death, to the death of the crosse for her, hauing studied my soule so much, as to write all those Epistles, wch are in the newe Testament to my soule, hauinge pr[e]sented my soule, wth his owne picture that I can see his face, in all his temporall blessings hauing shau’d her head in abating her pride, & payrd her nayles in contracting her greedie desires, & changed her clothes not to fashion her selfe after this world, my soule being thus fitted by himself, Christ Jesus hath maried my soule [catchword(s): Maried] [fol. 12v] maried her to all the three intendments mentioned in the secular mariage first in vstionem against burning. In vstionem That whether I burn my self in the fires of tentac[i]on, by exposing my selfe to occasions of tentac[i]on, or be reserued to be burnt by others, in the fires of p[er]secuc[i]on, & martirdome whether the fires of ambition, or enuie, or lust, or the everlasting fires of hell offer at me in an apprehension of the judgments of God, yet as the Spirit of God shall wipe awaie all teares from mine eies, so the teares of Christ Jesus shall extinguish all fires in my hart, & so it is a mariage, In vstionem, A remedy against burning.

In p[ro]lem. It is so too in Prolificationem for children Væ soli, woe vnto that single soule that is not maried to Christ [catchword(s): that] [fol. 13r] That is not come into the waie of hauing issue by him, that is not incorporated in the christian church, & in the true church but is yet in the wildernes of idolatrie; amongst the gentiles, or in the Labirinthe of sup[er]stition amongst the papists Væ soli woe vnto that single man that is not maried vnto Christ in the Sacraments of the church, & Væ sterili woe vnto them that are barren after this spirituall mariage; for thats a great curse in the prophet Jeremy 22.30 Scribe virum istum sterilem write this man childlesse, that implied all calamities vpon him; And as soone as Christ had laid that curse vpon the figgtree Mat: 21.19 Let no fruit grow vpon thee; for euer, presently the whole tree withered. If no [fol. 13v] fruit, no leafes neither nor bodie lefte to be incorporated in the bodie of Christ Jesus, & bring forth no fruits worthy of that p[ro]fession is a wofull state too. Væ soli woe vnto the gentiles not maried vnto Christ & Væ sterili woe vnto inconsiderate christians that think not vpon their calling that conceaue not by Christ Mat: 24.19 but there is a Væ prægnanti too, woe vnto them that are wth child, & are neuer deliuered, that haue good conceptions religious dispositions, holie desires to the advancement of gods truth but for some collaterall respects, dare not vtter them, nor bring them to their birth to anie effect. The purpose of his mariage to vs, is [fol. 14r] to haue children by vs; & this is his abundant, & his pr[e]sent fecundity that working now in me by you, in one instant he hath children in me, & grand=children by me. He hath maried me, In vstionem, & in prolem Against burning, & for children, but can he haue anie vse of mee In Adiutorium for a helper? Surelie if I be able to feed him, & clothe him, & harbor him, (& christ would not condemne men at the last daie for not doing theis, if man could not doe them) I am able to helpe him too. Great p[er]sons can helpe him over sea: convey the name of christ where it hath not been preached yet, & they can help him home again; restore his [fol. 14v] name, & his truth where sup[er]stition wth violence hath disseisd him; And they can help him at home, defend his truth there against all machinac[i]ons, to displant, & dispossesse him, Great men can helpe him thus, & euerie man can helpe him to a better place in his owne hart, & his own actions, then he hath had there; & to be so helped in me, & helped by me, to haue his glorie thereby advanced Christ hath maried my soule. And he hath maried it in æternum for euer wch is the third, & last circumstance in this spirituall; as it was in the secular mariage, & here the æternum is enlarged, In æternum In the secular it was an eternitie considered onelie in this life: but this eternitie is not begun in this world, but from all [fol. 15r] eternitie in the book of life, in gods eternall decree for my elecc[i]on, there christ was maried to my soule, christ was neuer in minoritie never vnder yeares, there was neuer anie time; when he was not as ancient; as the ancient of daies, as old as his father. But when my soule was in a strange minoritie, infinite millions of millions of generac[i]ons before my soule was a soule, did Christ marie my soule in his eternall decree, so it was eternall, It had no beginninge Neither doth he interrupt this by giving me anie occasion of iealousie by the waie, but loues my soule, as though there were noe other soule, & would haue done [fol. 15v] & suffered all that he did for me alone; if there had ben no name but mine in the book of life. And as he hath maried me to him in æternu[m] for euer, before all beginnings, & in æternum, for euer, wthout anie interrupc[i]ons, so I know, that whom he loue, hee loue to the end, & that he hath giuen me; not a p[re]sumptuous impossibilitie, but a modest infallibilitie, that no syn of mine shall divorce, or sep[ar]ate me from him, for that wch ends the secular mariage ends not the spirituall, not death for my death does not take me from that husband, but that husband beinges more beinge by his father p[re]ferred to higher titles, & greater glorie in another state. I do but go by death where he is become a king, to haue my p[ar]te in that glorie [fol. 16r] & in those addic[i]ons wch he hath receiued there. And this hath ledd vs to our third & last mariage, our eternall mariage in the triumphant church.

3 Part Persons And in this third mariage The p[er]sons are the lambe, & my soule; The mariage of the Lambe is come, & blessed are they that are called to the mariage Supper of the Lambe saies StJohn Apoc: 19.7, 9 speaking of our state in the generall resurrecc[i]on. that lambe, that was brought to the slaughter, & opened not his mouth And I who haue opened my mouth, & poured out impr[e]cac[i]ons, & curses vpon men, & execrac[i]ons, & blasphemies against God vpon everie occasion That Lambe who was slaine fro[m] the beginninge, & I who was slaine by him, that he was a murderer from the beginninge, That Lambe wch took awaie the sins of the [fol. 16v] world, & I who brought more syns into the world; then anie sacrifice but the blood of this Lambe could take away, This Lambe, & I, theis are the p[er]sons shall meet & marie, there is the Action.

Action This is not a clandestine mariage not the private seal of christ in the obsignac[i]on of his spirit, and yet such a clandestine mariage, is a good mariage. Nor it is not such a parish mariage, as when Christ maried me to himself att my baptisme; in a church here. And yet that mariage of a christian soule to christ in that sacrament is a blessed mariage. But this is a mariage in that great, & glorious congregac[i]on, where all my sins shalbe laid open to the eys of all the world, where all the blessed virgins shall see all my vncleannes, & all the martirs see all my [fol. 17r] tergiuersac[i]ons, & all the confessors see all my double dealinges in gods cause where Abraham shall see my faithlesnes in gods p[ro]mise And Job my impatience in Gods correcc[i]ons And Lazarus my hardnes of hart in distributinge gods blessinges to the poore; And those virgins, & martirs, & confessors, & Abraham, & Job, & Lazarus & all that congregac[i]on shall look vpon the lambe; & vpon me, & vpon one another, as though they would all forbidd those banes, & say one to another, Will this Lambe haue anie thing to do wth this soule And yet there, & then this lambe shall marie me. In æternum for ever, wch is or last circu[m]stance.

In æternum It is not well done to call it a circumstance; for the eternitie is a [fol. 17v] great p[ar]te of the essence of that mariage, Consider then how poore, & needie a thing all the riches of this world. How flatt & tastlesse a thing all the pleasures of this world. how pallid, & fainte, & dilute a thing, all the honors of this world are, when the verie treasure, & ioy & glorie of heauen it self were vnp[er]fect, if it were not eternall, & my marriage shalbe too soeIn æternum for ever. The Angells were not maried so; They incurrd an irrep[ar]able divorce from God; & are sep[ar]ated for euer, & I shalbe married to him In æternum, for ever. The Angells fell in loue, when there was noe obiect pr[e]sented, before anie thing was created. when there was nothing, but God, & themselues, they fell in love with [fol. 18r] themselues, & neglected god, & so fell In æternum for ever, I shall see all the beautie, & all the glorie of all the saints of God, & loue them all, & know that the Lambe loues them too; wthout iealousie on his p[ar]te, or theirs, or mine, & so be maried In æternum for ever, wthout interrupc[i]on, or diminuc[i]on, or change of affecc[i]ons. Apoc. 6.12 I shall see the Sun black as a sackcloth of hayre, & the Moone become as blood & the Starres fall as a figgtree casts her vntimely figges, & the heauens rold vp together as a Scrolle. I shall see a divorce betwene princes, & their pr[e]rogatiues, betwene nature, & all her elements, betwene the spheres, & all theire intelligences Between matter it self, & all her formes, & my marriage shalbe In æternum for euer, I shall see an end of faith, nothing to be beleeued that I do not know, & an end of hope, nothing to be wisht that I do [catchword(s): not enioy] [fol. 18v] enioy, but no end of that Loue in wch I am maried to that Lambe for euer. Yea, I shall see an end of the some of the offices of the Lambe himself. Christ himselfe shalbe no longer a mediator an Intercessor, an Advocate, & yet shall continue a husband to my soule for ever, where I shalbe rich enough wthout iointure, for my husband cannot die, & wise enough wthout experience, for noe new thing can happen there, & healthie enough wthout phisick, for noe sicknes can enter; And wch is by much the highest of all, safe enough wthout grace for noe tentac[i]on that neede p[ar]ticuler grace can attempt me, There, where the angells wch cannot die, could not liue, this verie bodie wch cannot chuse but die, shall liue, & liue as long, as that god of [fol. 19r] life that made it. Lighten our darknes we beseech thee O Lord that in thy light we may see light Illustrate our vnderstandings, kindle our affecc[i]ons, pour oile to our zeale, that we may come to the marriage of this Lambe, & that this Lambe may come quicklie to this mariage. And in the mean time blesse theis thy servants, wth making this secular mariage a type of the spirituall, and the spirituall an earnest of that eternall, wch they, & wee by thy mercie shall haue in that kingdome wch thy Son, our Saviour hath purchased wth the inestimable price of his incorruptible blood. To whom, &c.

Finis

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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