OESJD VIII.2; on 2 Cor. 4.6

[fol. 156r] The Text
For God, who Commaunded light
to shine
out of darknes, hath shined in o[u]r
to giue the light of ye knowledge
of the
glory of God in ye face of Je: Christ
2: Cor: 4:6

The first booke of ye Bible, begins wth the Beginning. In Principio, sayes Moses in Genesis. In the begin[n]ing god created Heauen and Earth, And can there be any thinge prius principio, before the begining! Before this beginning there is; The last booke of the Bible (in the order as they were written), the Gospell of St Iohn, begins wth the same word too, In Principio, sayes StIohn In ye Beginning was the worde; And heere Nouissimu[m] primu[m], the last begining is the First, St Iohns beginning before Moses, Moses speaking but of the Creature and St Iohn of the Creato[u]r and of the Creato[u]r before hee tooke that name, before hee came to the Art of creation, as the word was wth god, and was God from all æternitye. Our pr[e]sent Text is an Epitome of both those beginnings. Of the first beginning, the Creation, when God comaunded light to shine out of darkenes, And of thother Beginning (wch is indeed the first) of him in whose face wee shall haue the knowledge of the Glorye of god Iesus Christ/

The First Booke of the Bible is a Revelac[i]on, and soe is the last (in the order as they stand) a Revelation too. To declare a Production of all thinges out of Nothing (wch is Moses his worke) that
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when I doe not know, and care not whither I knowe or noe, what soe contemptible a Creature as an Ant is made of but yet would fayne knowe what so vast and soe considerable a thinge as an elephant is made of, I care not for a mustard seed, but I would fayne knowe what a Cedar is made of, I can leave out the consideration of ye whole Earthe, but would be glad to knowe what the heavens and the glorious bodyes in the heavens, Sunne, Moone, and Starres are made of, I shall haue but one Answere from moses for all, that all my Elephants, and Cedars, and the heavens that I consider were made of Nothing, That a Cloud is as noblye borne as the Sunne in the heavens, and a Beggar as noblye as the king vpon Earthe, If wee consider the great Grand Father of them all to be nothinge, To p[ro]duce light out of darkenes thus, is a Revelation, a manifestation of that wch tell then was not. This Moses does. St Iohns is a Revelation too, a manifestation of that estate wch shall bee, and be for ever, after, all these wch were produced of Nothing shall be returned and resolu’d to nothing againe, The glorious state of the everlasting Ierusalem, the kingdome of heaven. Now this Text is a Revelac[i]on of both these Revelac[i]ons. The First state, that wch Moses reveales, was too darke for man to see, for it was Nothing, The other, that wch St Iohn reveales is to bright, too dazeling for man to looke vpon, for it is no one limited, determined obiect, but all at once, glorye, and the seate and fountayne of all glorye, the face of Iesus Christ. The Holye Ghost hath shewed vs both thes severally in Moses and in St Iohn, and both togither in St Paule, in this text: Where as the sunne stands in the middst of the heavens, and shewes vs both the Creatures that are belowe it vpon earthe, and ye Creatures that are above it, the starres in heaven. Soe St Paule as he is made an Apostle of the Gentiles, stands in the middest of this Text. (God  hath shined in o[u]r hartes) ours, as wee are Apostolicall ministers of the Gospell) and hee shewed vs the greatnes of God in the creac[i]on wch was before, when God com[m]aunded light out of darkenesse, and the goodnes of God wch shall be hereafter, when he shall giue vs the light of the knowledge of the glorye of God in the Face of Christ Iesus. Soe that this Text giving light by wch wee see, light Comaunded by God out of darkenesse, and the obiect wch wee are to see, the knowledge of the glorye of God. And this obiect beinge brought wth in a Convenient distance to bee seene in the face of Iesus Christ, And a fitt and well disposed mediu[m] being illumind through wch wee maye see it, God hauing shind in our harts established a ministery of the Gospell for that purpose; If you bring but eyes to that wch this Text bringes, light and obiect & distance and meanes, Then, as St Basill sayd of the booke of Psalmes vpo[n] an impossible supposition, If all the other bookes of ye Scripture could perish, there were enough in that one for the catechizing of all that did beleeve and for the convincing of all that did not, Soe if all the other writings of St Paule could perish, this Text were enough to carrye vs through the bodyes of devinitye, From the cradle of the world, to the Creation when God comaunded light out of darkenesse, to the graue, and beyond the graue of ye world, to the last dissolution and beyond it when wee shall haue fullye the light of the knowledge of the glorye of god in the face of Christ Iesus/

Now whilst I am to speake of all this, this wch is
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omne scibile All and more then can fall wthin ye compr[e]hension of a naturall man (for it is the beginning of this world, and it is the waye to the next) I comforte my selfe at my first setting out wth that of StGregorye. Purgatas aures et hominum gratiam nanscisci nonne Dei Donu[m] est! I take it for one of Gods greate blessings to mee if hee haue given mee now an Auuditory Purgatæ Auris of such spirituall and circu[m]cised Eares as come not to heare that wisedome of Wordes wch maye make the Crosse of Christ of none effect, much lesse wth such itching eares as come to heare popular and seditious Calumnyes and scandalls and reproches cast vpon the pr[e]sent State and governemt. For a man may make a Sermo[n] a Satyre, hee maye make a prayer a Libell, if vpon colour of preaching or praying against toleration of Religion or persecution for Religion he would insinuate that any such Tolerations are pr[e]pared for vs or such Persecutions threatned against vs. But if for speaking the misteryes of our Salvation playnelye, Sincerelye, inelegantlye, inartificiallye, for the Gold and not for the fashion, For the matter, and not for the forme Ransciscor populi gratiam, my service may bee acceptable to gods people, and avayleable to their edyfication, Nonne Dei Donum! shall I not call this a great blessing of God! Beloved in him, I must, I doe. And therefore because I pr[e]sume I speake to such, I take to my selfe that wch followes there, in the same Fath[e]r, That he that speakes to such a People, does not his duetye, if hee consider not deliberately, Quibus, Quando, Quantu[m], loquat[ur] both to whom and at what tyme, and how much hee is to speake. I consider ye p[er]sons, and I consider that the greatest parte, by much, are p[er]sons borne since the Reformac[i]on of Religion, since the death of Idolatrye in this land, and therefore not naturalized by conversion, by transplantation from another Religion to this, but borne the naturall Children of this Church, and therefore to such p[er]sons I need not laye hold on anye pointe of controverted doctrine. I consider also Quando, the tyme, And I consider that it is Now, in these dayes of Easter when the greatest parte of this Auditorye haue or will renewe their bands to Christ Iesus in the Sacrament of his body and his bloud, that they will rather loose theirs, then lacke his; and therefore towards persons whoe haue testified that disposition in that Seale, I need not depart into any vehement or passionate exhortations to constancye and p[er]severance as though there were occasion to doubt it, and lastlye I consider, Quantu[m], How much is necessarye to be spoken to such a people soe dispos’d, & therefore (farther then the custome and Solemnitye of this daye and place layes and obligac[i]on vpon mee) I will not extend my selfe to an{ye} vnnecessarye length, espetially because that wch shall be sayd by mee, and by my brethren wch come after ... and were worthye to come before mee in this place, is to bee sayd to you againe by anoth[e]r who, alone, takes as much paynes as all wee, and all you too, heares all wth as much patience as all you, and is to speake of all with as much, and more, labour then all wee. Much therefore for yo[u]r ease, somewhat for his, a litle for myne owne, wth such succinctnesse & brevitye as maye consist wth clearenesse and perspicuitye in such manner and method as maye best enlighten yo[u]r vnd[e]rstandings
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and least incumber yo[u]r memoryes I shall open vnto you THAT LIGHT wch God comaunded out of darkenesse, and that LIGHT by wch he hath shined in our hartes, And this LIGHT by wch we shall haue the knowledge of the glorye of god, in the Face of Iesus Christ.

Divisio Our parts therefore in these wordes must necessarily bee three, three lights. The First shewes vs our Creation, The sec[ond] our vocac[i]on, The Third our Glorificac[i]on. In the First wee, who were but (but what?) but nothing, were made creatures. In the second wee whoe were but Gentiles were made Christians, In the third wee whoe were but Men shalbe made Saintes In the First God tooke vs where there was noe world, In the second, God sustaynes vs in an ill world, In the third, God shall Crowne vs in a glorious and in an ioyfull world. In the First God made vs, In the second God mends vs, In the third God shall p[er]fect vs; First God commau[n]ded light out of darkenes, that man might see the Creature, then he shyned in o[u]r hartes that man might see himselfe, At last he shall shine in the Face of Iesus Christ that man maye see god and liue as long as that God of light and liffe shall live himselfe. Everye one of these parts will haue divers braunches and it is tyme to enter into them. In the first, the Creation, because this Text does not purposely and primarilye deliver the doctrine of ye Creatio[n], not prove it, not presse it, not enforce it, but rather suppose it, and then propose it by waye of example, and comparison (for whe[n] the Apostle sayes, God whoe comanded light out of darkenesse hath shind in our hartes, hee intimats therein those 2: propositions, First that the same God that does the one does the other too, God perfitts his workes; And then this Proposition allsoe, As God hath done the one, he hath done the other, God himselfe workes by patternes, by examples) These 2: propositions shall therefore be our 2: first braunches in this first parte. First Idem Deus, The same god goes through his workes, and therefore let vs never feare that God will be wearye. And the Sicut Deus, As god hath done he will doe agayne, hee workes by patterne, and so must wee, And then from these 2: wee shall descend to our 3d PropositioQuid Deus what God is sayd to haue done heere, and it is, that he comaunded light out of darkenesse In these 3: wee shall determyne this first p[ar]te. And as for the braunches of the other 2: parts, our vocac[i]on, and our glorificac[i]on, it will be a lesse burden to your memoryes to open them then when wee come to handle the parts themselues, then alltogither nowe. Nowe wee shall p[ro]ceed in the Braunches of the First parte.

1 Part Ide[m] deus In this, Our first Considerac[i]on is Idem Deus, the same our God goes through all Those divers Heretiques who thought there were 2 Gods, (For Cerdon thought so, and Martion thought soe too. the Ghostiques thought soe and the Maniches thought soe too, & though they differd in their mistakings, for Erro[u]r is allwayes manifold and multiforme) yet all their errours were vpo[n] this Ground, this Roote, They could not comprehend that the same God should be the God of Iustice, and the God of Mercye too, a God that had an earnestnesse to punish sinne, and an easinesse to pardon Sinne too. Cerdon, whoe was first, though he made 2:
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Gods yet he vsed them both reasonable well for wth him Alter bonus Iereneus 28: 29: alter Iustus one of his Gods, is perfectlye God & mercifull, and the other, though hee be not soe verye God yet he is Iust. Marcion whoe came after, sayes worse, because he could not discerne ye good p[u]rposes of God in inflicting Iudgments now the good vse wch Good men make of his corrections, but thought that all Acts of his Iustice to be calamitous, and intollerable and naturallye euill, Therefore, with him Alter bonus, Alter malus, Hee that is the mercifull God is his good God, and hee that is soe iust (but iust) ys an ill God Hence they came to call the God of the Newe Testament a good God, because there was Copiosa Redemtio, plentifull Redemption in the Gospell And the God of the old TestamtMalu[m] deu[m], an ill God, because they thaught all penaltyes of the lawe evill, They came lower, to call that God wch created the vpper Region of man, the Brayne, and ye hart (the presence and privye Chamber of reason and consequentlye of Religion too) a good God because good thinges are enacted there And that God that created the lower Region of man, the seate & scene of carnall desires and inordinate affections, an ill God because ill actions are perpetrated there. But Idem Deus, the same god that comau[n]ded light out of darkenesse hath shined in our harts The God of the lawe, and the God of the Gospell too, The God of ye brayne, & the God of the Bellye too, The god or mercye, and ye God of Iustice too, Hee is all one God

In all the Scriptures you shall scarse finde such a severe execution demonstrac[i]on of Gods Indignation, such a severe executio[n], as that vpon the Asyrians when, after the slaughter of a 100m foot in the Feild in one daye, the walls of ye Cittye into wch they fled, fell and slewe 27m more. The Armyes of ye Israelites were that daye but as litle Flockes of Kids sayes the Text there, and yet thos few slewe 100m , The walls of Aphek promised succoure, and yet they fell, and slew 27m. Now from whence p[ro]ceeded Gods vehement anger in this defeate. The Prophet tells the kinge the Cause, Because ye Syrians haue said, the Lord is God of the hills, but he is not God of the Valleyes. The Israellits had beaten them vpon the hills, and they could not attribute this to their forces, for they were verye small, They must necessarilye attribute it to their God, But they thought they might finde a waye to be to hard for their God, and therefore since he was a God of the mountaynes, they would fight wth him in the valleys. But the God of Israel is Idem Deus, one and the same God. Hee is Iugatinus and vallonia both (as St Austine speakes out of ye Romane Authors) Hee is God of ye Mountaynes, hee can exalt and hee is God of ye valleye, hee can throwe downe. Our Age hath p[ro]duc’d such Syrians too, men, whoe after God hath declar’d him selfe against them manye wayes haue yet thought they might get an advantage vpon him some other waye. They begunn in Rebellions, animated persons of great bloud, and greate place, to rebell. Their Rebellions God frustrated. Then they came to saye (to saye in Actions) their god is a god of Rebellions, A God that resists Rebellions, but he is noe God of excom[m]unicac[i]ons, They then excom[m]unicated vs. But our God cast those thunderbolts, those bruta fulmina into the Sea, No man tooke fire at them. Then they sayd
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Hee is a God of excom[m]unicatio[n]s, hee will not suffer an Excom[m]unicatio[n] stolne out in his name against his children to doe any harme. But he is noe god of Invasion, lets trye him there, Then they p[ro]cured Invasion, and there the God of Israell shewed him selfe the Lord of Hostes and scattered them there. Then they sayd he is the God of Invasions annihilates them, but he is not the god of supplantac[i]ons, Surelye their God will not prye into a Cellar, hee will not peepe into a Vaulte, Hee is the god of Water, but he is not the god of Fire, lets trye him in that element. And in that Element they sawe one another iustlye eviscerated, and their bowells burnt. All this they haue said soe as wee haue harde them, for they haue said it in lowd actions And still they saye something in Corners wch wee doe not heare Either he is not a God of Equivocac[i]ons and therefore let vs be lying spirrits in the mouths of some of his prophets, drawe some men that are in great opynion of learning, to our Syde, or at least drawe the people to an opynion that wee haue drawen them. Or els, he is not the god of Iealousye and Suspicion, and therefore let vs suppl{y}e and slumber him wth securitye, and pr[e]tences, and disguises. But he is Idem Deus, that God whoe hath begun and p[ro]ceeded, will persevere in mercye towards vs. Our God is not out of breath because he hath blowne one Tempest, and swallowed a Navye, our god hath not burnt out his eyes because he hath looked vpon a trayne of powder. In the light of heave[n] and in the darkenesse of hell hee sees alike, hee sees not onlye all machinations of hand when things come to Action, but all Imaginac[i]ons of hearts when they are in their first consultac[i]ons Past &  pr[e]sent and Future distinguish not his Quando, All is one tyme to him, mountaynes and valleys, sea and land distinguish not his vbi, all is one place to him. When I beginn, sayes God to Eli, I will make an end, not onlye that all Gods purposes shall haue yir certaine ends, but that even then when he begins hee makes an end, fro[m] the verye beginning imprints an infallible assurance that whom hee loues hee loues to thend. as a circle is printed all at once soe his beginning and ending is all one/

make thou allsoe the same Interpr[e]tac[i]on of this Idem Deus in all the vicissitudes and changes of this world. Hath God brought thee from an exposititious child, layd out in the streets, of vncertayne name, of vnknowne Parents, to become the first foundac[i]on stone of a greate familye, and to ennoble a posteritye! Hath God brought thee from a Carriers Packe, vpon wch thou camst vp, to thy chaunge of Footeclothes and coaches! Hath God brought thee fro[m] one of these blewe coates, to one of those Scarlett Gownes! Attribute not this to thyne owne Industrye, nor to thine owne frugality (for Industrye is but Fortunes right hand and frugality her left) but Psal: 118:22 but come to davids acclamac[i]on Dominus fecit It is the Lords doing That takes awaye the impossibiltye, If the lord will doe it, it may be, it must be donne, but yet even that takes not awaye the wonder, For as it followes there Dominus fecit et est mirabile, It is wonderfull in our eyes to see, whome, and from whence, and whither, and how God doth rayse and exalt some men. And then if God bee pleased to make thee a Rolle written on both sydes, A historye of Adversity aswell as of prosperitye, If, when he hath fild his tables with the
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storye of mardoche, a man strangely rays’d, hee tooke his spunge and wipe out all that, and write downe in these the storye of Iob a man strangelye ruyn’d. All this is Idem Deus, still the same god and ye same purpose in that God, still to bringe thee nearer to him, thought by a lower waye. If, then, thou abound, Come not to saye wth ye ou[er]-secure luke 12:19 man Soul thou hast much goods layd up for manye yeares, Take thine ease, eate, drinke, and be merrye And if thou want, come not to that impatience of yt Prophet Satis est, Lord, this is enough, nowe take awaye my liffe, Naye though the lord leade thee into temptac[i]on, and doe not deliver thee from Evill, but let thee fall into a Sinne, Thought hee let thee fall soe farre as to doubt of his mercye for that Sinne, yet Idem Deus, all this while, all this is the same God, and even yt voyce though it haue an accent of dispayre in it, is the voyce of God, and though it be spoken in the mouth of the devill, it is God that speakes it, for even then when the devill possesses man, God possesses the devill. God makes (his) and /thine/ of thy sinne, Hee can make the horro[u]r of a Sinne comitted the occasion of thy Repentance, & his mercye For shall there be euill in a Cittye, and the lord hath notAmos 3:6 donne it! God is noe disposer /../to/ Sinne, but he is the disposer /of/ Sinne. God is not Lord of Sinne, as Author of Sinne, but he is the Lord of Sinne as Steward of it, and he dispences not onlye for our Sinnes, but the sinnes themselves, God imprints not that obliquitye, infuses not that venime that is in our Actions, but God can extract good out of bad. and Cordialls out of poyson. Bee not thou therefore too nimble a Sophister nor too pressing an Advocate against thine # owne Soule, Conclude not too Soone that god hath forsaken thee because hee hath lett thee fall, and lett thee lye sometyme in some Sinne. you knowe who did soe, and yet was a man after Gods owne harte. For God hath set his heart vpon that waye, to glorifye himselfe out of davids repentance, rather then out of his Innoncencye. In the Hills, and in the Valleys too, in spirituall as well as in temporall., prosperitye and adversitye too. In the old and in the newe Testament. In the wayes of Mercye and of Iustice too thou mayst find the same God, whoe is in everye change Idem Deus. God yt is ye same God who comau[n]ded light out of darkenesse, hath shined in our hearts, and soe wee haue done wth the first Proposition.

The next is, Sicut Deus, As God hath done the one, soe Sicut Deus he hath the other, God brings himselfe into Comparison wth himselfe, our vnworthynesse changes not his nature, his mercye is newe everye morning, and his mercye endureth for ever. One generation is a pr[e]sident to another, and God is his owne example, whatsoever he hath done for vs, he is readye to doe againe. when he had once written the lawe in stone Tables for the direction of his people, and that Moses, in an over vehement zeale and distemper, had broke those Tables. God turned to his Prezident, remembred wt hee had donne, and does soe agayne, he writes that lawe agayne in newe Tables. when god had given vs the light of ye Reformatio[n] for a fewe yeares of a young kinge, and that after him, in the tyme of a (pious trulye, but credulous) Princesse, a Cloud of bloud ov[e]r shadowed vs in a heavye persecution, yet god turned to his president to the examples of his former mercye, & in mercye reestabli
[fol. 159v]shed that light wch shines yet amongst vs; and (if the Sinnes of ye people extinguish it not) shall shine as long as ye sunne and moone shall shine aboue, The Lords hand is not shortned nor weakned in the wayes of Iustice, and his Iustice hath a Sicut, a pr[e]sident & Nu[m]b: 16:40 an example too There is Sicut Core If wee sinne as Core and his Complices sinned, as Core and his complices wee shall perrish, Deut:7:26 There is an Anathema Sicut et illud, Thou shalt not bring an Abhomination into thy house (not an Idolator into thy house) least yu bee an accurse thinge, Sicut illud, as guiltye in the eyes of god Psal: 83:9 as the Idolater himselfe. There is a Sicut Midian, God can doe vnto the men of these tymes as he did to the Midianites, as to Sicera, as to Jabin, wch perished and became as the donge of ye Earthe, Hee can make their Nobles, Sicut Oreb, Sicut Zeb, and all theyr Princes, Sicut Zebah Sicut Salmana. These are pr[e]sidents of his Iustice too. But yet in the greatest Act of his Iustice that eu[er] hee did, wch was the generall drowning of the whole world, though yt Historye remayne as a demonstration of his powre and of his Iustice yet he would not haue it remayne as a President, but he records that, wth that Protestation, I will noe more curse the Earth nor smite any more everye living thinge as I haue done, Though I haue shewed that I can doe it, and haue done it, I will doe it noe more, God forebeares and wayues his owne example in matter of Iustice, but god never shewd any mercye, but he desires yt that mercye may be recorded, and producd and pleaded to our conscience, to the whole Congregation, to God himselfe, as a leading and a binding Case. As he comau[n]ded light out of darkenes, Soe, he hath shined in our hearts/

God proceedes by example by paterne. Even in the first greate Act pr[e]sented in our Text, in the Creation, hee did soe, God had noe externall paterne in the Creation (for there was nothinge extant) but God had from all eternitye, an Internall paterne, an Idea, a pr[e]conception, a forme in himselfe, according to wch hee produced everye Creature. And when God himselfe p[ro]ceeds vpon pr[e]conceptions, premeditations, shall wee adventure to doe or saye anye thinge in his service, vnpremediatelye, extemporallye! It is not Gods waye. Now it is a penurious thinge to haue but one candle in a roome, It is to dimme a light to worke by, to liue by, to haue but rule and pr[e]cept alone, Rule and example togither directe vs Hieromy fullye. whoe shall be our example! Idea noui hominis Christus Jesus If thou wilt bee a newe creature (and Circu[m]cision is nothing vncircu[m]cision nothing but only to be a newe Creature) then Christ is thy Idea, thy Paterne, thy Originall. For Quid in eo non novu[m] wt was there in him that was not newe! when was there such a Conception of the holy Ghost, such a birth of a virgine, such a pr[e]gnancy to dispute soe, soe young, wth such men! when such a death as God to dye! when such a liffe as a dead man to rayse himselfe againe? Quid in eo non novum! To be produc’d by this Idea, built vp by this Model, copyed by this Originall, is truelye, is onelye to be a newe Creature, But, that thou mayst put thy selfe into the waye to this, it is vsefully Nazia‘ 2: sayd Enimnero certum sibi vitæ genus constituere. certaynelye, to vndertake a certayne p[ro]fession, a calling in this world, & to p[ro]pose
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to our selves the example of some good and godlye man in yt callinge, whose steps wee will walke in, and whom wee will make our pr[e]sident, Tanti momenti esse duco, saith that Father, is a matter of soe great importance, as that vpon that, sayes hee, lyes the building of our whole liffe, That litle philosopher Epictetus could giue vs that Rule, whensoever yu enterprizeth any Action, sayes hee, consider what Socrates, what Plato (that is, what a wise and religious man) would haue donne in that case, and doe thou soe, This waye our Savio[u]r directs vs, I haue given you an Joh: 13:15: example, it is not onelye Mandatum novu[m] but exemplu[m] novu[m], That ye should doe even as I haue done vnto you. And this is the waye wch the Apostle directs vs to, Brethren bee followers of mee, And because Phil: 3: 13: he could not be allwayes wth them, hee addes, looke on them wch walke Soe as yee haue vs, for an example. Love the Legends, the Lives, ye Actio[n]s, and love the sayings, the Apothegmes of good men. In all tentations like Iosephs tentations, love Iosephs wordes, How can I doe this Gen: 39:9 greate wickednesse and sinne against God! In all tentations like Iobs tentations Loue the wordes of Iob. Shall wee receaue god at ye hands of God, and shall wee not receaue euill! In all tentations like to Shidrach and his fellow Confessors Love their wordes Our God is Dan: 3: 17 able to deliuer us, and he will deliuer us, but if not, wee will not serue thy God, nor worship thy Image, Certaynelye, wthout ye practise, it is scarce to be discerned what ease there is in proposing certayne and good examples to our selves And when you haue made vp yo[u]r p[er]fitt that waye, rectifye yo[u]r selfe by that course; then, as yo[u]r Sonnes write by copyes, and your daughters worke by Samplars, bee every Fath[e]r a Coppye to his Sonne, everye mother a Samplar to her daughter, and everye house will be an Vniversitye. O in how blessed a nearenes to that direction is that Child, and that servant, and yt parishioner, whoe when they shall say to allmightie God by waye of Prayer, what shall I doe to attayne eternall liffe, shall heere god answere to them by his Spirritt doe but as thou seest thy Father doe, doe as thou seest thy master doe, doe as thou seest thy Pastor doe/ To become a pr[e]sident, governe thy selfe by pr[e]sident first; wch is all ye doctrine that I intended to deduce out of this sec[ond] proposition Sicut Deus As God Comau[n]ded light out of darkenesse, soe he hath shined in our hartes God did as hee had donne before. And soe wee passe fro[m] the Idem Deus, and the Sicut Deus, to the Quid Deus, what yt is wch God hath donne heere, He comau[n]ded light out of darkenesse.

The drowning of the first world and the repayring of ytQuid Deus  againe, the burning of this world and the establishing another in heave[n] doe not soe much strayne a mans reason, as ye Creation, a Creation of all out of Nothing: For, for the repayring of ye world after the Floude, compared to the Creation, it was light to nothing, Eight p[er]sons to beginne a world vpon, then, But in the Creation, none. And for the glorye wch wee receaue in the next world, it is, in some sort, as ye stamping of a print vpon a coyne, the mettall is there allreadye, a bodye and a soule to receaue Glorye; but at the Creation there was noe soule to receaue Glorye, no bodye to receaue a soule, no stuffe no matter to make a Bodye of. The lesse any thing is, the lesse we know it, How invisible, how in intelligible a thinge then is this Nothing, wee saye in the Schoole Deus cognoscibilior Angelis wee have better
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meanes to knowe the nature of god then of Angells, because God hath appeard and manifested himselfe more in actions, then Angels haue done, wee knowe what they are by what they haue done, and it is verye litle that is related to vs what Angells haue done. what then is there that can bringe this nothing to o[u]r vnderstanding! what hath that donne! A Leviathan, a Whale from a grayne of spawne, an oke from a buryed Akehorne, is a ‌‌‌‌/greate/, but a Greate world from nothinge, is a /Strang/ improvemt. Wee wonder to see a man rise fro[m] Nothinge, to a greate estate, but that nothing is but nothing in Comparison. but absolutelye nothing meerelye Nothing, is more incompr[e]hensible then any thinge, then all thinges togither. It is a state (if a man maye call it a state) that the devill himselfe in the mydst of his Torments can[n]ot wishe. No man can, the devill himselfe cannot advisedlye, deliberatelye, wishe himselfe to be nothinge. It is truelye and safelye said in the schole, yt whatsoever can be the subiect of a wishe, if I can desire it, wishe it, it must . necessarilye bee better, (at least in my opinion) then that wch I haue and whatsoever is better is not Nothing. wthout doubt it must necessarilye produce more (thankfulnesse) in mee towards god that I am a Christian, but certaynelye (more wonder) that I am a Creature. It is vehementlye spoken, but yet needs noe excuse wchIustin Martyr sayes. Ne ipsi quidem Domino fidem haberem, etc. I should scarce beleue God him selfe if he should tell me that any but himselfe created this world of Nothing, Soe infallible and soe inseperable a worke, and soe distinctive a character is it of the Godhead, to produce any thinge from Nothing, And that God did, when he comaunded light out of darkenes, Moses stood not long vpon the Creation, in the discription thereof, noe more will wee. when there went but a word to the makinge it selfe, whye should wee make many wordes in the description thereof, Wee will therefore onelye declare, the 3: termes in this proposition, & soe proceed. First God comaunded, then he comaunded light, and light out of darkenesse/

For the First, That wch wee translate heere comaunded, is in St Paules mouth the same that is Moses, Dixit, and noe more, God sayd it. But then, If hee said it, Cui dixit? To whom did hee saye it! Procopius askes ye question, and he answered himselfe Dixit Angelis, He sayd it to the Angells For Procopius being of yt Opinion wch verye many were of besydes himselfe, That God had made the Angells sometyme before he came to the making of particular Creatures, hee thinkes, that when he came to that, hee called the Angells that they by seeing of what stuffe all other Creatures were made might knowe allsoe of what stuffe themselves were made, of the comon and generall Nothinge. Some others had sayd that God sayd this to the Creature it selfe wch was now in fieri, as wee saye in the Schoole, in the production, readye to be brought forth. But then, saith Athanasius, God would haue sayd Sis lux, and not Sit lux, he would haue said, Bee thou ô light, or, appeare and come forth ô light, and not let ther bee Light. But what needs all this Vexation in Procopius or Athanasius! Diones carthus when as Dicere dei est intelligere euis practicu[m]. when God would produce his Idea, his pr[e]conception into action, that action, that Production, was his Dixit, his saying; It is, As wee saye in Schoole, Actus indicatinus practici intellectus, gods outward declarat[i]on of an inward purpose by execution of that purpose, that’s his Dixit, his sayinge; It is, sufficientlye expressed by Rabbi Moses, In Creatione
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Dicta sunt voluntates, In the Act of Creation, the will of God was the word of God, his will that it should bee, was his sayinge, Lett it bee of wch that is a Convenient example wch is in the prophet Ionah, The Lord spake vnto the Fish and it vomited Ionah vpon the drye Land, 2:10: that is, God would haue the Fish to doe it, and it did it, God spake, then, in the Creation, but hee spake Ineffabiliter, sayes St Augustine, wthout vtteringe anye sound, Hee spake; But he spake Intemporaliter, saith that Father too, wthout spending any tyme in distinction of sillables. But yet when hee spoke, Aliquis ad fuit, as Athanasius presses it, Surelye there was some Bodye wth him. There was, sayes hee; who uerbum eius adfuit, et adfuit spiritus eius, sayes hee truely, The 2d person in the Trynitye, his eternall word, and the third p[er]son, ye Holye Ghost, were both there at the Creation, and to them hee spake, For Psal 33:6: by the worde of the Lord were the Heauens framed, and all the host of them Spiritu oris euis, by the Spirrit that p[ro]ceeded from him sayes david. The spirit of God hath made mee, and by that spiritt he Iob 33:4: 26:13: hath garnished the Heauens. Soe that in one word, Thou that wast nothing hast imployed and set on worke the harte and hand of all the 3: p[er]sons in the blessed and glorious Trinitye, Father, Sonne, and holy Ghost, to the making of thee, And then what oughtst thou to bee, and to doe, in retribution? And, (not to make thee that wch thou art nowe, a Christian, but even to make thee that wherein thou wast equall to a worme, to a grayne of dust) hast thou put the whole Trynitye to busye themselves upon thee, and therefore what shouldst thou bee towards them? but here in this branch, wee consider not, Soe much his noblest Creature man, but his first Creature light. Hee commau[n]ded and his commau[n]ded Light

And of light wee saye noe more in this place but this That in all the Scriptures in wch the word light is very often Metaphoricallye applyed, it is never applyed in an ill sense Christ is called a Lyon, but there is an ill Lyon too, that seekes whom he may devoure. Christ is the Serpent that was exalted, but there is an ill serpent too, that did devoure vs all at once. But Christ is the lighte of the world, and noe ill thinge is called light. Light was Gods Signature, by wch he sett his hand to the Creation, and therefore, as Princes signe aboue the letter, and not belowe, God made light first, In yt first Creature hee declared his pr[e]sence, his M.tie, The more, in yt hee commau[n]ded light out of darkenesse/

There was Lumen de Lumine before, Light of lighte, verye God of verye god, an eternall Sonne of an eternall Father before. But Light out of darkenesse is musicke out of silence, It was one distinct plague of Egipt, darkenesse above, and one distinct blessinge that the Children of Israell had light in their dwellings. But for some spir[itu]all applications of light and darkenes, wee shall haue Roomes againe, when (after wee shall haue spoken of o[u]r sec[ond] p[ar]te, our vocation as God hath shined in our hearts, positivelye) we shall come to speake of that shining comparitivelye, That God hath soe shinned in our hartes, as he comaunded light out of darkenesse. And to those 2: braunches of our sec[ond] p[ar]te. the positive and comparative Significac[i]on of that shining wee are, in order, come nowe

In  the First parte wee were made, In the sec[ond] wee are 2: Parte mended, In the First wee were brought into this world, in this
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sec[ond] wee are lead through it, In the First we are Creatures, In this wee are Christians, God hath shined in our Hartes/

Diuisio In this parte wee shall haue 2: Braunches a Positive and a comparative consideration of the wordes. First the matter it selfe what this shining is, and it is the conversion of man to God by the ministery of the Gospell, and secondlye, how this mann[er] of expressing it answeres the comparison, As God comaunded light out of darkenesse, Soe he hath shined in our hartes/

And in the First, the Positive, wee shall passe by thes few Illucet * and shorte stepps. First, Gods action, Illuxit, Hee shined, It is evidence, Manifestation, And then, the tyme when this daye breaks, when this Sunne risesth Illuxit, Hee hath shyned, he hath donne enough allreadye, Thirdlye the place, the spheare in which he shines, the Orbe wch he hath illumin’d, In Cordibus; If he shine, he shines in the harte, and lastlye the p[er]sons, vpon whom he casts his beames, In cordibus nostris, In our hartes. and hauing past those 4: in the positive parte, wee shall discend to the comparative  As God commaunded light out of darkenesse soe he hath shined in our hearts/

I: lucet First, then, For Gods action, his working in ye christian Church, wch is our Vocation, wee consider man to be all, to be all Mar: 16: 15: Creatures; according to that expressing of our Saviours. Goe, preach the Gospell to everye Creature, And, agreeable to that largenesse in Colos: 1: 23: wch hee receaved it, the Apostle delivers it, The Gospell is preached to euerye Creature under Heauen. The Propertyes, the quallityes of everye Creature are in man, the Essence the existence of everye Creature is for man, Soe man is everye Creature. And therefore the Philosopher drawes man into too narrow a Table when hee sayes hee is microcosmos, an Abridgemt of the world in litle. Nazianzen giues him but his due when hee calls him mundum magnu[m] a worlde, to wch all the rest of the world is subordinate, For all the worlde besyds is but Gods Footestoole, man sitts downe vpon his right hand. And howsoever God bee in all the world, yet how did God dwell in man, in ye assumption of that nature? And what care did God take of yt dwelling, that when that house was demolished, would yet dwell in ye ruines thereof? For the Godhead did not departe from the dead Bodye of Christ Iesus into the Grave. And then, how much more gloriouslye then before did he reedifye that house in raysing it againe to Glory! Man Turtulian therefore is Cura diuini Ingenij, A Creature vpon whom not only the greatnesse, and the goodnesse, but even the studye and diligence of God is imployed. And beeing, thus, a greater world than the other hee must be greater in all his parts, and soe in his lights. And soe he is. For in steed of this light wch the world had at first, Man hath a nobler light, an immortall, a discerning Soule, the light of Reason. Insteed of the manye starrs wch this world hath, man hath had the light of ye Lawe, and the succession of the Prophetts. And insteed of yt Sunne, wch this world had, a Sunne /from/ God, man hath had the sonne of god, god hath spoken to vs /by/ his Sonne. God hath shined vpon vs /in/ his Sonne. The whole workes of God in ye conversion of man is many tymes expressed by the Act of Shyninge, Acts 2: 2: an effectuall, a powerfull shyning. The infusion of the Holye Ghost into the Apostles at Pentecost, was wth Fire. The light wch shyned upon St Paule going to Damascus, strooke him to the grownd. And in both those castes there were tongues too. The Apostles Fyre was Fyerye tongues, and St Paules light was accompanyed with a
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voyce For then doth God truelye shine to vs when he appeares to o[u]r eyes and to our eares, when by visible and audible meanes by Sacraments wch wee see, and by the word wch wee heare, he convayes himselfe vnto vs. In Paules Cas{.e} there were Some that sawe the light but heard not the voyce. God hath ioyn’d them, Separate them not. vpon him that will come to heare, and will not come to see, will come to the Sermon, but not to the Sacramt, or that will come to see but will not come to heare, will keepe his Solemne and festivall, & Anniversarye tymes, of receaving the Sacrament, but never care for being instructed in the dutyes appertayning to the high misterye, God hath not shyned. They are thea powerfull lightning and thunder, that goe togither, Preaching is the Thunder that cleares the Ayre. disperses all cloudes of Ignorance, and then the Sacramt is the lightning, the glorious light, and pr[e]sence of Christ Iesus himselfe, And in the having and loving of these, ye  word and Sacramts, the outward meanes of Salvation ordayned by God in his Church, Consists this Irradiation, this Coruscation, this shining And wee haue done wth that/

{2 Illuxit} The next is the tyme, Illuxit, hee hath shyned allready And illuxit mundo, hee hath shyned, that is, manifested himselfe sufficientlye to the whole world. Illuxit Nobis, hee hath done it fullye to this Nation, and Illuxit nobis, hee hath shyned sufficiently vpo[n] everye one of vs you. First vpon the whole world. For though at first mundo hee shined onelye vpon the Iewes, and left all ye world besydes in darkenesse, and in the shaddowe of death, and even to the Iewes them selves hee shyned but as a light in a darke place (The Temple it selfe 2 Pet: 1: 19 was but a darke roome in respect of the Christian Church) yet, assoone as Christ had established that, illumin’d that, inanimated that, given it breath in his worde, the written scriptures, and given it motion and action in the preaching of that worde, and administration of ye sacramts when this was donne, im[m]ediatelye, there was Meridies, a full Noone, ye light was at the highest, the Sunne was at ye zenith at ye Tropique, it could goe noe further, no fundamentall thinge can be added by ma[n] to this light by wch the Sonne of God hath shyned in his Church. To set vp candles to Images is a weakensse in them that doe it, but to set vp candles to God is a pr[e]sumption, That God can[n]ot, or hath not shined out sufficientlye vpon his Church in his Institutions, but that they must supplye him wth Traditions and Additions of men. Lux, Lux, sayes david, The Lawe of God, the Scripture, is a light, it is /the/ light, it is all Light, and therefore they whoe would take away this light, not suffer men to read the Scriptures, or if they will not Snuffe this light, not mend the barbarismes, the errours ye Contradictions wch are in their Translation, and let it shine according to the originall truth, This is a shutting of their eyes against this Illuxit, For God hath shewd enough, and sayd enough, and done enough and suffered enough for the salvation of his Church; He hath shined out vpon all, and needs noe supple of lesser lights/

Soe he hath shined vpon all; And Illuxit Nobis, he hath Nobis shined aboundantlye vpon this Nation. Hee shined vpon vs betymes, This daye Sprung, this Sunne rose in the East, in the East Chr. lived, & preached in p[er]son, but in his beames, his messingers, he shined quickly into the West too. And when he did soe, hee did not soe shine vppon the west; vpon Rome, as yt that light was cast vpon vs by reflexio[n]
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from a glasse from the walls of Rome, but wee had it as they had it, by persons ordayned by God to conveye it over the world. I dispute not to earnestlye, I determine not to vehementlye any matter of fact in this pointe. I confesse ingeniouslye wee had many assistances fro[m] Rome, But truelye shee hath bine even wth vs since, and Computatis computa[n]dis, I thinke shee may bee content to give vs an acquittance God shined vpon this Iland earely, Earelye in the Plantac[i]on of the Gospell (for wee had not our Seede corne from Rome, howsoever wee may haue had some waterings from thence) And earely in the Reformation of the Church, for wee had not the moddell of any other forrayne Church for our patterne; wee strip’d not the Church into a nakednesse, nor into raggs, wee devested her not of hir possessions, nor of her Ceremonyes, but receaved such a reformation at home, by their hands who[m] God enlightned, as left her neither in a dropsye, nor in a Co[n]su[m]ptio[n], neither in a Superfluous and combersome fatnesse, nor in an vncomelye and fainte leanesse, and attenuation. Earlelye in ye Plantac[i]on, Earlye in the Reformac[i]on illuxit nobis, and wee haue light enough wthout either seeing other light from Rome, or more of this light fro[m] other places; God continue to vs the light of this reformation, wthout addmitting any old clouds, any old Clouts, and wee shall not need any such Re-Reformation, or Super-Reformation, as Swyming braynes will needs crosse the Seas for. The word of god is not above thee, sayes Moses, nor beyond the Sea, wee need not climbe vp 7: hills, nor washe our selves 7: tymes in a Lake for it. God make the practise of our lives ag agreeable to the doctrine of our Church, and all the world shall see that wee have light enough.

Nobis Illuxit mundo, Illuxit nobis, and vobis too God hath allsoe shined sufficiently vpon everye one of you that heare this, alreadye vpon the greatest parte of you in both, vpon all, in one of his sacraments. God hath bene contented to talke wth you in yo[u]r Infancye, as parents wth their Children before they can speake playne, in his language of Catechismes, and since you came to better strength in his stronger language of Preaching, hee hath admitted you to him in yo[u]r private prayers, and come to you in yo[u]r private readings of his worde, hee hath opened yo[u]r Eares to him, and his eares to heare you, in the publike Congregation, And as he that waters his garde[n], powres in water into that vessell at one place, and powres it out againe at a hundred, God, (who as hee hath walled this Iland wth a wall of Water the Sea, soe he waters this garden with the Waters of Paradice, the word of liffe) hath powred in this water into that greate and Royall Vessell, the vnderstanding and the love of his truth into the large and religious heart of our Sou[er]eigne, and hee powres it out in a hundred, a thousand spouts, in a more plentifull preaching thereof, then ever yo[u]r Fathers had it. In both the wayes of plentye, plentifull in the frequencye, plentifull in the learned manner of preaching. Illuxit; he hath shin’d vpon you before you were borne in the Covenant, in making you ye Children of ye Seede of Abraham, of Christian Parents. Illuxit, he hath shined vpon you ever since you could heare orand see, had any exercise of naturall and supernaturall Facultyes, And Illuxit by his grace, whoe sends treasure in Earthen Vessells. He hath shined vpon some of you since you came hither, now, Consider onlye now after all this shining that a Candle is as soone blowen out at an open dore or an open w
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windowe, as in the open street. If you open a dore to a Supplanter, an vnderminer, a whisperer against yo[u]r Religion, If there bee a broken windowe, a woman loaden wth sinne, as ye Apostle speakes, and thereby deiected into an inordinate melancholye (for such a melancholye as makes witches, makes Papistes too) if shee be thereby as apt to change Religions now, as loves before, and as wearye of this God as of that man, If there be such a doore, Such a Window, a wiffe, a Child, a Freind, a Soiourner bending that waye, this light that hath shined on thee, maye as absolutelye goe out in thy house and in thy harte, as if it were put out in the whole kingdome. Leave the publike to him whose care the publike is, and whoe, noe doubt, pr[e]pares a good account to him, to whom onlye he is accountable, Looke then to thine owne hart, and thine owne house, for that’s thy charge, And soe wee haue donne with the Action, shining, evidence, And wth the Tyme, Illuxit, there is enough donne allreadye and wee come to the place In corde. If god shine he shines in the harte.

Fecit Deus cœlu[m] et terram. non lego quod requieverit In Cordib[us] Ambrose sayes that Father. God made heaven, and earth but I doe not reade that he rested when he had done that, Fecit solem et Luna[m] (as he p[e]rsues that medititac[i]on,) hee made the Sunne and Moone, and all the Host of heaven, and yet hee restes not, Fecit hominem et requiauit when God had made man, then he rested. For when God had made man, he had made his bed, the heart of man to rest in. God askes nothing of ma[n] but his hearte, and nothing but man can giue the harte to God. And therefore in that Sacrifice of Noah after the Flood, and often in the Scriptures Gen 8: 21: elsewhere, sacrifice is called Odor quietis, Gods smelt a saviour of Rest In that wch proceeds from a religious heart God rests himself and is well pleased, Loqui ad Cor Ierusalem, is ever the Scriptures phrase from god to man, to speake comfortablye, and Loqui e corde is an Emphaticall phrase from man to God too. Hee that speakes fro[m] his owne heart speakes to Gods heart. did not our hearts burne wth in vs, while he opened the Scriptures, sayes those 2. disciples yt went luke 24: 32: wth Christ to Em[m]aus? And if yo[u]r hearts doe not soe all this while, you heare but mee (and alas whoe or what am I!) you heare not God, But let this light, the loue of ye ordinarye meanes of yo[u]r salvac[i]on enter into yo[u]r heartes, and shine there, and then, as the fire in yo[u]r Chimney growes pale and faynt and out of Cou[n]tenance when the Sunne shines vpon it, soe what soever fyres of lust, of Anger, or Ambition, possesse that heart before, it will yeeld to this, and evaporate. But whie doe I speake all this to others! Is it soe cleare a case, that ye hearts in this Text, are the hearts of others, of them that heare, and not of our selves that speake? That wee are to see now, for that’s ye next and last branch in this part, whoe be the p[er]sons, In cordibus nostris, in our hearts/

Certeinelye this word Nostris, primarilye, most literally, Nostris most directlye concernes vs, vs the Ministers of Gods word & sacramts. If wee take Gods worde into our mouthes, and pretend a Com[m]ission, a Calling, for the calling of others, wee must be sure that god hath shyned in our hearts. There is vocatio Intentionalis, an Inte[n]tionall Calling, when Parents in their Intention and purpose dedicate their children to the service of God the ministrye, even in theire cradle. And this is a good and holye intention. For though it bind
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not in ye nature of a vowe, yet it makes them all ye waye the more carefull to give them such an education, as maye fitt them for that profession. And then there is vocatio virtualis, when hauing assented to that purpose of my Parents, I receave that publike seale, ye imposition of hands, in the Church of God. But it is vocatio Radicalis. the calling that is ye roote, and foundac[i]on of all, yt wee haue this light shining in our hearts, the testimonye of gods spirrit to our Spiritt, that wee haue this calling from aboue. First, then, it must be a light, not a calling taken out of darknesse of melancholye, or darkenesse of discontent, or darkenesse of want, and povertye, or darkenesse of a retired liffe, to avoyde the mutuall dutyes, & offices of societye. It must bee a light, and a light that shines, It is not enough to haue knowledge and learning, It must shine out & appeare in preaching, And it must shine in our hearts, in the private testimony of the Spiritt there. But when it hath soe shined there, it must not goe out there but shine still as a Candle in a Candle-sticke, or the Sunne in his Spheare, Shine soe as it give light to others. Soe that his light doth not shine in our hearts except it appeare in the tongue, in the hand too; First in the Tongue, to preach oportune, & inoportune, 2: Tim: 4: 2: in Season and out of Season, that is, oportune volentibus importune, August: nolentibus. Preaching is in Season to them whoe are willinge to heare, but though they be not, though they had rather the lawes would p[er]mitt them to be absent, or that preaching were given ou[er], yet I must preach. And it that sence I maye vse the wordes of ye Apost. Rom: 1: 15: As much as in mee is I am readye to preach the gospell, to the[m] also that are at Rome, at Rome in their hearts, at Rome, that is, of Rome, reconciled to Rome. I would preach to them if they would haue me, if they would heare mee, and that were oportune, in season, But though wee preach importune, out of season to their ends, and their purposes, yet wee must preach, though they would not haue it done August: For wee are debters to all, because all are our neighb[u]rsProximus tuus est antequam Christianus est, A man is thy Neighb[u]r by his humanitye, not by his divinitye, by his Nature, not by his Religio[n] A Virginian is thy neighbour as well as a Londoner, and all men are in everye good mans diocesse and parish Irrides adorantem lapides, sayes yt Father, Thou seest a man worship an Image and thou laughst him to scorne, Assist him, direct him, if yu canst, but scorne him not, Ignoras quomodo illu[m] presciuerit deus, Thou knowest not gods purpose vpon that man. His waye maye bee to convert that man by thee and to bring that man to serue him, Religiosiuus fortasse quam tu qui irridebas, p[er]chance more sincerelye then thou, not onlye when thou didst laugh at him, but even when yu Esay 60:17 didst preach to him. For brasse I will bring Gold, sayes God in Esay and for Iron, Silver. God can worke in all mettalls, and transmute all mettalls, Hee can make a mortall man a Christian, and a Superstitious Christian, a sincere Christian, A Papist, a Protestant, and a dissolute Protestant, a holye man, by they preaching. And there fore, let this light shine in our hearts in the testimonye of a good nicephor Conscience, in hauing accepted this calling, but allsoe shine in our tongues, preach. Though the disease of St Chrisostomes tymes should ouer-take ours, Qui quantu[m] placuit tantu[m] principibus displicuit, ye more good hee did by preaching, the more some great p[er]sons were
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displeased wth him, yet all this were but as St Paules Importune, a little out of Season, but out of Season wee must preach. Howe muche more now (nowe when as the Apostle sayes of God wee maye say of Gods Lieftenant, In whom there is noe change, nor shaddowe of change, noe approach towards a change, noe occasion of Iealousye of it) How much were wee inexcusable if either out of fulnesse of Fortune or Emptynesse of learning, of either out of State, or businesse, or lazynesse, or pr[e]tence of Feare where no feare is we should smother this light, wch if it haue truelye shined in our hearts, will shine in o[u]r tongues too./

It must shine there, and it must shine in our handes allsoe, in our Actions, in the example of our lives Christ sayes to his Apostles uos estis Lux, you are light, There they were illumin’d, Math: 15: 14: but to what vse? It followes, That men maye see your Good workes. For, as StAmbros sayes of the Creation, Frustra fecisset Lucem, God had made light to noe purpose, if he had not made Creatures to shewe by that light: Soe wee haue the light of learning, and ye light of other Abilityes to no purpose, if wee haue noe good workes to shewe when wee haue drawen mens eyes vpon vs. Vpon those words of Salamon, Tempus tacendi Tempus loquendi, Sir Gregory makes this note, that Salomon doth not saye First There is a tyme of speakinge, and a tyme of silence, that when a man hath taken that callinge that bindes him to speake, then he might pr[e]varicate in a treacherous Silence. But first there is a tyme of Silence, of Study, of pr[e]parac[i]on how to speake, and then speake on in gods name. But howsoever there may be Tempus tacendi, sometyme where in wee may be Tempus silent, yet there is no Temp[us] peccandi, noe circumstance of Tyme, no circu[m]stance at all, can excuse an ill liffe in an ill man, lesse in a leading and exemplar man, least of all in a Churchman To that wch is Vulgarly said, Loquere ut te videam, speake that I maye see thee, I doe not see thee, not see what is in ye in thee except I heare thee preach, Let mee add more, Age vt te audiam, doe something that I may heare thee, I doe not heare thee, not heare thee to beleeve thee, vnlesse I heare /of/ thee, in a good testimonye of thy conversation. I hope our tymes and our calling are farr enough from that suspition of St Ambrose. Ne sit nome[n] inanæ crimen im[m]ane in sacerdotibus, God forbidd the name of Priest should priviledge anye man, otherwayes obnoxious, fro[m] iust censure Hee were a strange master of faculties to himselfe that woulde giue himselfe a dispensation so. This weere truely to incurre a premunire in the highest kingdome, to forfeyt all everlastinglye, to appeale from our conversation to our profession, to make a holy p[ro]fession the cloke, naye the reason of vnholye Actions. But I speak not nowe of enormous ill, but of omissions of good, and of too easye venturing vpon thinges in their owne nature indifferent. For as for our wordes. StBernard sayes well, Nugae in orde Laici sunt nugae, in ore clerici blasphemia. Idle wordes are but Idle words in a secular mans mouth, but in a Churchmans mouth they are blasphemyes. Soe for our Actions, it maye become .vs, it maye concerne vs to abstaine from some indifferent things, wch others wthout any scandall maye doe. vehementer distruit eclesiam dei Hierom
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caicos esse meliores clericis Nothing shakes the Church more then when Churchmen are noe better then other men. where wee reade Gen: 4: 10: in Genesis uox sanguinis, the voyce of Abells bloud calls, it is in the originall uox sanguinu[m], of blouds in the purall, manye bloudes, much bloud; The bloud of a whole parish, of a whole p[ro]vince cryes out against the liffe of such a man. For his sermons, are but his Texts his liffe is his sermons, That preaches. Aron and Moses were ioyned in Comission, Aron had the tongue, the power of speaking, Moses had yeActs 14: 12 rodde, the power of doing great workes. when the Listrians called Paule mercurye for his eloquence, they called his companion Barnabus Iupiter. Their eye was vpon their greate worke as well as their sweet wordes. Clearelye and ingeniouslye wee, wee ye ministers of ye gospell, acknowledge our selves to be principally intended by the Apostle in this Text. This light, that is, the knowledge & the love of Gods truth must shine in our heartes sincerelye there, and in our Tongues assiduouslye there, and in our hands evidently there, and soe wee are the p[er]sons, but yet not wee alone though ye Apostle expresse it in yt phrase In cordibus nostris

When the Apostle speakes of Hereditas nostra, our Inheritance, and Pax nostra, our peace, and Spes nostra, o[u]r hope, (as he does to the Ephesians, and often elsewhere) hee does not soe appropriate Christ (of whom he sayes all that) to himselfe, as yt they to whom he writes should not haue an Inheritance and a peace and a hope in Christ as well as hee, or anye Apostle. Soe when he sayes heere in Cordibus nostris, in our hearts, hee intends yt the Colossians, that people to whome hee writes (and he writes to all) should haue that light in their hearts, and consequently in their tongues, and hands too, in wordes and actions as well as 1: Pet: 2: 9: men of the Church. It is not only for Preists that St Peter sayd, God had made them a royall preisthood. Not onlye of Apoc: 5: 10: Preists that St Iohn sayd, God hath made vs kings & Preists There is not so regall, soe sou[er]aigne, soe monarchicall a Prerogatiue, Leo as to haue Animum deo subditu[m] Corporis sui Rectore[m] That Man whoe hath a Soule in subiection to God, & in dominoion over his owne bodye, that man is a kinge, And there is not so holye Idem Soe Preistlye an office as Pietatis hostias de altari cordis offere That man who from the Alter of a pure heart offers Sacrifices of prayer and prayse to God, that man is a Preist. So all you are or maye bee kings, and all Preists. Nay, St Chrisostome appropriates this rather to you then to vs, not to vs at all. For hee read this verye Text in Cordibus vestris, in yo[u]r Hearts since then to this Intendment you are Preists as wee are, since alltogither make vp Clerum domini, the Lords Clergye! and his portion doe you not you make vs to bee all of the Inferiour Ministrye, all and all yo[u]rselves to bee Bishopps over vs, to visit vs, Iudge vs, syndicate vs, and leave out yo[u]r selves, Plus Sacerdotum uitam quam suam discutientes as St G. complaynes, that bestowe more tyme in the examining the lives of yir Pastors the[n] there owne quid tibi malus minister ubi bonus dominus, saith Aquinas, vpon this; As long as thou art sure the master of ye house will receaue the kindlye, what carest thou thoughe a surlye Fellow let thee in at the dore! Sacramenta obsunt indigne
[catchword(s): tractan]

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tractantibus sayes StAustine An Hipocriticall preaching of the worde, an vncleane adminstrations of the sacramts, shall agravate the condemnation of that vncleane hipocrite, but yet prosunt dignae sumentibus A worthye receaver receaues the vertue and benefitt of the worde, and sacramts though fro[m] an vnworthy giu[er]

I maye be bold to saye, that this Cittye hath ye ablest preaching Clergye of anye Cittye in Christendome. Must I bee fayne to saye That the Clergye of this Cittye hath the poorest entertaynemt of anye Cittye that can come into comparison wth it! It is soe. And that to wch they haue pretences and claymes to bee farther due to them, is detaynd, not because that wch they haue is enough but because that wch they clayme is too much The circu[m]stance of the quantitye and proportion keepes of ye considerac[i]on of the verye right. Soe that this Clergye is /therefore/ poore because they should be riche, therefore kept wthout any p[ar]te because soe greate a parte seemes to belong vnto them. Grieve not ye spirit of God, greive not the Spirituall man, the man of god neither ex Tristitiâ sermo precedens, minus gratus est. Hee yt preached August: from a sadd heart, vnder the sence of a greate charge & small meanes cannot preach cheerefullye vnto you Provide sayes the Apostle that Heb: 13: 17: they whoe watch over you[r] soules maye doe it wth ioye and not wth greife, for sayes hee, that’s vnprofitable for you, you receaue not soe much profitt by them as you might doe (if they might attend yo[u]r Service entirelye) when they are distracted wth chargeable suites abroad, or macerated wth penurious fortunes at home. Consid[e]r how much other Professions of Armes or Marchandize, of Agriculture, of lawe it selfe are decayed of late, and thence (though not onelye thence) it is yt soe many more in our tymes, then ever before, of Hoble and worth familyes, applye themselves to our p[ro]fession, to ye ministery. Let therefore this light shine in yo[u]r hearts, Blesse God for this blessed increase, And shine in yo[u]r Tongues, glorifye God in a good Interpr[e]tac[i]on of the Actions of his Ministers, And shine in yo[u]r hands, cherish and Comfort them soe, that they be not put to bread & water that give you bread and wine, nor mourne in smokye corners whoe bring you the sunne-shine of the glorious gospell, ye gospell of consolation into the Congragation. And soe wee haue donne wth all the 4: considerac[i]ons wch make vp this first braunche, our vocation by this light considered positivelye, The thing, The Tyme, The place and the p[er]sons. A litle remaynes by debt of p[ro]mise to be spoken of this comparativelye /As/ God comau[n]ded light /soe/ hee hath shined in our heartes

A litle before the Text, The Act of the Devill is to Comparatio enduce darkenesse, but God illumines, Deus huius sæculi, sayth the Apostle, The God of this world, that is the Divill, blindes the eyes of men, wth wordes, by the waye, give occasion of making this short note, that many times by altertation, and vehemence of disputac[i]on ye truth of the literall sense is in dangered, and therefore wee should rather content our selves wth positive and necessarye divinitye, then entangle our selves wth impertinent Controversyes. The maniches and other Heretiks who constituted Duo Principia & consequently two Gods, one good, and one badd, made vse of this Text for yt opinio[n]
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Thus if the Devill were God of this world, and if any God did blinde the eyes of man, there was an ill God. And to elevate and take awaye that Argument of those heretikes, very manye of the au[n]cient Fathers, Ireneus litterallye and expresselye, and literallye & expresselye StChrisostome too, and, as StAustine sayes, most of the orthodoxe Fathers) would needs reade that place wth a distinction anoth[e]r interpu[n]ctio[n] then indeed belongs to it, Not Deus huius sæculi, The God of this world hath blinded man, but Deus, huius sæculi mentes etc. God, that is say they, the true God hath blinded the eyes of man of this world. And soe for feare of giving the name of God to the devill, they attribute the Action of the devill to God. I doe not meane that the Father doe it, they were farre from it, But this shift and this inconvenient manner of expressing themselves, hath made some latter men, whoe thinke soe, think that the Fathers thought god{e} to be positively really primarilye ye Autho[r] of the execuc[i]on of Reprobates. In what sense that maye be said how and howe farr god concurres to the execuc[i]on wee dispute not nowe, wee rest in that of St Augusttine Aluid uenit de astutia suadentis, Aliud de nequitia volentis, Aliud de Iustitia punientis. God hath a part a great parte in this, but not the first. First, sayes, St August, Satan suggests then man consents, then enters God by waye of punishmt, of Iustice And how farre doth he punish! Deserendo, hee forsakes that Sinner, he wthdrawes his grace. And then, as vpon the departing of ye sunne darknes followes. So vpon departing of Grace followes execution. God, our God, is the God of light and lightneth everye man that cometh into ye world. soe he began in the Creation, soe he p[ro]ceeds in our vocation. /As/ he commaunded light out of darkenes /Soe/ hee shined in our hearts. First he made light, there was none before soe first hee shines in our hearts by his p[re]venting grace. There was noe light before not of nature by wch anye man could see anye meanes of salvation, not of forseene merits, that God should light his light at our Candle, giue vs grace therefore because he sawe that wee would vse that grace well. Hee made light, hee infuses Grace. And then, he made light first of all Creatures, vt innocescerent, sayth St Ambrose, that by that light all his other Creatures might bee seene, wch is allsoe the vse of this other light that shines in o[u]r hearts, that by that light, the love of the truth, and the glorye of Christ Iesus, all our Actions maye be manifested to the world, and abide yt tryall, That wee looke for noe other approbac[i]on of them, then as they are iustifiable by that light, as they conduce to the mayntenance of his Religion, and the Advancemt of his glorye, not to consider actions as they are wiselye donne, valiantlye donne, learnedlye donne, but onlye as they are religiouslye donne. And ut abdicemus occulta dedecoris, as the Apost speakes, That wee maye renounce the hidden thinges of dishonestye, and not walke in craftynesse, that is, not sinne therefore because wee see our sinnes maye be hidd from the world. For, sayes St Ambrose (speaking of Gyges ringe by wch he that ware it became invisible) Da sapienti; sayes that Father, give a wise man (a man religiouslye wise) yt ring, and though hee might sinne invisible before men, hee would not becaus God sees. Naye even the morall man goes further then that, in yt point, though. I know, sayes hee, hominem ignoraturu[m] et deu[m] ignoscituru[m], yt man should never knowe it, and that God would forgiue it, I would not sinne, for the verye foulenesse that is naturallye on sinne. As
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God comaunded light for the manifestac[i]on of his creatures, Soe hee hath shined in our hearts yt our Actions might appeare by that light/

How then made hee that Light? Dixit. Hee said it, by his worde. In wch wee note, First the meanes, verbo, he did it by his word, And by his word the preaching of his worde doth he shine in our hearts. And wee consider allsoe the dispatch, how soone he made light, with a word, Dixit, id est, Sum[m]a cu[m] celeritate fecit, his worke cost him bit a worde, Chrisost: Tertuli: And then Cogitasse, iussisse est, his word cost him but a thought, soe if wee consider the dispatch of Ch Iesus in all his miracles, there went but a Tolle, Take vp thy bedd and walke, To the lame man; But an Ephthata, Bee opened, To the deaf man. But a Quick vides! what seest thou to the blinde man. If wee consider his dispatch vpon the Theife on the Crosse, how soone he brought him from revyling to glorifying. And if any in this Auditorye feele that dispatch of the holy Ghost in his heart, yt whereas he came hither but to see. he hath heard, or if he came to heare the ma[n], he hath heard God in the man and is better at this glasse then he was at the first, better then when he came, and will goe away better then he is yet. Hee y feeles this, must confesse that as God comaunded light out of darkenesse, So / hee hath shind in his heart so, that is, by ye same meanes, by his word, and, so, that is, wth the same speed & dispatch/

Agayne, Deus vidit Lucem, God sawe the light, hee looked vpon it, he considered it, The second Light, even Religion it selfe must be looked vpon, considred, not taken implicitely, or occasionallye, nor advantagiouslye, but seriously, and deliberatelye, and then, assuredlye and constantlye/

And then uidit quod bona, God sawe that this light was good. God did not see nor saye That darkenesse was good, yt Ignorance, (how neere a kinne soever they make it to devotion) was good, Nor yt the waters were good, a Fluyd, a moving, a varyable, an vncertayne irresolution, a variable in matters of Religion, is good. Nor that that Abissus, that depth wch was before Light was good; That it is good to surround and enwrapp our selves in deepe and perplexing schoole pointes, but hee sawe, that light, evident and fundamentall articles of Religion were good, good to cleare thee in all Srucruples, good to sustay[n]e thee in all tentations, God knewe that this light would be good before he made it, but he did not saye soe till he sawe it. God knewe every good worke that thou shouldst doe, everye good thought that thou shouldest thinke, to this end, before thy beginning, For hee of his owne goodnesse imprinted this degree of goodnesse in thee, but yet assure thy selfe that hee loves thee in an other manner, and another measure, then, when thou comest reallye to doe those good workes, then before, or when thou didst onlye co[n]ceave a p[u]rpose of doing them. Hee calls them good when hee sees them

And when hee sawe this light, this good light he sep[ar]ated all darkenesse from it. when thou hast found this light to haue shined in thy heart, God manifested in his waye, his true Religion, sep[ar]ate all darkenesse the darke Inventions & Traditions of men and ye works of darkenesse, sinne. And since thou hast light, benight not thy selfe againe wth relapsing to either.

The comparison of these 2: lights, created and infused
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light would runne in infinitum. I shutt vp wth this, That, as at ye First production of light, till Light was made, there was a generall, an vniversall darkenesse, darkenesse over all, but after light was once made there was never any universall darkenes because there was noe body bigg enough to shaddowe ye whole sunne from the Earth, Soe till this light shine in our hearts, wee are whollye darkenesse, But when it hath truelye and effectuall shined in vs, and manifested to vs our election in gods eternall decree, howsoever there maye be some Cloudes, some eclipses, yet there is not totall darkenes, no totall, no finall fallinge awaye of gods Sts. And in all these respects the comparison holdes. As God comau[n]ded light out of darkenesse, Soe hee shined in our hearts. And soe wee haue done wth all ye braunches of o[u]r second parte, wch implyes our Vocation heere, and wee passe to the last, our glorification hereafter.

As in our first parte wee considered (by occasion of ye first creature, light, the whole creation, and soe the creation of ma[n], And in our second parte, (by occasion of this shining in our heartes,) the whole worke of our Vocation, and proceeding in this world: Soe in this third parte (by occasion of this glorious manifestac[i]on of God in ye fate of Ch: Iesus, wch is intended principallye of this Apostle, of ye manifestac[i]on of God in the Christian Church) wee shall allsoe (as farre as that dazeling glorye will giue vs leave) consider the perfect state Deuisio of the glorye in the kingdome of heaven. Soe that first our braunches in this third part will be three, these 3 termes First knowledge, sec[ond] Glorye, and then the feace of Iesus Christ. And then wee must looke vpon all these 3 termes 2: wayes, First Inchoatiue, how wee haue an Inchoation of this knowledge of this glorye, in this Face of Christ Iesus heere in this Church, and then Consum[m]ative, how wee shall haue a consum[m]ation of all this hereafter/

scientia To vs then who were created of nothing in the 1: part, and called from the Gentiles in the 2d, in this 3d parte, our pr[e]paration to Glorye, is knowledge.  The p[er]sons in this part of ye Text are as in the former. Not onlye wee, wee ye Ministers of gods word, but you allsoe, the hearers thereof. For there is a knowledge, an Art of hearing, as well as of speaking; studients make vp ye Vniversitye as well as doctors, and hearers make vp the Congregation aswell as Preachers. A good hearer is as much a docto[u]r as a Preacher, A docto[u]r to him that sits by him in example whilst hee is heere, A docto[u]r to all his Familye in his repetition, when he comes home; A docto[u]r to yt wch is more then the whole world to him, his owne soule, Acts 26:16 all his liffe. Christ appeared to this Apostle and sayd. I haue appeard vnto thee for this purpose to make thee a minister & a wittnesse, to open the Gentles eyes, and to turne them fro[m] darkenesse to light, and from the power of Satan vnto God. There he receaued his degree, his learning, and the vse of it. but when St Paule came abroad into the world, when he comes to preach and to write, hee Colos: 1: 12 sayes to the Coloss. The Faith hath made vs meete to be p[ar]takers of the Inheritance of Saints in his light. Vs (sayes StChrisostome, and soe sayes Theophilact too, and manye more then they too) Vs, that is, all vs, vs that preach you that heare you are bound to study this knowledge as well as wee. And truelye a hearer hath, in some respects, advantage of ye preacher. For a Preacher, though in some measure well disposd, can hardlye exuere hominem, put of the Affections of man by being a Preacher, they sticke closer to him
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then his hoode and habite, even in the pulpit. Some litle cloudes, if not of ostentac[i]on, and vayne glorye, yet of complacencye and selfepleasing will affect him, The hearer hath not that Tentac[i]on, but hath a more perfect exercise of the most Christian vertue Humility, then the Preacher hath. though therefore, when you cast yo[u]r eye vpon this parte of  the Text, you see in yo[u]r booke a difference of character in this word. To giue, To giue light &c. wch seemes to fixe all vpon ye p[er]son of the Apostle and consequentlye of minister, yet that word is not in the Text, but the Text is onelye, for the enlightning, God hath shined for the enlightning &c wch is alike vpon all. And therefore let vs, All vs, cast of the Workes of darkenesse and put on the Armo[u]r of light. light it selfe is Faith, but ye Armo[u]r of light is knowledge An ignorant man is a disarmed man, a naked man

Ignorance then is not our vsher in to this presence to shew vs the Face of Ch: Iesus. Almost in everye one of the au[n]cient Fathers you shall finde some passages wherein they doe discover an inclinac[i]on to that opinion, that before Christ came in the manifestac[i]on of his Gospell (for since that com[m]ing every man is bound to see him there) many philosoph[e]rs, men of knowledge and learning were saued, wthout the knowledge of Christ. Christus ratio, saith one of them well, (for λογοs, as Ratio and Iust: Mart not onelye verbum as it is ordinarylye translated), Christ is Reason, rectifyed Reason; and   secundu[m] Ratione[m] vixerunt Christiani semper, sayes hee, whosoever lives according to rectifyed reason, wch is the lawe of nature, he is a Christian. And therefore when ye Fath[e]rIustin Martyr whoe had bine before a philosopher amongst ye  Gentiles, came to be a preacher amongst the Christians, he never left of his Philosophers habit, because that gaue an impression of his learning, and an estimation by it. That knowledge was a helpe to salvatio[n], the Au[n]tients thought, but that is a newe doctrine yt men should make a Title to God by being ignorant. That where as all the liffe of man is either an active liffe or a Contemplatiue, they should in the Romane Church make one order and call them Nullanos, men that did nothinge, in contempt of the Active life, and in contempt of ye Contemplative another order whom they call Ignorantes, men that knowe nothing. There is an Annihilation in Sinne, Homines cum peccant nihil sunt. Then August when by sinne I depart from the Lord my God, in whom onely I liue, and move, and haue my being, I am nothing. And truelye in this sinnfull p[ro]fession of thine of doing nothing of knowing nothing thou comest to neare nothing: what other Answere can this knowing nothing here, produce at the last day from Christ Iesus but his Nescio vos, I knowe not you! As David sayes of God, Cum Perverso perverteris, wth ye psal: 18: 26:  froward God will be froward So Ignorantes ignorabit, of ye ignorant God will be ignorant, not knowe them that studye, not knowledg. The miracle yt Christ wrought in the Conversion of the world was not that he wrought vpon men by Apostles yt were vnlearned, for the Apostles were not soe, they were never vnprovided to giue a p[er]tine[n]t and satisfactorye answere to the learnedst of ye philosophers among the Gentiles, to any of the Gameliels and Nicodemuses who were true vnderstanders of the lawe amongst the Iewes, to anye of their scribes, the perverters of the lawe, to any of the Pharises yir Separatists, and scismatiques, to any of ye saduces their formall heretiques, nor to any of their Herodians, theire State-devines, whoe made divinity
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serue present turnes and occasions. The Apostles were no Igorant men, then, when they were imployed; But in this consisted ye miracle, that in an instant Christ by his Spiritt infused all knowedge necessary for that greate function into them. If they had not had it, they could not haue done his worke. All must haue it, Intelligite Reges, saythe psal: 2: Ose 9: 7 david, For all their bussines kings must studdye for it, Erudimini Iudices, with their other learning. Iudges must haue this. The Prophet denounces it for a heavye curse, The Prophett shall be a Foole, Hee that should teach shall not be able to doe it, and, as it followes, The Sp[irit]uall man shall be madd, If he haue knowledge he shall not knowe howe to vse it. St Hierom translates that word Arreptitius, Hee shalbe possessed, possessed wth the Spirrit of Feare or Flatterye, Others shall speake in him, and he become the instrumt of men and not of God. It was ye divels first advantage knowledge, the serpent was wiser then anye beast, It is soe still; Satan is wiser then anye man in naturall and in civill knowledge. Tis true, he is a Lion too, but he was a serpent first, and did us more harme as a serpent then as a Lion. But now as Christ Iesus hath nayl’d his hand-writting wch he had against vs to ye Crosse, and thereby cancelled his evidence; Soe in his descent to hell and subsequent Acts of his Glorification, hee hath burnt his librarye, annihilated his wisedome, in giving vs a wisedome above his crafte Hee hath shined in our heartes by the knowledge of his Gospell/

#Measure thou not therefore the growth and forwardnes of thy Child by how soone he could speake, or goe, how soone hee could contract wth a man, or discourse wth a woman, but how soone he became sensible of that greate contract wch he had made wth Allmightye God in his baptisme, how soone he was able to discharge thos suertyes that vndertooke for him, then, by receaving his Confirmation in the Church, How soone he became to discerne the Lords Spirit in ye preaching of his worde, and to discerne the Lods bodye in ye Administrac[i]on Luk:2: of the Sacramt. A Christian Child must growe as Christ when he was a Child, in wisedome, and in stature, first in Wisedome, then in stature. Many haue beene lattaller at 16: then ever Christ was, was every anye soe learned at 60 as hee when he disputed at 12:/ Hee grewe in Favour, sayes that Text, with god and man, First wth God, then wth man, bring vp yo[u]r Children in the knowledge and loue of God, and Good and greate men will knowe and loue them too.

It is a good definition of ill loue that St Chrisostome giues that it is Animae vacantis passio, a passion of an empty soule, of an idle mynd, For fill a man wth buisnes and he hath noe Roome for such love. It will fitt the loue of God too, Soe farre, as yt loue must be in anima vacante at first, when the soule is emptye, disincumberd from other Studyes, disengag’d in other affections, then to take in the knowledge and the loue of god. For. Amari non nisi nota possunt, sayes St August. truelye. How ever we maye slumber our selves wth an opinion of loving God, certainelye wee doe not, wee cannot loue him till wee knowe him. And therefore heare and read, and meditate, and conferre, and vse all meanes whereby thou mayst increase in knowledge. If yee knowe these things, happy are yee if you doe them, sayes Christ, you are not happye till
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you doe them, That’s true, but you can never doe them till you knowe them. Zeale furthers our Salvac[i]on, but it I must bee secundu[m] scientu[m] Zeale according to knowledge, Workes further our salvation, but not workes done in our sleepe, stupidlye, easilye, erroniouslye, but vpon Such grounds as fall within our knowledge to bee good. Faith most of all furthers and advances our salvac[i]on. But a man cannot beleeue that wth he doth not knowe. Conscience includes science, tis knowledge and more, but it is that first. It is, as wee expresse it in the Schoole, Syllogismus Practicus, I haue a good conscience in doing well, but I did that, vpon a former knowledge yt that ought to bee donne. God hath shined in our hearts to give vs the light of knowledge, that was the First, and then of the knowledge of the glory of god that’s our sec[ond] terme, in this first acceptation of the word.

The light of the knowledge of the glorye of god Gloriae dei this world, is a good and a greate peece of learning, To know that all the glorye of man is as the flower of Grasse. That even the glory, 1: pet: 1:24 and all the glorye of man, of all mankind, is but a flower, and but, /as/ a flower, some what lesse then the Prototype then ye originall, then the Flower it selfe and all this but as the flower of grasse neyther, noe very beautifull flower to the smell. To knowe, that, for Esay 16: 24: the glorye of Moab Auferetur, it shall be contemned, consumed. And for the glorye of Iacob it selfe Attenuabitur, It shall be extenuated 17:4: That the glorye of Gods Enemyes shalbe brought to nothing, and the glory of his servants shall be brought lowe in this world; To know how neare Nothing, how meere nothing all the glorye of this world is, is a good a great degree of learning. It is a booke of an old Edition to put you vpon the consideration what great & glorious men haue lost their glorye in this world, Giue mee leaue to pr[e]sent to you a newe booke, a new consideration, not how others haue lost, but consider onlye how you haue got that glorye wch you haue in this world. Consider advisedlye and confesse ingeniouslye, whither you haue not knowne many men more Industrious then ever you were, and yet never attayned to the glorye of yo[u]r wealthe! Many Wiser then ever you were, and yet never attayned to your place in the governemt of the State! and valianter then ever you were that never came to haue yo[u]r Comaund in ye warres! Consider then how poore a thinge the glorye of this world is not onelye as it maye be so lost as manye haue lost it, but as it maye bee soe gott as you haue gott it. Nullum indifferens gloriosum. Seneca saith that morall man, In that wch is soe obvious that anye man maye compare it, truelye there can bee noe glorye. But this is not fullye the knowledge of the Glorye of this Text, though this morall knowledge of the glorye of this world conduce to the glorye of this place, wch is the glorye of God: yet not of the maiesticall & inaccessible Glorye of the Essence or Attributes of God, or inscrutable pointes of devinitye. For Scrutator Maiestatis opprimetur Pro: 25: 27: a gloria as St Hierome, and all those 3: Rabbins whose Com[m]entaryes wee haue vpon that booke, read that place, Hee that searches to farre into the secretts of god shall be dazeld, confounded by that glorye; but heere Gloria dei is indeed Gloria deo, The glorye of
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God is the Glorifying of god. It is, as St Ambrose expressed it, Notitia cum Laude. The glorye of god is the taking notice yt all that comes comes from god, and then the glorifying of God for whatsoever comes. And this is a heavenlye Arte, a devine knowledge, That, if god send a Pestilence amongst vs, wee come not to saye, It is a greate Fruite yeere & therefore there must followe a Plauge in reason; That if god swallow vp an invincibe Navye wee come not to saye There was a storme, and there must followe a scattering in Reason. That if God discover a Myne, Wee come not to saye, There was a falce brother that writte a lett[e]r, & there must followe a discoverye in Reason. But remember still, that though in david Psalmes, there be Psalmes of Prayer and Psalmes of prayse, Psalmes of deprecation, and of Imprecation too, How divers soever the nature of the Psalme be, yet the Church hath appointed to shutt vp everye psalme wth that one Acclamation Glorye be to the Father and the Sonne &c. whether I praye, or prayse, deprecate Gods Iudgmt from my selfe, or emprecate them vpon Gods enemyes, nothing cann fall from mee, nothing can fall vpon mee but that god maye receaue Glorye by it, if I will gloryfie him in it. Soe yt in the vsefull sense Gloria dei is Gloria deo, but yet more litterallye, more directlye the Glorye of God in this place is the glorious Ghospell of Christ Iesus, wch is that wch is intended and expressed in ye next phrase wch is ye last braunch in this first Acceptation of these wordes. In facie, the Glorie of God, in the Face of Iesus Christ

In facie When our Sauiour Christ charged the Saduces wth erro[u]r it was not meerelye because they were ignorant, The Saduces were not Math: 22: 29 so Erratis sed nescientes Scripturas, sayes Christ. you erre because you vnderstand not the Scriptures. All knowledge is Ignorance except it conduce to the knowledge of the Scriptures, and all the Scriptures lead heb: 1: 3 vs to Christ. Hee is the brightnesse of his Fathers Glorye, and ye expresse Image of his person, The brightnesse of everlasting light, and ye Image Jo: 6: 23: Helazy of his goodnesse, and, to insist vpon a word of ye first significac[i]on, Him hath god the Father sealed now Sigillu[m] imprimit[ur], in material diuersa A seale graven in Gold or stone does not print in stone or Gold, in Waxe it will, and it will in claye. For this seale in wch God hath manifested himselfe, wee consider it not as it is printed in the same mettals, in the eternall sonne of God, but as god hath seal’d himselfe in claye, in the humane nature, but yet in waxe too, in a p[er]son ductile plyant, obedient to his will. And there, signatu[m] super nos lumen vultus tui sayes david psal: 4 The light of thy Countenance, that is the Image of thy selfe, is sealed, that is, derived imprinted vpon vs, that is vpon our Nature, o[u]r Fleshe, Turtull: Signatu[m] est, id est significatum est, God hath signified this pretence, manifested himselfe, revealed himselfe, in the face of Ies: Ch: For that is the office and Seruice yt Christs avowes himselfe to haue done, O Father I haue manifested thy name, that is, thy name of Father, as yuCyril art a Father. For qui soliu[m] deu[m] nouit Creatorum, Iudaica mensuram prudentia non excedit. knowest thou that there is a god, and yt that God created the world? what great knowledge is this! The Iewes knewe it too. Non est idem nosse Deum opificem esse, et habere filiu[m] It is another religion, another pointe of Faith to knowe that God hath a Sonne of eternall begetting, and to haue a world of late-making God therefore hath shined in noe mans heart, till he knewe ye glory of god in the Face of Iesus Christ, till he come to the manifestac[i]on of god in the Gospell/. Soe that, yt man comes short of this light that
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beleeues in god in a generall, an incompr[e]hensible power, but not in Christ. And that man goes beyond this light whoe will knowe more of god then is manifested in the Gospell, wch is the Face of Ch Ies: The one comes not to the light, the other goes beyond it, and both are in blindnesse. Christ is the Image of God, and the Gospell is ye Face of Christ! And now I rest not in Gods picture as I finde it in eu[er]y creature (though there bee in every Creature an Image of God) I haue a livelyer Image, Christ. And then. I seeke not for Christs face as it was traditionally sent to Agabarus in his liffe, nor for the Face as it was imprinted in the Veronica, in the Womans apron, as he went to his death, nor for his Face as it was describ’d in Lentulus his lett[e]r to the Senate of Rome, but I haue the glorye of God in Christ, and I haue the Face of Christ in the Gospell. Except God had taken this verye person vpon him, this individuall person mee (wch was impossible because I am a sinnfull person) he could not haue come nearer then in taking this nature vpon him. Now, I can not saye as ye man at ye Poole, Homine[m] non habeo. I haue noe man to helpe mee; The Heathen cannot saye, I haue noe God, but I cannot saye I haue noe man, for I haue a man, the man Iesus. Him, who by beeing man knowes my miserye, and by being God can and will shewe mercye vnto mee. The night is farre spent sayes the Apostle, the daye is at hand. Nox Ro: 13 .2 ante Christu[m], Aurora in Euangelio, Dies in Resurrectione. Till Chr; Gregory all was night, There was a beginning of daye in the beginning of the Gospell, and there was a full moone in ye light and glorye thereof, but such a daye as shall be allwayes daye, and overtaken wth noe be night, noe cloude, is onlye the daye of Iudgment, the Resurrection. And this hath brought vs to our last stepp, to the considerac[i]on of these three termes, 1: knowledge. 2: Glorye 3: the Face of Christ Iesus, in yt eu[er]lasting kingdome, For, for this purpose did god comaund light out of darkines, comsumat that men might gloryefye god in the contemplation of the Creatures And for this purpose hath God shined in our hearts, by the Scriptures in his Church that man might be directed towards him heere, But both these hath god donne therefore, to this purpose, this is the ende of all, that man might come to this light, in yt everlasting state, in ye consum[m]ation of happinesse in soule and Bodye too, when we shall be calld out of the Solitarinesse of ye grave, to ye blessed & glorious Societye of God and his Angels, and his Saints there. Hoc verbo Nariani reconcinnor et componor, et in aliu[m] viru[m] migro; wth that word, Surgite mortui, Arise yee that sleepe in the dust, all my peeces shall be put together againe, Reconcinnor; wth that word, Intra in gaudiu[m], enter into thy masters ioye I am settled, I am established, componor, And wth that worde sede ad dextra[m], sit downe at my right hand, I become another manner of man, In aliu[m] viru[m] migro. Another manner of miracle then the same Father makes of man in this world; Quodnam misteriu[m] sayes hee, what a misterye is man heere! Parvus sum et magnus, I am lesse in bodye then many creatures in ye world, and yet greater in the compasse and extent of my soule then all the world. Humilis sum et excelsus. I am vnder a necessitye of spending some of my thoughts vpon this lowe world, and yet in an Abilitye to Study to
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contemplate, to laye hold vpon the next. Mortalis sum et mortalis In a bodye that maye, that must, that does, that did dye ever Since it was made, I carrye a soule, naye a soule carryes mee, to such a perpetuitye as noe St no Angell God himselfe shall not survive mee, overlive mee, And lastlye, sayes hee, Terrenus sum et coelestis, I haue a bodye, but of earthe, but yet of such earth as God was the potter to mould it, God was the statuary to fashion it, and then I haue I soule, of wch God was the Father, he breathed it into mee, and of wch noe matter can saye, I was ye mother, for it proceeded of Nothing. Such a misterye is man heere; But he is a Miracle hereafter, I shall be still the same man, and yet haue another beeing. And in this is yt miracle Cyris exalted, that death whoe destroyes mee dreedifyes mee. Mors velut mediu[m], excogitate ut deintegio restauraretur homo, man was fallen, and god tooke that waye to rayse him, to throwe him lower, into the Grave. Man was sicke, and God invented, God studyed Phisicke for him, and strange Phisicke, to recover him by death. The first faciam[us] Hominem, the creation of man was a thing incomprehensible, in Nature, but the denuo nasci, to be borne againe was stranger, even Io: 3: 4: to Nicodemus, whoe knewe the former, the creation well enough, but 1 Cor: 15: 5: yet the Imutabimur, is the greatest of all, wch St Paule calls all the world to wonder at. Behold I shewe you a misterye, wee shall not all sleepe, but wee shall all be changed. A misterye, wch if Nicodemus had discern’d it, would haue put him to more wonder then the Denuo nasci to enter into his mothers wombe (as hee speakes) to enter into the bowells of the Earth and lye there, and lye dead there, not nine monthes, but many manye yeares, and then to be borne againe, and the First minute of that newe birth to be soe p[er]fitt as yt nothing can be better, and soe p[er]fect as he can never become worse, This is that wch makes all strange accidents to naturall bodyes, and bodyes politique too, all changes in man, all Revolutions of States, easye and Familiar to vs, I shall haue another being, and yet be the same man. And in that State I shall haue the light of the knowledge of the Glorye of god in the Face of Christ Iesus of wch 3: thinges being now come to speake, I am the lesse sorry and soe maye you be too, if my voyce be soe sunke as that I bee not heard, For if I had all my time, and all my strength, and all yo[u]r patience reserv’d till nowe, what could I saye yt could become, what that could haue anye proportion to this knowledge, & this Glorye, and this Face of Christ Iesus, there in the kingdome of heaven! But yet bee pleased to heare a word of each of those three wordes, And first of knowledge

In the attributes of God, wee consider his knowledge to bee Principiu[m] Agendi dirigens, the first proposer and directo[u]r This should bee donne. And then his will to be Principiu[m] imperans, the first Comaunder, This shall be donne, And then his power to bee Principiu[m] exequens, the first p[er]former, that is donne. This should bee donne, this shall be donne, This is donne, expresse vnto vs ye knowledg the will and the power of God. Now wee shall bee p[ar]takers of the devine nature; and the knowledge, and the will, and the power of god, shall bee soe farre com[m]unicated to vs there, as that wee shall knowe all that belongs to our happynesse, and wee shall haue a will
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to doe, and a power to execute whatsoever conduces to that, And for the knowledge of Angels, that is not in them per Essentiam, for who soever knowes soe, as the essence of the thinge flowes from him, knows all thinges, and that’s a knowledge proper to God onelye. Neither doe the Angells knowe per species, by those resultances & species wch rise from the obiect, and passe through the sence to ye vnderstandinge, for that’s a deceaveable waye, both by the indisposition of the Organ sometymes, and sometymes by the depravac[i]on of ye Iudgmt, and therefore, as ye first is to highe, this is too lowe a way for the Angells. Some thinges the Angells doe knowe, by the dignitye of yir nature, by their creation, wch wee knowe not, as wee knowe manye thinges wch inferio[u]r Creatures knowe not! And such thinges All the Angells good and badd knowe. Somethings they knowe by the grace of their Confirmac[i]on, by wch they haue more given them, then they had by nature in their Creation; And those things onelye ye Angells that stood (but All they) doe knowe. somethings they knowe by Revelac[i]on, when God is pleased to manifest them vnto them, And so some of the Angells know that wch the rest (though confirm’d ) doe not knowe. By Creation, they knowe as his Subiects, by Confirmac[i]on they knowe as his Servants, by Revelation, they know as his servants Counsell. Now, Erimus sicut Angeli, sayth Christ, There wee shall bee as the Angells. The knowledge wch I haue by nature shall haue noe cloudes, heere it hath, That wch I haue by grace shall haue noe Reluctation noe Resistance here it hath; That which I haue by Revelation shall haue noe Suspicion, noe Iealousye, here it hath. Sometymes it is heard to discerne betweene an Inspitac[i]on fro[m] God, and a Suggestion from the devill There our Curiosity shall haue this Noble satisfact[i]on, wee shall knowe how the Angels knowe by hearinge knowinge as they knowe. Wee shall not passe fro[m] Autho[u]r to Authour, as in a Gram[m]er Schoole, nor from Art to Art as in an Vniversitye; but as that generall whoe knighted his whole Army, God shall Create vs all doucto[u]rs in a minute. That greate Library, those infinite volumes of the bookes of Creatures, shall bee taken awaye, quite awaye, noe more Nature. Those Reverend Manuscripts written wth Gods owne hands, The scriptures themselves shall bee taken awaye, quite awaye, no more preaching, noe more reading of Scriptures. And that greate Schoolemistresse Experience and Observation, shall be remoou’d, noe not newe thinge to be donne, And in an Instant I shall knowe more then all they could reveale vnto mee. I shall knowe, not onelye as I knowe allreadye, that a Beehiue,X that an Anthill is the same booke in Decimo sexto, as a kingedome is in folio. That a Flower that lives but a day is an Abridgmt of that kinge that lives out his threescore and ten yeares, but I shall knowe too, that all these Ants, and Bees, and flowers, and kings, and kingdomes (howsoever they maye be examples, & Comparisons, to one another) yet they are all as Nothing, altogith[e]r Nothinge, lesse then Nothing, infinitelye less then Nothing to that wch shall then be the Subiect of my knowledge, for it is ye knowledge of the glorye of God/

Before in the former acceptac[i]on, the Glory of Gloriae dei
[fol. 170v]
God, was our glorifying of God, heere the glorye of God is his gloryfing of vs, There it was his receaving, heere, it is his giving of Ioh: 17: 5: glorye; That Prayer wch our Saviour Christs makes, Glorifie mee o Father with thine owne selfe, with the Glorye which I had before the worlde was, is not a prayer for the essential Glorye of God (for Christ, in his divine nature, was never devested never unaccompanyed of that Glorye, and for his humane Nature, that was neu[er] capable of it; The Attributes and soe the Essence of the Glory of the divinitye are not com[m]unicable to his humane nature, neither perpetuallye, as the Vbiquitaryes saye, nor temporarye, in ye Sacrament, as the Papists implye) but the glorye wch Christs askes there is the glorye of sitting downe at the right hand of his Father in our Flesh, in his humane Nature, wch glorye he had before the world, for he had it in his pr[e]destinac[i]on, in the eternall decree And that’s the glorye of God wch wee shall knowe, knowe by having it, wee shall haue a knowledge of the verye glorye, the Essentiall glory of God, because wee shall see him sicuti est, as God is, in himselfe, 1 Cor: 13: 12: and cognoscam ut cognitus, I shall knowe as I am knowne, That Glory shall dilate vs, enlarge vs, give vs an inexpressible capacitye & then fill it; But wee shall never comprehend that Glorye, the Essentiall glory, but that Glorye that Christ hath receaved in his humane Nature (in all other degrees except those wch flowe from his hypostaticall 1: Pet: 5: 4 vnion) wee shall compr[e]hend wee shall know by hauing; we shall receave a Crowne of Glorye that fadeth not. It is a Crowne yt compasses {a}round, no entrance of daunger, anye waye, And a crowne that fadeth not, feares noe winter; wee shall haue Interest in all wee see, and wee shall see the Treasure of all knowledge, y Face of Ch: Iesus/

In facie Then and there wee shall haue an abundant satisfactio[n] and accomplishmt of all St Augustines three wishes. Hee wish’d to haue seene Rome in her Glorye, to haue heard St Paule preach, and to haue seene Christ in the Flesh. We shall haue all. wee shall haue Such a Ierusalem as that Rome, if that were litterallye true, wch hyperboricallye saide of Rome, In vrbe, in orbe. That Citty is the whole world, yet Rome, that Rome were but a village to this Ierusale[m] Wee shall heare St Paule wth the whole quyre of heaven powre out Apoc 7: 10 himselfe in that Acclamac[i]on. Saluation to our God yt sitteth vpo[n] ye Throne, and to the Lambe. And wee shall see and see for eu[er], Christ in that flesh, wch hath donne enough for his Freindes, & is safe enoughe fro[m] his Enemyes; Wee shall see him in a transfigurac[i]on, all Cloudes of sadnes remou’d, and a Transubstantiation, all his Teares changed to Pearles, all his bloud-droppes into Rubyes, all the Thornes of his Crowne into diamonds. For, where wee shall see  ye walles of his Pallace to be Saphir and Emerald, and Amethist, and all Stones that are pr[e]cious, wt shall wee not see in ye Face of Ch: Iesus? And wtsoever wee doe see, by yt very sight becomes ours. Be therefore noe strangers to this Face, see him heere, that you maye knowe him, & hee you, there, see him as St Iohn did who turnd to see a voyce, See him in ye preaching of his word. See him in that seale wch is a coppy of him, as hee is of his Father, See him in ye Sacrament Looke him
[fol. 171r]
in the Face as he laye in the manger, poore, and then murmure not at temporall Wants. Suddenlye enrich’t by the tributes of kinges, and doubt not but yt god hath larg and strange wayes to supplye thee, Looke him in the Face in the Temple disputing there at 12 yeares, & then applye thy selfe to God, to the contemplation of him, to ye meditation vpon him, to a conversac[i]on wth him, betymes, Looke him in the Face in his Fathers house, a Carpenter, and but a Carpenter, Take a calling, and contayne thy selfe in that calling. but bring him nerer, and looke him on the Face as hee look’t on Frydaye last; when he whose psa: 45: 3 Face the Angells desire to looke on, Hee who was fayrer then ye children of men, as the Prophett speakes, was soe marr’d more then anye man, as another Prophett sayes, that they hidd their Faces from him, and Esay 52: 14  53:3 dispised him; when hee whoe bore vp the heavens, bowed downe his head, and hee whoe gives breath to all, gave vp the Ghost, And then looke him in the Face agayne as hee look’d yesterdaye, not lam’d vpon the Crosse, not putrifyed in the grave, not singed in hell; raysed, & raysed vp by his owne power victoriouslye, trivmphantlye, to the distructio[n] of the last Enemie death. Looke him in the Face in all these respects of Humiliation, and of exultation too, and then as a Picture lookes vppo[n] him that lookes vpon it, God vpon whom thou keepst thine eye, will kepe his eye vpon thee, and as in the Creat[i]on. when he com[m]aunded light out of darkenesse, he gaue thee a capacitye of this light, and as in thy vocation, when he shin’d in thy heart he gave thee an Inchoation of this light, Soe in associating thee to himselfe at the last daye, he will p[er]fect consumate, accomplish all, and giue thee the light of the Glorye of God in the Face of Christ Iesus there/

This is the last worde of our Text. But wee make vp our Circle by returning to the first worde The First worde is. For. soe the Text is a reason of that wch is in the verse imediatlye going before the Text, that is, wee preach not our selves but Ch: Iesus the Lord, & o[u]r selves yo[u]r servants for Iesus sake. Wee stopp not on this syde Chr: Iesus Wee dare not saye that anye man is saved wthout Christ, wee dare saye that none can be saved that hath receaved that light, and hath not beleeued in him. Wee carrye you not beyond Christ neither, not beyond that face of his in wch hee is manifested, the Scriptures. Till you come to Chr: you are wthout God, as the Apostle sayes to the Ephesians. And when you goe beyond Christ to the Traditions of men, you are wthout god too. There is a sine Deo, a left handed Atheisme in the meere naturall man that will not knowe Christ, And there is a sine Deo, a Right-handed Atheisme in the stubborne papist whoe is not content wth Christ. They preach Ch: Iesus, and them selves, and make themselves Lords ou[er] you in Iesus place and further then euer he went. Wee preach not our selves but him, and o[u]r selves yo[u]r servants for his sake, And this is o[u]r service, to tell you the whole compasse, the beginning the waye, & the end of all. That all is done in and by and for Christ Iesus, that fro[m] thence flowe, and thither leads, and thereto determine all. To bring you fro[m] the memorye of yo[u]r Creation, by ye sense of yo[u]r vocation, to the assurance of yo[u]r Glorification, by the Manifestac[i]on of God in Christ in the Scriptures. For God who hath commaunded light out of darknesse hath shined in our hearts, to giue vs the knowledge of the glory of God in the face of Iesus Christ.

Finis of Doc: Donns sermo[n]
at ye Spitle on Easte Mu[n]day 1622:


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


Transcription of sermons 1-15 by Emma Rhatigan.

Transcription of sermon 16 by Mary Morrissey

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

Manuscript description by Mary Morrissey.

Transcription coded by Sebastiaan Verweij.


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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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


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

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

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