OESJD VII.2; on Hos. 2.19

[fol. 80r] Hosea 2.5.19
I will mary thee vnto me
for euer

The word, which is the hinge on which all this Text turnes is (Erash:) And Erash signifys not onely a betrothinge, as our latter Translation hath it, but a Mariage; And soe it is vsed, by Dauid deliuer me my wife Michaell, whome I maryede. And soe our former Translations had it, & soe wee accept it, & soe shall [fol. 80v] handle it. I will mary thee vnto me for euer. The first Mariage yt was made God made, & he made it in Paradice & of yt Mariage I haue had ye like occasion as this to speake before in the presence of many Honorable Personages in this Company. The last Mariage that shalbe made God shall make too, & in Paradice too, in the kingdome of heauen; And at yt Mariage I hope to meete not onely some in him that shall make it, to meete not onely some but all this Company. The Ma: riage in this Text hath relation to both those Mariages: It is it selfe ye Spirituall & Mysticall mariage of Christ Iesus to ye Church, & to euery [fol. 81r] maryageable soule in ye Church: And it hath a retrospect, it lookes backe to the first maryage (for to that the first word Carrys vs because from thence God takes his Metaphor & Comparison (Sponsabo) I will mary) & then it hath a Prospect to the last Mariage, for to that we are caryed in ye last word (Eternum) I will mary thee vnto me for euer.

Be pleased, therefore to giue me leaue in this Exersise to shift the Sceane thrise, & to present to your religious Considerations 3 Obiects, 3 Subiects. 1. a Secular mariage in Heauen Paradice; 2.ly a Spirittuall [fol. 81v] mariage in the Church & 3ly. an Eternall Mariage in Heauen. And in each of these three we shall Present three Circumstances. First the Persons (Me) & (Tibi) I will mary thee vnto me; And then the Action (Sponsabo) I will mary; And then lastly the terme (In æternum) I will mary thee vnto me for euer.

Part. Persons.In the first acceptation then, in ye first, ye Secular Mariage in Paradice, the Persons were Adam & Eue; euer since they are Hee & Shee, Man & Woeman. At first by reason of necessity without any such limitation as now, & now wthout any other Limitations, then such as are expressed in Act: 5.28. the Law of God. As the Apostles say [fol. 82r] in the first generall Councell, we lay nothinge vppon you but thinges necessary; Soe we call nothinge necessary but yt wch is Commaunded by God. Yf in Heauen I may haue ye Place of a Man that hath performed the Will Commaundemts of God, I will not chaunge wth him yt thinkes he hath done more then the Commaundement of God enioyned him. The rules of mariage for degrees & distance of bloud is the law of God. But for Conditions of Men there is noe rule at all giuen. When God had made Adam & Eue in Paradice, though there were 4 Riuers in Paradice, God did not Place Adam in a Monestary on one side, & Eue in a Nunnery on the other, & soe a riuer [fol. 82v] betweene ym. They that build Walls and Cloysters to frustrate Gods Institution of Mariage, aduaunce ye Doctrine of Diuells in forbiddinge Mariage. The Diuell hath aduantage enough against vs in bringinge Men & Woemen together. It was a strange & super=diuellish inuention to giue him a new aduantage ouer vs by keepinge Men & Woemen asunder by forbiddinge Mariage. Betweene ye Heresy of ye Nicohlaitans yt induce a Community of Woemen any might take any And ye Heresy of the Fatians yt forbid all, none might take any, was a fayre Latitude Betweene ye opinion of ye Manicheans heritiques, yt thought Woemen to be made by ye Diuell, & ye Collyridian heretiq[ues] yt Sacrifysed to Woemen, as to God, there is a fayre distance. Betweene ye denyinge of [fol. 83r] them soules, which St Ambrose is charged to haue done, & giuinge them such soules, as yt they may be Preists, as ye Pupitian heretiq[ue]s did, is a fayre way for a modest man to walke in. So make ym Gods, is vngodly, & to make ym Diuells is diuellish; soe to make them Mistresses is vnmanly and to make ym Seruants is vnnoble; To make them as God made them, Wiues, is Godly, & Manly too. When in the Romane Church they dissolue Mariages in Naturall kindred in degrees where God forbidds it not; when they dissolue mariage vppon legall kindred, because my Grand-Father adopted yt woemans Father, they seperate those whome God hath ioyned soe farr, as to giue ym leaue [fol. 83v] to ioyne in lawfull mariage. When men haue made vowes to abstaine from mariage, I would they would be content to try a little longer then they doe, whether they could keepe yt vow or noe; & when men haue Consecrated themselues to ye Seruice of God in this Church, I would they would be content to try a little farther yn they doe, whether they could abstaine or noe: But to dissolue mariage after such a vow, ofr after orders is still to seperate those whome God hath ioyned not seperated. The Persons are He, & Shee, Man & Woeman, They must be soe much, He must be a Man, & She must be a Woman; & they must be noe more. Not a brother, & a Sister; not an vncle & [fol. 84r] a Neece; Adduxit ad eum, was the case betweene Adam & Eue, God brought them together; God will not bringe me a precontracted Person, he will not haue me defraude an other; nor he will not bringe me a misbeleeuinge, a superstitious person, he will not haue me drawne from himselfe. But lett them be Persons whome yt God hath made Man & Woeman, & Persons yt God hath brought together, that is, not putt asunder by any Law of his, & all such Persons are capeable of this first, this secular Mariage.

In wch our second Consideration is ye Action Sponsabo; where ye Action is a kinde of Passion, I will mary thee, is I wilbe maryed to thee. For we mary [fol. 84v] not our selues. They are somewt hard driuen in ye Roman Church, when makeinge Mariage a Sacramt; & beinge pressed by vs wth this Question, Yf it be a Sacramt, who administers it; who are ye Preists? they are fayne to answer the Bridgroome & ye Bride, He & Shee are ye Preists in yt Sacramt. As Mariage is a Cyuill Contract, it might be done soe in Publique as yt it may haue ye Testimony of men: As mariage is a Religious Contract: it must be done soe as yt it may haue ye benediction of ye Preist. In a mariage wth but ye Testimony of men they can clayme noe benifitt by ye Law. In a Mariage wth but ye benidiction of the Preist they cannot clayme any benifitt of ye Church, For how Matrimonially soeu[er] such Persons haue maryed [fol. 85r] themselues may pretend to loue & liue together, yett all yt loue & all yt Life is but a reputated Adultery, it is not Mariage. Now this Institution of Mariage had 3 Obiects. First In vstionem it was giuen for a remedy against burninge, & yn in Prolem, for propagatio[n] for Children & Lastly In adiutorium, for mutuall helpe. As we Consider it ye first way In Vstionem, euery heatinge is not a burneinge, euery Naturuall Concupicence requires not a Mariage nay euery Flameinge is not a Burneinge. Though a man continue in ye Flame of Carnall Temptations as long as St Paul did; yet he needs not come Presently to a Sponsabo, I will mary. God gaue St Paule other Physick (Gratia mea [fol. 85v] sufficit) grace to stand vnder yt Temtation: & St Paule gaue himselfe other Physicke Contundo corpus, conuenient discipline to tame his body: these will keepe a man from burneing. To be ou[er]come by our concupiscences yt’s to burne; but to quench yt Fyer by religious ways that’s a noble, that’s a perfect worke. When God at ye first Institution of Mariage had this ayme of Mariage in his Contemplation, yt it should be a remedy against burneinge, God gaue man ye remedy before he had ye Disease; For Mariage was Instituted in ye State of Inocency when there was noe immoderatenesse in the Affections of man, & soe noe burneinge. But as God created Rewbarbe in ye world whose quality is to purge Coller, before there was any Coller to purge: soe God, [fol. 86r] accordinge to his aboundant forwardnesse to doe vs good, Created as remedy before ye Disease, wch he saw comminge, was come vppon vs. Lett him then yt takes his wife in this first & lowest scence In medicinam, but as his Physicke, yet make it his Cordiall Physicke, take her to his hart, & fill his hart with her. Lett her dwell there alone, & soe they wilbe mutuall Antidotes & Preseruatiues to one another against forraine Temptations. And wth this blessinge blesse thou ô Lord these whome thou hast brought hether for this blessinge, make all ye days of theyre life like this day vnto them; & as thy mercys are new euery morneinge, make ym soe to one another: And yf they may not [fol. 86v] dye together sustayne thou ye suruiuor of ym in yt sad howerre wth this Comfort that he yt dyed for them both, will bring ym together againe, in his Euerlastingnesse.

The 2d Vse of Mariage was In prolificationem, for Children. And therfore as St Augustine putts ye Case to Contract before that they will haue noe Children makes it noe mariage, but an Adultery: To deny one another themselues to one another is as much against Mariage, as to giue them-selues to another. To hinder it by Physicke or any other Practice, nay to hinder it soe farr as a deliberate wish or prayer against Children Consists not well wth this 2d ayme of mariage. And yet in this second ayme we doe not soe much Consider generation as regeneration, not soe much Procreation [fol. 87r] as Education, nor Propagation, as Transplantation of Children; for this world might be filled full enough of Children though there were noe mariage; but Heauen could not be filled, nor ye places of the fallen Angells supplyed wth out yt Care of Childrens religious Education, which from Parents in lawfull mariage they are likelyest to receiue. How Infinite, how miserable a Cyrcle of Sinne doe wee make yf, as we sinned, in our Parents Loynes before we were borne, soe wee sinne in our Childrens actions when wee are dead by giueinge ym either example or Liberty of sinninge? We haue a fearfull Commination of God vppon a good man, vppon Ely for his not restrayninge the lycentiousnesse of his Sonnes. I will doe [fol. 87v] in Iraell sayth God there, at wch euery mans eares yt heare it shall tingle; & it was executed, Ely fell downe & brake his neck. We haue alsoe a Promise of Consolation to Woemen for Children She shalbe saued in Childbearinge, sayes ye Apostle. But as Chrysostome & others of the Auntients obserue, & interpret yt Place (wch Interpretation ariseth out of ye very letter) It is Si permanserint not if She, but if they, yf the Children continue in fayth, in charity, in holynesse, & in Sobryety. The Saluation of the Parents hath soe much relation to ye Childrens goodnesse, as yf that they be ill by ye Parents example, or indulgence the Parents are as guilty as ye Children Art thou affrayd thy Child should be [fol. 88r] stunge wth a Snake, & wilt thou lett him play wth ye old serpent, in openinge himselfe to all Temptations? Art thou affrayd to lett him walke in an ill Ayre, & art thou Content to lett him stand in the Pestelent Ayre yt is made of nothinge but Oathes & Execrations of blasphemous mouthes round about him? Is it St Chrysostoms complaynt Perditionem magno pretio emunt; salutem nec dono accipere volunt: wee pay deere for our Childrens damnation at first by payinge for all thire Childish vanitys; And then for thyre sinfull Insolensys at any rate; And we must haue them saued & our selues to ye bargaine (wch were a frugall way & a debt well hedg’d in) [fol. 88v] for much lesse yn our & thyre Damnation stands vs in, If you haue desire (sayth yt blessed Father) to leaue ym certaynly rich Deum ijs relinque debitorem, doe some such thinge for Gods seruice as you leaue God in thyre debt. He cannot breake; his Estate is inexhaustible; He will not breake promise nor breake day, he will shew mercy vnto Thousands in ym that loue him, and keepe his Commaundmts. And heere allsoe may another shower of his benidictions fall on them whome he hath prepared & presented heere. Lett ye wife be as a fruitefull vine, & theyre Children, like Oliue plants to thy Glory. Lett ye Parents expresse ye Loue of Parents, & [fol. 89r] the Children to thy Glory, ye Obedience of Children, till they both loose that secular name of Parents & Children & meete all alike in one new name, all Sts in thy kingdome, & fellow seruants there.

The 3d & last ayme in this Institution of Secular mariage was (In adiutorem) for mutuall helpe. There is noe state, noe man in any state yt needs not the helpe of another; Subiects neede kings, & yf kings doe not neede thyre Subiects, yett they neede Alyaunce abroade, & they neede Councell at home. Euen in Paradice where the Earth produced all things for life wthout Labour; & ye beasts submitted [fol. 89v] themselues to man, soe yt he had noe outward Enimy; And in ye State of Inocency in Paradice, where in man all ye Affections submitted themselues to reason, soe yt he had noe inward enemy; yet God in this aboundant Paradice & this secure Inocency of Paradice, euen in ye suruay of his owne workes saw yt though all that he had made was good, yett he had not made all good; He found thus much defect in his owne work, yt man lacked a helper. Euery body needes ye helpe of others, & euery good body doth giue some kinde of helpe to others. Euen in ye Ark wch was Tipe of our best Condition in this Life, there was not a simple Person. Christ saued once one Theefe at ye last gaspe, to shew yt there may be late repentance, but in ye Ark he saued none but maryed Persons; to shew [fol. 90r] that hee easeth himselfe in makeinge them helpers to one another. And therfore when wee come to ye (Posiuj deum adiutorem meum) to rely vppon God primarily for our help. God comes to ye (faciam eos tibi adiutorium) I will make thee a helper like thy selfe; not allways like in Complexion, nor like in yeares, nor like in Fortune, nor like in beauty; but like in minde, like in disposition, like in ye loue of God & one another, or els there is a noe helper. It was noe kinde of helpe that Dauids wife gaue him, when she spake by way of Councell (but in truth in scorne & derision) to draw him from a religious Act, as ye dancinge before [fol. 90v] the Arke at that time was. It is noe help for any respect to slaken ye Husband in his religion. It was but a poore helpe yt Nabaths wife was faine to giue him, by tellinge Dauid alas my Husband is a Foole, like his name & what will you looke for at a fooles handes? It is ye worst help of all to rayse a husband by deiecting herselfe to helpe her husband forward in this world by forfeitinge sinfully & dishonorably her owne interest in ye next. The husband is a helper in ye nature of a ffoundation to susteine & vphould all: The wife in ye nature of ye roofe to couer all Imperfections & weaknesses; The husband in nature of ye head from whence all sinnews flow; the wife in ye nature of [fol. 91r] hands from whence into wch all those sinnews flow & inable ym to doe thyre offices: The Husband helpes as legges to her; the wife moues by his motion; the wife helps as a staff to him, he moues the better by by her assistance.

And lett this mutuall help be a part of this our present benediction too; In all the ways of Fortune lett his Industry help her; & in all the Crosses of fortune lett her Patience help him; & in all emergent occasions & dangers Spirittuall or Temporall, O God make speede to saue them, O Lord make hast to helpe them.

We haue spoken of the Persons Man, In æternum. & Woeman, Him and her & of ye Action first as it is Physick (but Cordiall) [fol. 91v] & then for Children (but Children to be made ye Children of God) And lastly for help (but true & mutuall helpe) There remayne yet in this secular mariage ye Terme (how longe) for eu[er]) I will mary thee vnto me for eu[er]. Now though there be properly noe Eternity in this secular mariage, nor in any thinge in this world (for Eternity is onely yt wch neuer had, nor neuer shall haue end) Yett we may consider a kinde of Eternity, a kinde of Cyrcle, wthout begininge wthout end, euen in this secular mariage. For first mariage should haue noe beginninge before mariage, noe halfe mariages, noe lendinge away of ye minde in Conditionall procontracts before, noe lendinge away of ye body in vnchast wantonesse before. The body is ye Temple [fol. 92r]of the holy Ghost, & when the bodys by mariage are to be made one Temple, the wife is not as ye Chauncell reserud & shutt vpp, & the man as the walkes below indifferent, & at liberty for eu[er]y Passenger: God in his Temple seekes for first fruites from both yt soe on both sides mariage should haue such a degree of Eternity, as to haue had noe begininge of mariage before mariage. It should haue this degree of Eternity too, this quality of a Cyrcle to haue noe Interruption nor breakinge in ye way by vniust suspition, & Iealousyes. Where there is Spiritus immunditijei, as St Paul calls it, a Spirit of vncleanesse, there will necessarily be Spiritus Zelotipiæ as Moses [fol. 92v] calls it the Spirit of Jealousy: But: to rayse vpp the Diuell in the power of the Diuell, to call vpp one spirit by an other Spiritt; by ye Spirit of Jealousy & suspition, to induce ye Spirit of vncleanenesse where it was not: If a man Coniure vp a Diuell, soe God knowes who shall coniure it downe againe As Jealousy is a care, & not a suspitio[n] God is not ashamed to protest of himselfe that he is a Jealous God: god Commaunds yt noe Idollatry be committed; Thou shalt not bow downe to a grauen Image, before any Idollatry was committed, hee tells ym yt he is a iealous God; God is Jealous before there be any harme donne; & God presents it for a Curse wn he sayes [fol. 93r] my Iealousy shall burn like depart from thee & I wilbe quiet & noe more angry, yt is, I will leaue thee to thy selfe, & take noe more care of thee. Jealousy that implyes care & honor, & Councell & tendernesse is rooted in God; For God is a iealous God, & his seruants are Jealous seruants; as St Paul protests of himselfe I am iealous ouer you wth a godly iealousy: But Jealousy that implyes indiffidencje & suspition, & accusation is grownded in ye Diuell; for he is ye accuser of ye brethren. Soe then this secular mariage should be In eternum, eternall for eu[er], as to haue noe begininge before, & soe to haue noe Jealous interruptions by ye way. For it is soe Eternall, yt it [fol. 93v] can haue noe end in this Life. Those whome God hath ioyned together noe man noe diuell, can seperate soe; as yt it shall not remayne a mariage soe farr as that yf those seperated Persons will liue together againe yet they shall not be now maryed; soe farr certaynely ye band of mariage continues still: The Diuell makes noe mariage he may haue hand in drawinge conueiances in ye temporall Conditions there may be practice, but ye marige is made in heauen by God. The diuell can breake noe mariages neither; though he can by sinne breake of all ye good aymes & take away all ye Comforts of mariage. I pronounce not now, whether Adultery dissolue mariage [fol. 94r] or noe; It is Austines wisdome to say when ye Church is silent, lett me bee silent too. And our Church is farr silent in this as yt it hath nos sayde Adultery dissolues mariages. Perchaunce then it is not ye death of mariage but sure it is a deadly wound. Wee haue Authors in ye Romane Church yt thinke Fornicationem, non .vagam that such an incontinent life as is limited to one certayne person is noe deadly sinne. But there is none euen amonge them that deminnishes the Crime of adultery, Habere quasj non habere is Christs counsell to haue a  wife as though thou hadst none, yt is, for continence & temperance & forberaunce, [fol. 94v] & abstinence vppon some occasions. But non habere quasj haberes is not soe not to haue a wife, & yett to haue her, to haue her that is anothers, this is ye Diuells Councell Of yt Salutation to the blessed Virgin Mary, Blessed art thou amongst woemen, we may eu[er] make this interpretation, not onely yt Shee was blessed amongst woemen, yt is aboue woemen; but yt she was blessed amongst woemen, yt all woemen blessed her. yt noe woemen had occasion to Curse her. And this ye Eternity of this Secular mariage, as farr as this word admitts any eternity that it should haue any noe beginnge before, noe Interruptio[n][fol. 95r] of Jealousy in the way, noe such approach towards dissolution as that Incontinency in all opinions & in all Churches is agreed to be.

And heer allsoe wthout any scruple of feare or suspition of ye Contrary there is place for this benediction vppon this Couple. Build ô Lord vppon thine owne Foundation in these two, & establish thy former graces wth future, yt noe Person eu[er] complayne of either of them, nor either of them of one another; And soe Hee & Shee are maryed for euer.

We are now come in our order proposed at first to our second part (for all is sayd Part 2 yt intended at ye Secular mariage) And of [fol. 95v] this second the Spirituall mariage much neede not be sayde; There is another Preist yt Contracts yt, another Preacher yt Celebrates yt, ye Spirit of God to our Spirit. And for ye Third mariage ye Eternall mariage, it is a bouldnesse to offer to say anythinge of a thinge soe vnexpressible as ye Joyes of heauen: It is a diminution of them to goe about to heighten ym; it is a shaddowinge of them to goe about to lay any Collours or lights vppon ym. But yet your Patience may Purchaunce last to a word, of either of these 2 Cyrcomstances, the Persons, the Action the Terme, both in this Spirituall, & in this Eternall mariage.

[fol. 96r] First then as in the former Part ye Secular mariage, for ye Persons there we considered First Adam and Eue, & after euery man & woeman & this Couple in Particular: Soe in this Spirituall mariage we Consider First Christ & his Church for ye Persons, but more Particularly Christ & my Soule. And can these Persons meete in such a distance & in such a disparagement? Can these Persons meete ye Sonne of God, & ye Sonne of man? When I Consider Christ to bee Germen Jehouæ the budd, ye blossome, ye fruite & offspringe of Jehouah, [fol. 96v] Jehouah himselfe, & my selfe, before he tooke me in hand not be a Potters vessell of earth but yt Earth of wch ye Potter migth make a Vessell if he would, & breake it yf he would when he had made it. When I consider Christ to haue bine before all begininges, & to be still ye Image of ye Father ye same stamp vppon ye same mettall, & my selfe a peece of rusty Copper, in wch ye Lines of ye Image of God which were imprinted in me at my Creation are defaced & worne & washed, & burnt, & ground away by my many, & many, and many Sinnes. When I consider Christ in his Cyrcle, in his Glory wth his Father, before he came into this world establishinge a glorious Church when he was in this world, & glorifyinge yt Church wth[fol. 97r] that glory wch himselfe had before, when he went out of this world; & then Consider my selfe in my Cyrcle, I came into ye wold, washed wth myne owne teares, & either out of Compassion for my selfe, or compassion for others I passe throug this world; as throug a vally of Teares, where teares settle & swell: And when I passe out of this world, I leaue thyre eyes, whose handes close mine, full of teares too; Can these Persons, this Image of God, this God himselfe, this Glorious God, & this Vessell of Earth, this Earth it selfe, this inglorious worme, of ye earth meete wthout disparagement? They doe meete & make a mariage, because I am not a body only, [fol. 97v] but a body & a soule; there is a mariage & Christ maryes me, as by ye Law a man might mary a Captiue woeman in ye warrs, Yf he shaued her head & pared her nayles, & changed her Cloathes. Soe my Sauoiur haueinge faught for my soule, faught to bloud, to death, to the death of ye Crosse for her, haueing suddied my soule soe much, as to write all those Epistles wch are in ye new Testament to my Soule haueing presented my Soule wth his owne Picture, yt I can see his face in all his Temporall blessings haueinge shaued her head in abatinge her Pride, & pared her nayles in contactinge her greedy desires, & changed her Clothes not to Fashion her selfe to this world, my [fol. 98r] soule beinge thus fitted by himselfe Christ Iesus hath maryed my Soule, maryed her to all the 3 Intendments mentioned in ye Secular mariage; First In vstionem, against burneinge, that whether I burne my selfe in ye Fyer of Temptation by oppossnge my selfe to occasions of Temptation; or be reserued to be burnt by others in ye Fyer of Persecution & martyrdome; whether ye ffyers of Ambition & Enuy or Lust or ye Euerlastinge Fyers of Hell offer all at me an apprehension of ye Iudgmts of God; yet as ye Spirit of God shall wipe away all teares from my Eyes Soe ye teares of Christ Iesus shall extinguish all Fyers from my Hart. [fol. 98v] And soe it is a mariage (In Vstionem) against burneinge. It is soe In Prot In Prolificationem too, for Children, First væ solj woe vnto yt single soule, yt is not maryed to Christ, yt is not come into the way of haueinge Issue by him, yt is not incorporated into ye Christian Church, & in the true Church, but is yet either in ye wildernesse of Idolatry amongst ye Gentills; or else in Laborinth of superstition amongst ye Papists. Væ solj, woe vnto yt single man yt is not maryed to Christ in ye Sacramts:of ye Church; And woe Væ sterilj woe vnto yt are barren after this Spirituall maryage for yt is a greate Cursse curse, in the Prophet Jeremy Scribo istum virum [fol. 99r] sterilem, write this man Childlesse that implyed all Calamitys vppon him; And assoone as Christ had layde that Curse vppon ye Figg tree Lett noe fruite grow vppon thee for eu[er], presently ye whole tree withered: If noe frute noe leaues neither nor body left. To be incorporated in ye body of Cr: Iesus and bringe forth noe fruites worthy of yt Profession is a woefull state too. Væ solj, first woe vnto the Gentills, not maryed vnto Christ; And Væ sterilj, woe vnto inconsiderate Christians yt thinke not vppon thyre Callinge, yt Conceiue not by Christ. But there is a Væ Pregnantj, [fol. 99v] Woe vnto them yt are with ch child, & are neu[er] deliuered, that haue sometimes good Conceptions, religious dispositions, holy desires to ye aduancemt of Gods truth, but for some Collatorall respects dare not vtter them, nor bringe ym to thyre birth, to any effect. The purpose of his mariage to vs is to leaue Children by vs; & this is his present & aboundant fecundity yt workinge now by me in you, in one hath Children in me, & Grand-Children by me: He hath maryed me In Vstionem, & in Prolem, against burneing & for Children. But can hee haue any ayme of me (In adiutorium) for a helper? sure yf I be able to feede him, & Cloth him, & harbour him [fol. 100r] (& Christ would not Condemne men at the last day for not doeing these, yf men could not doe them) I am able to helpe him too; Greate Persons can helpe him ou[er] Sea, conuay ye name of Christ where it hath not bine preached yett; & they can help him home againe, restore his name & his truth where Superstitio[n] wth violence hath desieised him. And they can helpe him at home, defend his truth there against all imaginations to displace and disposesse him. Greate men can helpe him thus; & euery man can helpe him to a better place in his owne hart, & his owne actions then he hath had there. And, to see helped in me, & by me to haue his Glory thereby [fol. 100v] aduancemtd. Christ hath maryed my Soule, & maryed it In æternum, for eu[er], wch is 3d & Last Circumstance in this Spirituall, as it was in the Secular mariage.

And here ye Eternity is inlarged: in the Secular mariage it was onely an Eternity considered in this Life; but this eternity is not begun in this world, but from all Eternity in ye booke of Life in Gods Eternall decree for mine Electio[n] then Christ was maryed for my soule, Christ was neu[er] in minority neu[er] vnder age yeares. there was neu[er] any when he was not as auncient, as ye auncient of dayes, as old as his Father. But when my soule was in a strange minority infinite milions of milions of generations [fol. 101r] before my Soule was a Soule did Christ mary my soule in his Eternall decree: See it was Eternall, it had noe begininge, neithed doth he interrupt that by giueinge me any Occasion of Jealousy by ye way but loues my Soule as though there were noe other soule, & would haue done, & suffered all yt he did for me alone, if there had bine noe other name but mine in the booke of Life. And as he hath maryed me vnto him In æternum, before all begininge, & Eternum for eu[er] without any Interruption Soe I know that whome he loues he loues to the End, & that [fol. 101v] he hath giuen me not a presumtuouse impossibility, but a modest infallibility yt noe sinne of mine shall diuorce or seperate me from him. For yt wch ends ye Secular mariage ends not ye Spirituall; Not death, for my death d not take me from yt Husband, but yt husband beinge p[re]ferred by his Father to higher titles & greater glory in another state, I doe but goe by death where he is become a kinge, to haue my part in yt Glory, & in those additions wch he hath receiued there. And this hath ledd vs to o[u]r Third & last mariage our Eternall mariage in ye Tryumphant Church.

3 Part. Persons.And in this third mariage ye Persons are ye Lamb & my Soule. The mariage of ye Lamb is come & blessed are they yt are called to ye Mariage Supper of ye Lamb sayth St. Iohn speakinge of o[u]r State in the generall [fol. 102r] resurrection. That Lamb who was braught to ye Slaughter, & opened not his mouth: & I who haue opened my mouth, & powred forth Imprecations & Curses vppon men, & execrations & blasphemys agaisnt God vppon eu[er]y occasion; That Lamb who was slayne from ye beginninge, & I was slayne by by him who was a murtherer from the beginninge; That Lamb wch tooke away ye Sinnes of ye world, & I who brought more sinnes into ye world, then any Sacryfice but ye bloud of this Lamb, could take away; This Lamb & I (there are the Persons) shall meete & marry (ther’s the Action.)

This is not a clandestine mariage, Action: not ye Priuate seale of Christ in ye obsignation of his Spirrit (& yet such a Clandestine Mariage is a good mariage) nor it is not a Parish [fol. 102v] mariage, as where Christ maryed me to himselfe in my Baptisme in a Church heere (& yet yt mariage of a Christian soule to Christ in yt Sacramt. is a blessed mariage) But this is a mariage in that greate & glorious Congregation, where all my sinnes shalbe layde open to ye Eyes of all ye world; where all the blessed virgins shall see all my vncleanenesse, & all the Confessors see all my duble dealinge in Gods cause: where Abraham shall see my vnfaithfullnesse in Gods promises; & Job my Impatience in Gods Corrections; & Lazerus my hardnesse of hart in distributinge Gods blessinges to ye poore: And those virgins, & martyrs & confessors & Abraham & Job & Lazarus & all that Congregation shall looke vppon ye Lamb, & vppon me, & vppon one another: Will [fol. 103r] this Lamb haue any thinge to doe wth this soule? and yett (there) and (then) this Lamb shall mary mee, & mary me In æternum, for eu[er]; wch is o[u]r Last Cyrcumstance.

It is not well done to call it a Cyrcumstance for Eternity is a greate part of ye Essence of yt mariage. Consider then how poore & needy a thinge all ye Riches of this world, how flatt & tastlesse a thinge all the Pleasures of this world how pild & faint & dilute a thinge all the honors of this world are when ye very treasures & Ioy & Glory of heauen it selfe were vnperfect, yf it were not Eternall; & my mariage shalbe soe In æternum, for eu[er]. The Angells were not maryed soe, they incurred an irreparable [fol. 103v] diuorce from God, & are seperated for eu[er], & I shalbe maryed vnto him In æternum for eu[er], The Angells fell in love when there was noe obiect p[re]sented, before any thinge was Created, when there was nothinge but God & themselues, they fell in love wth themselues, & neclected God & soe fell In æternum, for eu[er]. I shall see all ye beauty, & all ye Glory of all ye Sts of God, & loue them all & know yt ye Lamb Loues them too, wthout Iealousy on his part, or thyrs, or mine, & soe be maryed In æternum, for eu[er], wthout Interruption, or diminution or Chaunge of Affection. I shall see ye Sunne blacke as Sack-cloth of hayre, & the Moone become as bloud, & ye Starres fall, as a figg tree casts her vntimely fruite, & ye Heauens [fol. 104r] rouled vpp together as a Scroule; I shall see a diuorce betweene Princes & theyre Prerogatiues, betweene nature & all her Elemts. betweene Spheares & all thyre Intelligences, betweene matter it selfe, & all her formes, & my mariage shalbe In æternum for eu[er]. I shall see an end of Fayth, nothinge to be beleeued, yt I doe not know; & an end of hope, nothinge to be wished that I doe not enioy; but noe end of yt Loue by which I am maryed vnto yt Lamb for eu[er]; yea I shall see an end of sinne, of ye Offices of the Lamb himselfe, Christ himselfe shall noe longer be a Mediator, an Interssor, an Aduocate & yett shall continue an Husbande to my Soule for eu[er]. Where I shalbe [fol. 104v] rich enough wthout Ioynture (for my Husband cannot dye) & wise enough wthout experience (for noe new thinge can happen there;) & healthy enough wthout Physicke (for noe Sicknesse can enter there) And (wch is by much ye highest of all) safe enough wthout Grace (for noe Temporalltations yt needes particular Grace can attempt me) There where ye Angells, yt cannot dye, could not liue; this very body, wch cannot chose but dye, shall liue, & liue soe longe as yt God of life yt made it. -Lighten our darknesse, O Lord yt in this light we may se Light, Illustrate our vnderstandinges, kindle o[u]r Affections, powre Oyle to our Zeale, yt we may come to [fol. 105r] the mariage of this Lamb, & yt this Lamb may come quickly to this Mariage. And in ye meane time blesse these thy Seruants wth makinge this Secular mariage a Tipe of ye Spirituall, & ye Spirituall, an earnest of yt Eternall, wch they & wee shall haue by thy mercy in that kingdome, wch thy sonne our Sauiour hath purchased wth ye Inestimable price of his Incorruptible bloud.

To whome wth the father &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 Erica Longfellow.

Transcription proofread and technical description by Mary Morrissey.

Transcription checked and coded by Elizabeth Williamson.

The Manuscript

Institution: St Paul's Cathedral Library, London
Shelfmark: MS 52.D.14
OESJD siglum: P

Manuscript Content

Item no: 1
Locus: ff. 3r-32r
Title: Psalme.144. Verse.15: Blessed are the people yt be soe yea blessed are ye People whose God is the Lord.
Incipit: The first part of this Text hath
Explicit: inestimable price of his incorruptible bloud.
Final Rubric: To wch glorious sonne of God. &c Finis.
Bibliography: OESJD Vol. II.5; P&S Vol. III.2
Note: Textual matter around the sermons: Title page, f.1r 'SERMONS MADE BY I. Donne. doctor of Deuinty & Deane of Pauls - Ano: Domini: 1625. Kni: Chetwode'

Item no: 2
Locus: ff. 33r-60r
Title: 1 Timothy: 3:16. And, wthout Controuersy, greate is the Mystery of Godlynesse: God was manifest in the flesh, Justifyed in ye Spirrit, seene of Angells, preached vnto the Gentills, Beleeued in the world, Receiued into Glory
Incipit: This is noe Text for an Howre-glasse.
Explicit: bloude.
Final Rubric: To wch: the glorious sonne of God &c. Finis
Bibliography: OESJD Vol. II.6; P&S Vol. III.9
Note: Textual matter around the sermons: Slip of paper pasted into the left margin of f.33r: 'This sermon I could not finde, in either of the two volumes.'. Title page, f.32v '1625. The Second Sermon Preached by John Donne Dotr: of Deuinity & Deane of PAVLS KNIGHTLEY CHETWODE'

Item no: 3
Locus: ff. 80r-105r
Title: Hosea 2.5.19 I will mary thee vnto me for euer
Incipit: The word, which is the hinge on
Explicit: corruptible bloud.
Final Rubric: To whome wth the father &c. Finis.
Bibliography: OESJD VII.2; P&S Vol. III.11
Note: Textual matter around the sermons: Title page, f.79v: '1626. THE FOVRth SERMON by John Donne Doctor of Deuinity & Deane of Paules - Knightley Chetwode'. Comment on f.79v: 'Preached at St: Clements at Mr: Washingtons Mariage'

Item no: 4
Locus: ff. 106r-177r
Title: 2 Cor: 4.6. Preached at the Spittle on Easter Monday 1622. For God who Commaunded light to shine out of darknesse hath shined in or Hartes, to giue ye light of the knowledge of the Glory of God in ye face of Iesus Christ
Incipit: The first booke of ye Bible begins wth the
Explicit: face of Iesus Christ.
Final Rubric: FINIS.
Bibliography: OESJD Vol. VIII.2; P&S Vol. IV.3
Note: Textual matter around the sermons: Slip of paper pasted into the left margin of f.105r: 'This sermon I could not finde, in either of the two volumes.'. Title page, f.104v: 'THE F SERMon by Iohn Donne Doctor of Deuinity & Deane of Paules - Knightley Chetwode: Anno Domi: 1625'. End of sermon, f.177r: 'Knightley Chetwode'

Physical Description

Material: Paper, quarto, 277 leaves 200 X 150 mm.
Foliation: The manuscript has recently been foliated by Mr Wisdom, Librarian, and Mr Wisdom’s foliation (taking the page with Katherine Butler’s ownership mark as f. 1) has been observed in the transcription following. The manuscript reverses at f. 230, with ff. 196-230r being blank.
Collation: There are no signatures. There appears to be extensive and complex quiring, which, combined with the tight binding, makes it practically impossible to work out the collation.
Condition: The manuscript is in excellent condition.

Hand(s) description

Hand 1, responsible for materials on ff. 3-174r, belongs Knightley Chetwode. This copyist of the four Donne sermons and the court sermon by Joseph Hall signs his name on the title page (either fully or with initials) of each sermon. His hand is a mix of late secretary and round hand features, and is neat and easily legible. He uses black and brown ink, with multiple changes throughout the volume, including in some cases between the body of the text and marginal comments, marginal corrections, and supralinear corrections, for example on f.49v-50r. Chetwood finally wrote some elaborately flourished additions, like the title page on f. 105v or the 'Finis' on f. 177r.

Hand 2 is unknown, and responsible for some supralinear correction and comments on pasted slips: ff.33r, 37r, 105r.

Hand 3 is unknown, and responsible for some supralinear corrections on ff. 110v, 135v. There are yet other hands in the manuscript, most notedly that of Katherine Butler, who inherited the manuscript and turned it into a commonplace book. However, since none of these other hands in the manuscript contribute to Donne's sermons, they are not further described here.

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