OESJD VIII.2; on 2 Cor. 4.6

[fol. 106r] 2 Cor: 4.6.
Preached at the Spittle on
Easter Monday 1622.
For God who Commaunded light to
shine out of darknesse hath shined
in or Hartes, to giue ye light of
the knowledge of the Glory of God
in ye face of Iesus Christ

The first booke of ye Bible begins wth the begininge, In Principio, sayes Moses in Gen: In the begininge God created Heauen & Earth [fol. 106v] & can there be any thinge Prius Principio before ye begininge? before this begininge there is the last booke of ye Bible (in order as they were written) the Gospell of St John beginnes wth the same word too. In principio sayth St Iohn in ye begininge was the word And here Nouissimum primum ye Last begininge is ye first. St Iohns beginninge before Moses, Moses speakinge but of ye Creature St Iohn of ye Creator, & of ye Creator before he tooke yt name, before he came to ye Act of Creation, as ye word was wth God & was God from all Eternity. Our Present Text is an Epitome of both these begininges. Of ye first beginninge, the Creation when god Commaunded light to shine out of darknesse: And of the other beginninge (wch is indeede ye first) of him in whose face we shall haue ye knowledge of God in Cr: Iesus

[fol. 107r] The first booke of ye bible is a Reuelation, & soe is the last (in order as they stand) a Reuelation to declare a Production of all thinges out of nothinge (wch is Moses his work) yt when I doe not know, & care not whether I knowe or not wt soe Contemtible a Creture as an Ant is made of, but yett would faine knowe wt soe vast & Considerable thinge as an Elephant is made of, I care not for a Mustard seede, but I would faine know wt a Cædar is made of, I can leaue out ye consideration, of ye whole Earth, but yett would be gladd to know wt ye Heauens, & ye glorious bodys in ye heauens, Sunne, Moone, & Starrs are made of, one answere from [fol. 107v] Moses for all yt all, my Elephants  & Cedars, & ye Heauens yt I consider were made of nothinge. That a Cloude is as nobly borne as ye Sunne in ye heauens, & a Begger as nobly as ye Kinge uppon Earth, yf we Consider ye greate Grand Father of them all to be noethinge To produce light out of darknesse thus is a Reuelation a manifestation of yt wch till then was not. This Moses does. St Iohns is a Reuelation to a manifestation of yt Estate wch shalbe, & be for eu[er], after all theese yt were p[ro]duced of nothinge shalbe returned & resolued to nothinge againe; the glorious State of ye eu[er]lastinge Hierusalem, ye kingdome of heauen. Now this Text is a Reuelation of both these Reuelations The [fol. 108r] first state yt wch Moses reueales, was to darke for man to see, for it was nothinge. The other, yt wch St Iohn reueales is to bright to dazlinge for man to looke vppon; for it is noe one limited, determined obiect, but all at once, Glory, & ye Seate, & Fountayne of Glory, the face of Iesus Christ. The Holy Ghost hath shewed vs both these seuerally in Moses, & in St Iohn, & both together in St Paule in this Text. Whereas ye Sunne standes in ye midst of ye heauens, & shewes vs both ye Creatures yt are below it vppon Earth & the Creatures yt are aboue it ye Starres in Heauen Soe St. Paule as he is made an Apostle of ye Gentills stands in ye midst of this Text (God hath shined in o[u]r Hartes) our as we are [fol. 108v] Apostolicall ministers of ye Gospell, & he showes vs ye greatenesse of God in the Creation, wch was before when God Commaunded light out of darknesse, & the goodnesse of God wch shalbe hereafter when he shall giue vs ye Light of the knowledge of God ye Glory of God and this obiect to be beinge brought wthin a Conueniet destance to be seene in ye Face of Iesus Christ. & a Fitt & Conueniet well disposed medium beinge illum...ined thrugh wch we may see it. God haueinge shined in our hartes established a ministry in our hartes of ye Gospell for yt purpose yf you bringe but Eyes to yt wch this Text bringes, light & obiect & distance & meanes then as St Bassill sayde of ye booke of Psalms vppon an impossible supposition If all ye[fol. 109r] other bookes of ye Scripture Could perish there were enough in yt one for ye Catechisinge of all yt did beleeue, & for ye Conuincinge of all yt did not. Soe yf all ye other writtinges of St Paul Could perish, this Text were enough to Carry vs through ye body of Deuinity, from ye Cradle of ye world the Creation when god Commaunded light out of darknesse To ye Graue, and beyond ye Graue of ye world, to ye last dissolution & beyond, when we shall haue fully ye Light of ye knowledge of ye Glory of God, in the face of Iesus Christ.

Now whilst I am to speake of all this, this wch is omne scibile all & more then can fall wthin the Comprehension [fol. 109v] of a naturall man (For it is ye begininge of this world & ye way to ye next) I comfort my selfe at my first settinge out wth that of St Gregory Pergatas aures & hominum gratiam nanstcisci, nonne Dei donum est? I take it for one of Gods greate blessinges to me, if he haue giuen me now an Auditory Purgatæ auris, of such spirittuall, & cyrcumcised eares, wch come not to heare ye wisdome of words wch may make ye Crosse of Christ of none effect, much lesse of such itchinge eares as come to heare Popular & seditious Calumnys & scandalls & reproaches cast vppon ye Present state & gouermt. For a man may make a Sermon a Satyr, he may make a Prayer a Libell; if vppon couler of preachinge or prayinge against Tolleration of Religion, or persecution for Religion he would [fol. 110r] insinuate yt any such Tollerations are prepared for vs, or such Persecutions thretened against vs. But yf for speakeinge ye Mysterys of o[u]r Saluation, playnly, synserely, inelegantly, inarteficially for ye Gould & not for ye fashion, for ye matter & not for yefirme nansciescor populi gratiam my seruice may be acceptable to Gods People, & auayleable to theyre Edification Nonne Dei donum? shall not I call this a greate blessinge of God. Beloued in him I must I doe: & therfore because I p[re]sume I speake to such, I take to my selfe yt which followes there, in ye same Father, That he yt speakes to such a People, does not his duety yf he consider not deliberately Quibus, Quando, Quantum loquatur, both to whome, & at wt time, & how much he is [fol. 110v] to speake. I consider ye Persons, & I consider yt ye greatest part by much, are borne since ye Reformation of religion; since the death of Idolatry in this Land, & therfore not naturallizd by conuersion by Tranplantation from another religio[n] to this; but borne the naturall Children of this Church, & therfore to such Persons I neede not lay hould on any poynt of Controuerstyd doctrine, I consider allsoe Quando ye time, & I consider yt it is now in these dayes of Easter, wn ye greatest of this Auditory haue or will renew thyre bandes to Christ Iesus in the Sacramt of his body & his bloud, yt they will rather loose theyrs, yn lack his: & therefore towards Persons who haue testifyed yt disposition in ye Seale, I neede not depart into any vehemt or passionate exhortations to constancy & perseuerance, as though there were occasion to doubt:

[fol. 111r] And lastly I consider Quantum how much is to be spoken to such a People, soe well disposed: & therefore farther yn ye Custome & solemnity of this Place day & place layes an obligation vppon me) I will not extend my selfe to an vnnecessary length, espetially because yt wch shalbe sd by me, & by my Brethren which come after me, (& were worthy to come before me in this Place) is to be sd to yu againe by another, who alone takes as much paynes as all wee, & all yu too, hearess all wth as much patience as all you & is to speake of all wth as much & more labour as all wee; Much therfore for yo[u]r ease, somewt for his, a little for mine owne, wth such succincktnesse & breuity as may consist wth cleerenesse & perspicuity [fol. 111v] in such manner and methode as may best enlighten yor vnderstandinges & least incumber your memorys, I shall open vnto you yt light wch God Commaunded to shine out of darknesse, & yt Light by wch he hath shined in our harts, & yt Light by wchGod we shall haue the knowledge of the glory of God in face  of Iesus Christ.

Diuisio.Our partes therfore in these wordes must necessarily by three, 3 lights v The First shewes vs our Creation, the 2d shews vs our vocation, the 3d our glorification In the first we who were but (but wt?) but dust & nothinge were made Cretures, In ye 2d we who where but Gentills were made Christians, In ye 3d we who were but men shalbe made Sts In ye First God tooke vs where there was noe world, In ye 2d[fol. 112r] God susteynes vs in an ill world, In ye 3d God shall Crowne vs in a Glorious & in a Ioyfull world. In ye First God made vs, In ye 2d God mends vs, In ye 3d God shall perfect vs. First God Commaunded light to shine out of darknesse yt man might see the Creature, Then he shined in our hartes yt man might see himselfe, At last he shall shinese himself in ye face of Iesus Christ. yt man may see God & liue, & liue as longe as longe as yt God of light & life shall liue himselfe. Euery one of these partes will haue diuers branches, & it is time to enter into them. In ye first ye Creation, because this Text doeth not purposely & primarily deliu[er] ye doctrine of ye Creation not proue it, not presse it, not inforce it, but rather [fol. 112v] suppose it, & then propose it by way of example & Comparison. For when ye Apostle sayes God who commaunded light to shine out of darknesse hath shined in o[u]r hartes, he intimated therin these 2 Propositions First yt same god yt does ye one does ye other allsoe God perfitts his workes. And then this proposition allsoe, as God hath done ye one hee hath done ye other. God himselfe workes by Patternes by examples) these 2 Propositions shall therfore be our two first branches First Idem deus ye same God goes through his workes, & therefore lett vs neu[er] feare yt God wilbe weary; & ynSicut deus as God hath done he will doe againe, he workes by patterne & soe must wee; & yn from these two we shall descend to or third Proposition, Quid deus wt God is sd to haue done heere, & it is yt he Commaunded Light [fol. 113r] out of darknesse. In these three we shall determine this first part, & as for ye branches of ye other 2 partes our vocation, & Glorification, it wilbe a lesse burthen to yo[u]r memories to open them then when we come to open the partes themselues, yn altogether now: now wee shall p[ro]ceede inthe branches of the first part.

In this our first Consideration is 1 Par. Idem deus. Idem deus ye same or God goes through all Those diuers Heritiques who thaught there were two Gods. for Cerdon thaught soe, & Martion thaught soe. The Gnostiques thaught soe, & ye Manichies thaught soe too, though they differed in thyre mistakinges (for error is alway manifould & multiforme) yet all these theyre errors were vppon this grownd [fol. 113v] this roote, they could not Comprehend yt ye same God should be ye God of Iustice & ye God of mercy too, a God yt had an earnestnesse to punnish sinne, & an easinesse Iræne[us]. 28. 29. to pardon sinne too. Cerdon who was first, though he made two Gods yet hee vsed them both reasonable well, for wth him Alter bonus, Alter iustus, one of his Gods is perfectly good, mercifull; & the other, though he be not soe very good yet he is Iust. Marcion, who after sayes worse because he could not discerne ye good purposes in inflictinge Iudgmt, nor the good vse wch good men make of his Corrections but thaught all Acts of his iustice to be Calamitous & intollerable & naturally euell; Therfore wth him Alter bonus, alter mal[us], he wch is the mercifull god is his good God, & he yt is soe must be iust (but iust) is an ill [fol. 114r] God: Hence they come to call ye God of the New. Testamt a good God because there was Copiosa redemtio, plentifull redemption in ye Gospell: And ye God of the Old TestamtMalum Deum, an ill God, because they thaught all penaltys of ye Law euell; They come lower to call yt God wch Created ye vpper region of man, ye brayne, & ye hart (The Presence & priuy Chamber of reason, & Consequently of religion) a good God, because good things are enacted there, & the God that Created the lower region of man, the seate, and Sceane of Carnall desires & inordinate Affections an ill God, because ill Actions are perpetrated there: but Idem deus the same God yt Commaunded light out of darknesse hath shined in o[u]r hartes, The God [fol. 114v] of the Law & Law & ye God of ye Gospell too, The God of ye brayne ye God of ye belly too, The God of mercy, & ye God of Iustice too Hee is all one God.

In all the Scriptures you shall scarce finde such a Demonstration of Gods Indignation, such a seuere execution, as yt vppon ye Syrians, wn after ye Slaughter of a 100 men foate in ye feild in one day, ye walls of the Citty into wch they fledd fell & slew 27 thousand men more, The armyes of ye Israellites were yt day but as ye Flockes of Kidds sayes ye Text there, & yett those few slew 100 thousand men, the walls of Aphek promised succor, & yett they fell & slew 27, Now from whence p[ro]ceedes Gods vehemt anger in this defeate? The Prophett the kinge the cause, because ye Syrians haue sd ye Lord is God of ye Hills but he is not God of ye vallyes [fol. 115r] the Iraellites had beaten them vppon yehad beaten ym vpon ye Hills, & they could not attribute this to thyre forces, for they were very smale, they must necessarily attribute it to theyre God; but they thaught they might find a way to be to hard for theyre God, & therfore since he was a god of ye mounteynes they would fight wth him in ye vallyes; But ye God of Israell is Idem deus one & ye same god. He is IPugatlinus & Vallonia both (as St Austine speakes out of ye Romane Authors) he is God of ye mountaynes he can exalt, & he is God of ye vallyes he can throw downe. Our Apostle hath p[ro]duced such SSyrians too; men who after god hath declared himselfe against ym many wayes haue yett thaught they might gitt an aduantage vppon [fol. 115v] him some other way They begine in Rebellions, animated Persons of great bloud & greate places to rebell, theyre rebellions God frustrated. Then they came to say (to say in Actions) theyre God is a God of Rebells, ours a God yt resists rebellions, but he is noe God of Excommunications, yn they excommunicated vs; but our God cast these Thunder-boults those bruta fulmina into ye Sea, noe man tooke fire at them. Then they sd he is a God of Excommunications he will not suffer an Excommunication stolne out in his name against his Children to doe any harme, but he is noe God of Inuasion, lett vs try him there, then they p[ro]cur’d him inuasion. & there ye God of Israell shewd himselfe ye Lord of Hostes, & scattered them there Then they sd he is ye God of Inuasions [fol. 116r] annihillates them there, but he is not ye God of Supplantations, Surely theyre god will not pry into a Celler, he will not peepe into a vault, he is ye God of water but he is not ye God of Fier, lett’s try him in yt Elemt. And in yt Element they saw one another iustly euiserated & theyre bowells burnt. All this they haue sd soe as wee haue hard them, for they haue sayde it in lowde Actions, still they say somewt in Corners, yt we doe not heere either. he is not a God of Equiuocations, & therfore lett vs be lyinge Spiritts in ye mouth of some of his Prophetts, draw some men yt are in greate opinion of Learneinge to our side, or at the least draw ye People to an opinion yt we haue drawne them. Or ells he is not ye God of Suspitio[n] [fol. 116v] Iealousy or Suspition, & therfore lett vs supple & slumber him wth security, and pretences & disguises, but he is Idem de[us] yt God who began & proceeded, will perseuere in mercy towards vs. Our God is not out of breath because he hath blowne one Tempest & swallowed a Nauy. Our god hath not burnt out his Eyes because he hath looked vppon a Trayne of Powder; in ye light of heauen, & in the darknesse of hell he sees alike. He sees not onely all machinations of hand when thinges come to Action, but all Imaginations of hartes when they are in theyr first Consultations, Past present & future distinguish not his Quando, all is one time to him. Mouteynes, & vallys, Sea, & Land distinguish not his vbj, all is one Place to him; [fol. 117r] when I begin (says God to Ely) I will make an end; not onely yt all Gods purposes shall haue thyre certayne Ends, but yt wn he begins he makes an end; from the very beginninge he imprintsinprially an infallible assurance yt whome he loues, he loues to ye end. As a Cyrcle is printed all at once soe his begininge & endinge is all one.

Make thou allsoe ye same interpretation of this Idem deus in all ye vicissitudes & changes of this world. Hath god brought thee from an Expositious Child, layde out in ye Streetes, of incestine name of vnknowne Parents to become ye first foundation stone of a greate Family & to ennoble a Posterity. Hath God braught thee from a Carriers packe vppon which thou camest vpp to they change of foote-clothes [fol. 117v] & Coaches? hath God braught thee from one of these blew-coates, to one of those Scarlett gownes? Attribute not this to thine owne industry, nor to thine owne frugality (for industry is but fortunes right hand & frugality her left) but Psal: 118. 23. come to Dauids acclamation Dominus fecit it is the Lords doeinge That takes away ye Impossibility, if ye Lord will doe it, it may be it must be donne, but yett euen yt takes away ye wonder for as it followes there Dominus fecit et est mirabile it is wonderfull in our eyes to see wm & from whence, & whether, & how God doth rayse & exalt some men And yn if it please god be pleased to make thee as a role written on both sides, a History of Aduersity as well as of Prosperity, yf wn[fol. 118r] he hath filld his tubbes wth ye Story of Mordiche a man strangely raysed, he take his spunge & wipe out all that, & write downe in thee ye story of Job a man strangely ruined, all this is Idem deus ye same God, & same purpose in yt God, still to bringe yee nearer to him though by a lower way. Yf then thou euer abound, come not to say wth yt ouer secure man, Soule thou hast Luc: 12. 19. much goods layde vpp for many yeares, take thine ease, eate drinke & be merry. And if thou want’st come not to yt Impatience of yt Prophet Satis est it is Lord this is enough now take away my Life, nay though the lord lead thee into Tentation, & doe not deliu[er] thee from Euell, but lett thee fall into a Sinne, [fol. 118v] Though he lett thee fall into soe farr as to doubt of his mercy for yt sinne, yett Idem deus all this while this is the same God, & euen yt voyce though it haue an Accent of dispayre in it, is the voyce of God, & though it be spoken in the mouth of ye Diuell, it is God yt speakes it, for euen yn wn the Diuell posesses man, God posesseth ye Diuell. God makes (his) perfit & of thine of thy sinne: He can make the horror of a Sinne Committed ye occasion of thy Repentance Amos. 3. 6.& his mercy For shall there be euell in a Citty & ye Lord hath not done it? God is noe disposer (to) sinne but he is the disposer (of) sinne. God is not Lord of sinne, but as Author of sinne but he is Lord of sinne, as he is ye Steward of it, & he dispenses not onely for our [fol. 119r] sinnes but the Sinnes themselues, God imprintes not ye obliquity, infuses not the venime yt is in o[u]r Actions but god can extract Good out of Bad & Cordialls out of Poysons: be not thou therfore to nimble a Sophister, nor to pressinge an Aduocate against thy owne soule, Conclude not too soone yt God hath forsaken thee because he hath lett thee fall, & lett thee lye sometime in some sinne, (you know who did soe) & yett was a man after Gods owne hart: For god hath sett his hart vppon yt way to glorify himselfe out of Dauids repentance rather yn out of his Innocence. In ye Hills & in ye Vallyes too, in spirittuall as well as in Temporall prosperity & aduersity too, In ye Old & in the [fol. 119v] New Testament in the wayes of mercy & of Iustice too, thou mayst finde the same God, who in euery change is Idem deus, God is ye same God who Commaunded light out of Darknesse hath shined in o[u]r and soe we haue done wth the first Proposition.

Sicut Deus.}The next is Sicut deus as God hath done ye one, soe he hath done ye other, God bringes himselfe into Comparison wth himselfe, our vnworthinesse changeth not his nature: his mercy is new euery morninge, & his mercy endureth for eu[er]. one Generation is a Præsedent to another, & God is his owne Example, wt soeu[er] he hath done for vs, he is ready to doe againe: wn he had once written ye Law in stone Tables for ye direction of his People, & yt Moses, in an ou[er]vehemt Zeale & distemper had broke those [fol. 120r] Tables, God turned to his Præsedent remembers wt he had done, & does soe againe, He writtes yt Law againe in new Tables. Wn God had giuen vs ye Light of the Reformation for a few yeares of a Younge kinge, & yt After him (in the time of aspious truely but oredulous Princesse) a Cloud of bloud ouershadowed vs in a heauy persecution, yet God turned to his Præsedent to the Example of his form[er] mercy, & in mercy reestablished vs yt light wch shined yet amongst vs, & (if ye Sinnes of ye People extinguish it not) shall shine as longe as the Sunne & moone shall endure shine aboue. The Lords hand is not shortned, nor weakened in ye wayes of Iustice; & his Iustice hath a Sicut, a Præsedent an Example too. [fol. 120v] numb. 16. 40. There is Sicut Core, yf we sinne as Core & his Complices, we shall perish. Ther Deut. 7. 26.is an Anithema sicut et illud, Thou shalt not bringe an Abomination into thy house (nor Idollater into thy house) least thou be an accursed thinge, Sicut illud, as guilty in the eyes of God as the Idollater himselfe. There is a Sicut Midian God can doe vnto ye men Psal: 83. 9. of these times as he did to ye Midianites, as to Sisera, as to Jabin wch perished 10. & became as the dunge of ye Earth, he 11. can make theyre Nobles Sicut Oreb Sicut Zeeb & theyre Princes Sicut Zebab sicut Zalmunna. These are Præsidents of his Iustice too, but yett in ye greatest Act of his Iustice yt eu[er] he did, wch was the Generall drowninge of the whole world [fol. 121r] though yt History remayne as a Demonstration of his Power, & of his Iustice, yett he would not haue it remayne as a Præsedent; but he records that wth yt Protestation, I will noe more Curse ye Earth, nor smite any more euery liueinge thinge as I haue done though I haue shewed yt I can doe it, & haue done it, I will doe it noe more. God forbeares & waeighes his owne Example in matter of Iustice, but God neu[er] shewed any mercy by but he desires yt yt mercy may be recorded, & p[ro]ducd & pleaded to o[u]r Conscience, to ye whole Congregation, to God himselfe as a leadinge & a bindinge Case. As he Commanded light out of d darknesse soe hee hath shined in o[u]r harts.

[fol. 121v] God proceeds by example by Patterne Euen in this first greate Act presented in our Text, In ye Creation hee did soe. God had noe Externall Patterne in ye Creation (for there was nothinge extant) but God had from all Eternity an Internall patterne an Idea a Preconception a forme himselfe, accordinge to wch he p[ro]duced euery Creature. And God himselfe p[ro]ceeds vppon Preconceptions, premeditations, shall we aduenture to doe or say any thinge in his seruice vnpremeditately, extemporally, it is not Gods way. Now it is a pennurious 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 & pr[e]cept alone Rule & Example together direct vs fully [fol. 122r] who shall be o[u]r Example? Idea, nobis nouj hominis Iesus Christus, yf thouHierom: wilt be a new a Creature (& Cyrcumcision is nothinge vncyrcumcision nothinge but onely to be a new Creature) yn Christ is thy Idea, thy Patterne, thy Originall, for Quid in eo non nouum? wt was there in him yt was not new? when was there such a Conception of ye Holy Ghost? such a byrth of a Virgin? such a pregnancy to dispute, soe younge, wth such men? wn such a death, as God to dye? wn such a life, as a dead man to rayse vp himselfe againe? Quid in eo non nouum? to be produced by this Idea, built vp by this modell? Coppyed by this Originall, is truely, is onely to be a new Creature. But yt thou mayst [fol. 122v] put thy selfe into ye way to this it is vsually sayde Enim vero certum est sibi vitæ Genus, constituere certaynly to vndertake a Certayne profession a callinge in this world & to purpose to o[u]r selues ye Example of some good and godly man in yt Callinge whose steppes we will walke in, & whome we will make in our president. Tantj momentj esse duco sayth yt Father is a matter of soe greate importance as yt vppon yt sayes he) lyes ye buildinge of o[u]r whole life, That little Phylosopher Epiclet[us]Epiclet? coulde giue vs yt rule, when soeu[er] thou enterprisest any Action: (sayes he) Consider wt Socrates, wt Plato (yt is wt a wise & religious man) would haue donne in yt Case & doe yu soe; This way our [fol. 123r] Sauiour directs vs, I haue giuen youJohn.13 15. an example, it is not onely mandatu[m] nouum, but Exemplum nouum that yee should doe euen as I haue done vnto you: And this is the way wch ye Apostle directs vs to. Brethren be followers of Phil: 3. 17. me; & because he could not be allwayes wth them, he adds looke ton ym which walke soe as yee haue vs for an example, loue ye legends, ye life the Actions, & loue ye sayinges ye Apothegmes of Good men. In all Tentations like Josephs tentations loue Josephs words How Gen: 39. 9. can I doe this greate wickednesse and not sinne against God In all Tentations like Iobs tentations loue ye words of Iob shall we receiue good at ye handes of God, Job: 2. 10 & shall we not receiue Euell? In all Tentations [fol. 123v] like Shadrachs Tentation & his fellowes Confessours loue thyre words; our Dan: 3. 17. & 18. God is able to diliu[er] vs, & he will deliu[er] vs, but yf not we will not serue thy god, nor worshipp thy Image. Certaynely wthout ye practice, it is scarce to bee discerned wt ease there is in proposinge certayne & good ends Examples to our selues, & when you haue made vp yo[u]r profitt this way, recitfyed your selfe by yt Course, Then as yo[u]r Sonnes grow in write by Coppys & yo[u]r daughters by worke by Samplers, be euery father a Coppy to his sonne, euery mother a Sampler to her daughter, & euery house wilbe an vniuersity. O in how blessed a nearenessenearenesse to yt direction is yt Child, & yt Seruant, & yt Parishioner, who when [fol. 124r] they shall say to Almighty God by way of Prayer, wt shall I doe to attayne eternall life, shall heere God answere to ym by his Spiritt, Doe but as yu seest thy Father doe, doe as yu seest they mother doe, doe as thou seest thy Pastor doe? to become a Præsident, doe as thou seest they præsident, Gouerne thy selfe by Præsident first; wch is all ye doctrine I intended to deduce out of this second proposition, as God Commaunded light out of darknesse, Soe he hath shined in o[u]r hartes, God did as he had done before; And soe wee passe from yeIdem deus, & the Sicut de[us] to yeQuid deus wt yt is which God hath donne heere He Commaunded light out of darknesse.

[fol. 124v] Quid Deus,}The drowninge of ye first world & the rapayringe of yt againe, the burninge of this world, & ye establishinge another in heauen, doe not soe much strayne a mans reason as ye Creation a Creation of all out of nothinge. for, for ye repayringe of ye world after ye Floud Compared to the Creation, it was eight to nothinge, Eight persons to begin a world vppon yn; but in ye Creation none And for ye Glory wch we receiue in the next world it is in some sort like the stampinge of a print vppon a Coyne, ye mettell is there allreaddy, a body & a Soule to receiue Glory, but nat ye Creation there was noe Soule to receiue Glory, noe body to receiue a Soule, noe stuff noe [fol. 125r] matter to make a body of. The lesse any thinge is ye lesse we know it, How inuisible inintelligible yn a thinge then is this nothinge? We say in ye Scoole Deus cognossibilior Angelis we haue better meanes to know God & his Nature yn yt of Angells, because God hath appeared & manifested himselfe more in Actions then Angells haue done ^we know wt they are by wt they haue done & it is very little yt is related to vs wt Angells haue done.^ wt then is there yt can bringe this nothinge to o[u]r vnderstandinge? wt hath yt done? a Leuithan a whale from a graine of Spunge; an Oke from a buryed Ahehorne, is a  greate, but a greater world from nothinge is a strange improuemt wee wonder to se a man rise from noethinge to a greate Estate, but yt nothinge is but [fol. 125v] nothinge in Comparison. but absolutely nothinge meerely nothinge is more Incomprihensible yn any thinge, yn all thinges together. It is a State (yf a man may call it a State) yt ye Diuell himselfe in ye midest of his Torments cannot wish, noe man can. The Diuell himselfe cannot aduisedly deliberatly wish himselfe to be nothinge. It is truely & safely sd in ye Schoole yt wt soeu[er] can be ye Subiect of a wish If I can desire it, wish it, it must necessarily be better (at least in my opinon) yn yt wch I haue; & wt soeu[er] is better is not nothinge, wthout doupt it must necessarily produce more thankefullnesse in me toward God yt I am a Christian, but certainely more wonder yt I am a Creature It is vehemently spoken, but yet needes noe excuse [fol. 126r] which Justine Martyr sayth, Ne ipsiJustine martyr} quidem domino fidem haberem, I should scarce beleeue God himselfe yf he should tell me yt any but himselfe created this world of nothinge, soe infalliable, & soe inseperable a worke, & soe distinctiue a Caracter of ye God head to p[ro]duce any thinge from noethinge, And yt God did when he Commaunded light out of darkenesse. Moses stoode not longe vppon ye Creation, in ye discription thereof, noe more will wee; when there went but a word to ye makeinge it sealfe, why should we make many wordes in ye discription thereof? we will therefore desire onely declare ye 3 tearmes in this Proposition, & soe proceede. First God Co[m]maunded3 [fol. 126v] then he Commaunded light, & light out of darkenesse.

For the first wch we translate heere (Commaunded) is in St Paules mouth ye same yt is in Moses Dixit) & noe more God sd it, but yn yf he sd it Cuj dixit? to whome did he say it? Procopius asked the Question, & answeres himselfe Procopi? dixit Angeljs he sd it to ye Angells for Procopius beinge of yt opinion wch very many were of besides himselfe yt God had made ye Angells, some time before he came to ye makeinge of some particular Creatures, he thinkes that wn he came to yt, he called ye Angells that they by seeinge of wt stuff all other Creatures were made, might know after allsoe [fol. 127r] ^of^ wt stuff they themselues were made of ye common & generall noethinge. Some others had sd yt God sd this to ye Creatures themselues which were now In fieri as we say in ye Schooles in ye p[ro]duct ready to be brought forth. But yn sayth Athanasius God would haue sdSisAthanas: Lux & not sit lux, he would haue sd be thou  light or appeare & come forth ô light & not lett there be light But wt needes all this vexation in Procopius, or Athanasius? when as Dicere dej est intelligere eius practicum, wn God would p[ro]duce his Idea his præconception into Action, yt Actio[n] yt p[ro]duction, was his Dixit, his sayinge it is as we say in Schoole Actus Indicatu[s] [fol. 127v] practicj intellect[us] Gods outward declaration of an inward purpose by Execution of hisyt purpose that’s hisDixit his sayinge It is sufficiently expressed by Rabbi Moses In Creatione dicta sunt voluntates in ye act of Creation ye will of God was ye word of God, his will yt it should be, was his sayinge lett it be; of wch yt is a Conuenient example wch is in ye Prophet Jonah. 2. 10. Jonah The Lord spake vnto the Fish and it vomited out Jonah vppon ye dry Land, yt is, God would haue the fish to doe it, & it did it. God spake yn in the Creation, but he spake inestabiliter wthout sound sayes St Augustine wthout vtteringe any sound, he spake but he spake intemporaliter sayth the [fol. 128r] Father too, wthout spendinge any time in distinction of sylables: But yet when he spake aliquis adfuit as Athanasi[us] presses it, surely there was somebody wth him, there was sayes he, Who? Verbum eius adfuit et adfuit spirit[us] eius, sayes he truely, the second Person in Trinity his Eternal word, & ye third Person ye holy-ghost were both there at ye Creation, And to ym he spake, for by ye word of ye Lord were ye Heauens framed & all ye Host of them Spiritu orjsPsal: 33 6. eius by ye Spirit that p[ro]ceeded from him sayes Dauid. The Spirit of God hath Job. 33. 4made me, & by yt Spirit he hath garnished 26. 13. ye heauens Soe yt in one word yu yt wast nothinge hast imployed & set on [fol. 128v] worke the hart & hand of all ye 3 Persons in ye blessed & glorious Trinity. Father Sonne & Holy Ghost, to ye makeinge of thee. And then wt oughtest yu to be & to doe in retribution? And (not to make thee yt wch yu art now a Christian but euen to make thee yt wherein thou wast equall to a worme, to a grayne of dust) hast thou put the whole Trinity  to busy ym selues vppon thee, wt shouldst you be towards ym? but heere in this branch we consider not soe much his noblest Creature, Man, but his First Creature Light, He Commaunded, & he Commaunded Light.

And of Light we say noe more in this Place but this yt in all ye Scriptures [fol. 129r] in wch ye word Light is very often Metephorically applyed, it is neu[er] implyed in an ill sence, Christ is called a Lyon, but there is an ill Lyon too yt seekes  whome he may deuoure, Christ is ye Serpent yt was exalted, but there is an ill Serpent too yt did deuour vs all at once, but Christ is the Light of ye world, & noe ill thinge is called Light. Light was Gods signature by wch he sett his hand to ye Creation, And therefore as Princes signe aboue ye Letter, & not below, God made Light first in ye first Creature; he declared his pr[e]sence his Ma:tie the more, in yt he Commaunded Light out of darkenesse. There was Lumen de lumine before very God of very God an Eternall [fol. 129v] Sonne of an Eternall Father before; but Light out of darknesse is musicke out of silence. It was one distinct Plauge of Egipt Darkenesse aboue, & one distinct Blessinge yt ye Children of Israell had light in thyre dwellinges. And for some spirittuall applications of light & darkenesse, we shall haue roome againe, when (after we shall haue spoken of o[u]r 2d Part o[u]r vocation as God hath shined in our hartes Positiuely) we shall come to speake of ye shininge Comparatiuely, yt God hath soe shined in o[u]r hartes, as he Commaunded light out of darkenesse And to these two branches of our second part the Positiue & Comparatiue signification [fol. 130r] of that shininge wee are in order come now. 2d. Part

In ye First part we are were made, in this second we are mended in the first we were brought into this world, in this Second, we are lead through th it world, In ye first wee are Creatures, in this second we are Christians, God hath shined in o[u]r hartes.

In this Part we shall haue two LDeuisio Branches a Posatiue & a Comparatiue consideration of ye wordes First ye matter it selfe wt this shininge is, & it is yt Conuersion of man to God by ye ministry of ye Ghospell, And 2ly how this manner of expressinge it answeres ye Comparison, As God Co[m]maunded [fol. 130v] Light out of darknesse soe he hath shined in our hartes. And in ye first ye Posetiue we shall pass by these few & sh..ort stepps. First gods Action, illuxit, he hath shinesd, & it is manifestation & euidence. And then the time wn this Day breakes when this Sunne riseth, Illuxit hee hath shined he hath done enough allready. Thirdly ye Place ye Sphere in wch he shines ye Orbe wch he hath illumined. In cordib[us] yf he shine he shines in the hart. And lastly ye Persons vppon whome he castes his beames, In Cordib[us] nostrjs, In our hartes; & haueinge past these these 4 in ye Positiue part we shall descend to ye Comparatiue. As god Commaunded light out of darkenesse soe [fol. 131r] he hath shined in our hartes.

First then for Gods Action his workinge 1. lucet. in ye Christian Church, wchis our vocatio[n]. We consider man to be all Creatures, accordinge to yt expressinge of o[u]r Sauiours, Goe preach ye Ghospell to euery Mark 16. 15. Creature, & agreeable to ye Largeness in wch he receiued it ye Apostle deliuers it, The Gospell is Preached to euery Creature Colos: 1. 23. vnder heauen. The Propertys the Qualityes of euery creature are in man the Essence the Existence of euery Creature is from man Soe man is euery Creature. And therfore ye Philosopher drawes man into a narrow Table when he sayes he is Microcosmus an abridgmt of ye world in little. Naszianzen giues [fol. 131v] a narrow him but his due when he calls him mundum magnum a world to wch all ye rest of ye world is subordinate; for all ye world beside is but Gods footestoole man sitts downe vppon his right hand, & howsoeu[er] god be in all ye world, yett how did God dwell in man in ye Assumption of yt nature? & wt Care did god take of yt dwellinge yt wn that house was dimolished would yet dwell in ye ruines thereof? for the God-head did not depart from ye dead body of Christ in ye Graue, & then how much more Gloriously then before did he reeddify yt house in raysinge it againe Tertull: to Glory? Man therfore is Cura diuini ingenij, a Creature vppon whome not only the goodnesse & ye greatnesse but euen the [fol. 132r] diligence of God is imployed; & beinge thus a greater world then ye other, he must be greater in all his partes, soe in his lightes, & soe he is, for in steade of this light wch ye world had at first, man hath a nobler light an immortall a discerninge Soule, the light of reason, In steade of ye many starrs wch this world hath man hath had ye Light of ye Law, & ye Successio[n] of ye Prophetts. And in steade of the Sunne, wch this world had a sonne fro[m] God, man hath had ye Sonne of God God hath spoken to vs by his sonne, god hath shined vppon vs in his sonne. The whole workes of god in ye conuersio[n] of man is many times expressed by [fol. 132v] this act of shininge an effectuall a powerfull Acts 2. 3. shininge. The infusion of ye Holy Ghoast at Pentecost, was wth Fyer. The light wch shined vppon St Paule goeinge to Damascus stroke him to the grownd, & in both these there were tounges too. The Apostles fier was fiery Tounges, & St Paules Light was accompanied wth a voyce. For yn doth God truely shine in our hartes to vs wn he appeares to our eyes, & to o[u]r Eares, wn by visible and audible meanes by Sacarmt wch we see, & by ye words wch we heare, he conueyes himselfe vnto vs. In Pauls last there were some wch saw ye Light but hard not ye voyce. God hath ioyned ym separate them not [fol. 133r] vppon him yt will come to heare, & will not come to see, will come to ye Sermon, & not to ye Sacramt, or will come to see, but will not come to heare, will keepe his Solemne his festiuall, & Aniuersary times of receiuinge the Sacramt, but neuer care for the duetyes apperteyninge to ye high Mistery; God hath not shined, they are a powerfull Lightninge & thunder yt goe together, Preaching is the thunder yt cleares ye Ayre, disperses all Clowdes of Ignorance; & then ye Sacarament is ye Lightninge, The Glorious Light, & presence of Cr: Iesus himselfe. And in ye haueinge of these [fol. 133v] & loueinge of these, the word & Sacramts, ye outward meanes of Saluation ordayned by god in his Church consists this Irradiation, this Coruscation this shininge in o[u]r & wee haue done with that.

Illuxit.2. The next is ye time Illuxit he hath shined already, & Illuxit mundo he hath shined yt is manifested himselfe sufficiently to ye whole world Illuxit nobis he hath done it fully to this Nation, & Illuxit vobis he hath shined sufficiently vppon Mundo. euery one of you. First vppon ye whole world for thou at first he shined onely vppon the Iewes & left all ye world beside in darknesse & in ye shaddow of death, & euen to ye Jewes them-selues but as a light 2 Peter.1. 19. in a darke place; the Temple it selfe was [fol. 134r] but a darke roome in respect of o[u]r Christian Church yet as soone as Christ had established yt, illumined yt, inanimated yt, Giuen it breath in his words ye written Scriptures & giuen it breath & motion & action in ye Preachinge of ytGhospell word and administration of ye Sacramts wn this was done, immediately there was meridies a full noone, ye light was at ye highest, ye Sunne was at ye Zenith at ye Tropique it could goe noe farther. noe fundamentall thinge can be added by man to this light, by wch ye Sonne of God hath shined in his Church. To sett vp Candles to Images is a weakenesse in ym yt doe it, but to set vp Candles to God is a pr[e]sumtion yt God cannot or hath not sufficiently shined [fol. 134v] out vppon his Church in his institutions, but yt they must supply him wth ye Traditions & additions of men. Lex Lux sayth Dauid ye Law of God ye Scripture is a Light, it is ye Light, it is all Light, And therfore they who would take away this Light, not suffer men to reade ye Scriptures; or yf they will not snuffe this Light, not mend the Barbarismes ye Errors ye Contradictions wch are in thyre Translations & Lett it shine accordinge to ye Originall truth This is a  shuttinge of theyre Eyes against this Illuxit For this God hath shined enough & sd enough & done enough, & suffered enough for the saluation of his Church, he hath shined out vppon all & needes noe supply of lesser lights

nobis. Soe he hath shined vppon all & Illuxit nobis he hath shined aboundantly vppon this [fol. 135r] Creation, he shined vppon vs betimes, this day sprunge this sunne rose in ye East, in ye East Christ liued & Preached in Person, but in his beames, his Messengers, he shined Quickly in the West too; And wn he did soe, he did not soe shine vppon ye West vppon Rome as yt ye Light was cast vppon vs by reflection from a Glasse from ye walles of Rome, but we had it as they had it by Person ordeyned by God to conuey it ouer ye world. I dispute not too earnestly, I determine not too vehemently any matter of fact in this poynt. I confesse Ingeniously we had many assistances from Rome But truely she hath bine euen wth vs since & Computatis computandis I thinke shee may be content to giue vs an acquittaunce [fol. 135v] God shined vppon this Iland early, early in ye Plantation of ye Ghospell (for wee had not o[u]r seede-Corne from Rome howsoeu[er]wee may haue haue had some wateringe from thence) & early in ye reformation of ye Church for we had not the modell of any other forraine Church for a patterne we stript not ye Church into a nakednesse nor into ragges, we deuerted her not of her Possessions, nor of her Ceremonyes, but receiued such a Reformation at home by theyre handes whom God enlightened, as left her neither in a Dropsey nor in a Consumption, neither in a superfluous & Cumbersome fattnesse, nor in an vncomely & faynte Leannesse & attenuation;  eearly in ye Plantation earely in ye Reformation Illuxit nobis & wee haue light enough wthout either seing [fol. 136r] other light from Roome, or more of this light from other Places. God continue the light of this reformation to vs wthout admittinge any old Cloudes, any olde Cloutes, & we shall not neede any such reformation any super-reformation as swimminge braynes will needes crosse the Seas for. The word of god is not aboue thee sayes Moses, nor beyond ye Sea, we neede not climbe vp seauen Hills nor wash our Soules seauen times in a Lake for it, God make ye practice of o[u]r Liues agreable to ye doctrine of o[u]r Church & all ye world shall see yt we haue Light enough.

Illuxit mundo, illuxit nobis & vobisvobis. too. God hath allsoe shined sufficiently vppon euery of yu that heare this, already. Vppon ye greatest part of you in both. Vppon all in [fol. 136v] one of you his Sacramts God hath bine content to talke wth you in yo[u]r Infancy as Parents with theyre Children before they can speake playne. in his language of Catechismes. & since you came to better strength in his stronger language of Preachinge, he shall admitt hath admitted you to him in your priuate prayers, & come to you in your priuate readinges of his word. he hath opened your eares to him, & his eares to heare you in ye publiq[ue] Congregation, & as waters his Garden, powres in water into ye vessell at one place & powers it out againe at an hundred God (who hath walled this Iland wth a wall of water ye Sea, for he waters this garden wth ye waters of Paradice the (word of Life) hath powred in this water into ye greate & royall vessell, ye vnderstandinge [fol. 137r] & the loue of truth into ye large & religious hart of our Soueraigne, & he powres it out in an hundred in a thousand spoutes in a more plentifull preachinge therof then eu[er] yo[u]r Fathers had it, in both the wayes of Plenty. Plentifull in ye frequency, plentifull in ye learned manner of preachinge, Illuxit he hath shined vppon you before you were borne in ye Couenat in makeinge you the Children of ye seede of Abraham of Christian Parents. Illuxit he hath shined vppon you eu[er] since you could heare & see, had any exercise of naturall & supernaturall facultyes. & Illuxit by his grace who sends Treasure in Earthen vessells, he hath shined vppon some of you since you came hither now. [fol. 137v] Consider onely now after all this shininge yt a Candle a is as soone blowne out at an open doore or an open window as in the open streete, yf you open a doore to a Supplanter an vnderminer a whisperer against your religion, If thrre be a broken window a woeman laden wth sinne as ye Apostle speakes, & thereby deiected into an inordinate Melancolly (for such a melancolly as makes witches makes Papists too) yf she bee therby as apt to chaunge Religions now as loues before, & as weary of this God as of yt man. Yf there be such a doore such a window, a wife a Childe a Frind a Soiourner bendinge yt way This light yt hath shined in thee may as absolutely goe out in thy house & in thy hart, as yf [fol. 138r] it were putt out in ye whole kingdome, Leaue ye publiq[ue] to him to who.se ye publiq[ue] care ye publiq[ue] is, & who noe doupt prepares a good accoumpt to him, to whome onely he is accoumptable, looke then to thine owne hart, & to thine owne house for yt’s thy charge, & soe we haue done wth ye Action shininge, Euidence, & wth ye time Illuxit, There is enough done allready, & we come to ye Place In Corde If God shines, he shines in ye Hart.

Fecit deus cœlum et terram, non In Cordib[us] St. Ambrose lego quod requieuerit sayth yt Father God made heauen & earth but I doe not reade yt he reasted when he had done ytFecit solem et lunam (as he pursues yt meditation) he made the Sunne, & Moone, [fol. 138v] & all ye Host of Heauen & yett he rested not Fecit hominum et requieuerit wn God had made man then he rested for wn God had made man he made his bed ye hart of man to rest in. God askes noethinge of man but his hart & noethinge but man can giue the hart to God And therfore in ye Sacryfyce of Noah after ye floud, & often in ye Scrip- tures else where, Sacryfice is called OdorGen: 8.21. Quietus God smelt a sauour of rest. In yt wch proceedes from a religious hart God rests himselfe & is well pleased. Loqui ad Cor Hierusalem is eu[er] ye Scripture Phrase from God to man to speake Comforably. & Loqui e corde is an Emphaticall phrase from man to God too. He yt speakes from his owne hart speakes to Gods hart, did not our hartes burne [fol. 139r] wth-in vs while he opened to Scriptures say those two Deciples yt went wth Christ Luke. 24. 32. to Emaus? & yf yo[u]r hartes doe not soe all this while, you heere but me, (& alas (who are) wt am I?) you heere not God. But lett this light the loue of the ordinary meanes of your Saluation enter into yo[u]r hartes & shine there; & then as the fier in your Chimneys growes pale & faynt, & out of Countenaunce when ye Sunne shines vppon it, Soe wt soeu[er] fiers of lust, of Anger, of Superstition Ambition posesse ye hart before it will yeeld to this & evaporate. But why doe I speake all this to others? is it soe cleare a Case yt ye hartes in this Text are the hartes of others of them yt heere & not of our selues that speake? yt[fol. 139v] we are to see now, for that’s the next & last branch in this part, who be the Persons, inin Cordibus nostris in o[u]r hartes.

Nostris.Certaynly this word Nostris primarily most litterally most directly Concernes vs, vs ye ministers of Gods words & Sacramts yf we take Gods word into o[u]r mouthes, & pretend a Commission a Callinge, for the callinge of others we must be sure that God hath shined in our hartes. There is vocatio intentionaljs an Intentionale callinge, wn Parents in theyre intention & purpose dedicate thyre Children to this seruice of God the Ministry euen in thyre Cradle, & this is a good & holy intention For though it be bind not in ye nature of a vow yett it makes them all the way more careffull to giue them such an Eudcation as [fol. 140r] may fitt them for yt profession. And then there is vocatio virtualjs, when haueinge assented to ye purpose of my Parents I receiue the publiq[ue] seale the Imposition of handes in the Church of God But is vocatio radicajs ye callinge yt is the roote & foundation of all yt we haue this light shininge in o[u]r hartes. The testimonys of Gods spiritt to o[u]r spt yt we haue this Callinge from aboue First yn it must be a light not a callinge, Taken out of ye darkenesse of melancollye, or darkenesse discontent, or darkenesse of want & pouerty, or darknesse of retyred life To auoyde the mutuall dutys & offices of Society. [fol. 140v] It must be a light & a light yt shineds & it must shine in o[u]r harts in ye priuate Testimony of ye Spiritt there. But wn it hath soe shined there it must goe out there, but shine still as a Candle in a Candle-sticke, as ye in his Sphære shine soe as it giue light to others. Soe yt this light doth not shine in our hartes, except it appeare in ye Tounge & in ye Hand too; First in ye tounge to preach opportunè & importunè in season & out of season, yt is opertune volentibusAugust: importunè nolentibus, Preachinge is in season to them who are willinge to heare, but though they be not though they had rather the Lawes would permitt them to be absent, or yt[fol. 141r] Preachinge were giuen ouer, Yet I must preach (& in yt sence may vse ye words of ye Apostle) As much as Rom: 1. 15. in me is I am ready to preach the Ghospell to them allsoe yt are at Rome at Rome in thyre hartes at Rome yt is of Rome, re recociled  to Rome I would preach to ym yf they would heere me, if they would heere me and yt were opportunè, in season but though we preach importunè out of season to theyre ends & thyre purposes, yet we must preach though they would not heere vs. For we are debters to all because all are our neighbours Proximus tuus et antequam Christian[us] est.August:

[fol. 141v] A man is thy neighbour by his humanity not by his diuinity by his nature not by his religion. A virginian is thy neighbour as well as a Londoner, & all men are in euery goodmans eyes diocesse & parish. Irrides adorantem lapides: sayes yt Father Thou seest a man worshipp an Image & laughest him to scorne, assist him direct him thou canst but scorne him not. Ignoras quomode illum præsciuerit de[us] thou knowest not Gods purpose vppon yt man, his way may be to conuert yt man by thee, & to bringe yt man to serue him Religiosius fortasse quam tu quj irridebas perchaunce more sincerely then thou, not onely wn yu did’st laugh at him but euen wn yu didst preach to him. For [fol. 142r] brasse I will bringe Goudl sayes God in Esay, & for Iron Siluer. God can Esay. 60. 17. work in all mettals & trasmute all mettles; He can worke a morrall man a Christian, & a Superstitious Christian a Sincere Christian, a Papist a Protestant, & a dissolute protestant an holy man by thy preachinge, & therfore lett this light shine in our hartes, in ye Testimony of a good Conscience, in haueinge accepted this Callinge, but allsoe shine in o[u]r tounges, preach though disease of Chrysostomes times should ouertake o[u]rsQuj quantum placuitNicophor. tantum principibus displicuit, the more good he did by preachinge the more some greate Persons were displeased [fol. 142v] wth him, Yett all this were but St Paules impotunè, a little out of season, but out of season we must preach, how much more now (now wn as ye Apostle sayes of God we may say of Gods Leiftenant in whome there is noe change nor shaddow of change noe occasion of Iealousy of it) How much were we inexcusable yf either out of fullnesse of Fortune or emptinesse of Learninge, yf either out of State or businesse of Lazinesse or pretence of feare where noe feare is we should smother this light, wch yf it haue truely shined in o[u]r hartes will shine in our Tounges too.

It must shine there & it must shine in o[u]r hands allsoe in o[u]r Actions in ye Examples of o[u]r life. Christ sayes to his Ap[ost]les [fol. 143r] vos estis lux you are light there they Math: 5. 14. 1. 16. were Illumined, but to wt vse it followes yt men may see yo[u]r good workes. For as St Ambrose sayes of the Creation frustra fecisset lucem God had made light to noe purpose yf he not made Creatures to shew by yt light, soe wee haue ye light of learneinge & ye light of other abilityes to noe purpose Yf we haue noe good workes to shew by that light when we haue drawne mens eyes vppon vs vppon those words of Solomon Tempus tacendj tempus loquendj St Gregory makes this note, that Salomon doth not say first there is a time of speakinge & a time of silence, That wn a man hath taken yt Callinge yt bindes [fol. 143v] him to speake, then he might pr[e]uaricate in a Treacheruos silence; but first there must be is a time of silence of studdy & præparation how to speake & then to speake on in Gods name, but howsoeu[er] there may be Tempus tacendj, some time wherein we may be silent yet there is noe Tempus peccandj noe Cyrcumstance of time, noe cyrcumstance at all can excuse an ill life, in an ill man, lesse in a leadinge & exemplar man, least of all in a Church-man, to yt wch is vulgarly sdloquere vt te vidiam, speake that I may see thee, I doe not see thee, see wt is in thee except I heere thee preach, lett me add more age vt te audeam doe some thinge yt I may heere thee, I doe not heere [fol. 144r] thee, not heere thee to beleeue thee vnlesse I heere of thee in a good Testimony of thy Conuersation I hope our times & our callinges are far enough from yt suspution of St Ambrose, Ne sit nomen inane, crimen immane in sacerdotibus God forbid ye name of ye Priest should priuilidge any man otherwise obnoxious from iust censure incurr a Præmunire in ye highest kingdome, to forgett all euerlastingly to appeale from our Conuersation to o[u]r Profession, to make an holy profession ye Cloake, nay the reason of vnholy actions. But I speake not now of enormous ill, but of omissions of good, & of to easy ventringe vppon thinges in theyre owne nature indiffert[fol. 144v] For as for o[u]r words St Bernard sayes well Nugæ in ore laicj sunt nugæ in ore clericj blasphemiæ. Idle words are but idle words in a Selular mans mouth, but in a Churchmans mouth they are blasphemys. Soe for o[u]r Actions, it may become vs, it may concerne vs to abstaine from some id indifferet thinge wch others wthout any scandall may doe Hieron: vehementer destruit Ecclesiam Dej Laicos esse meliores Clericis. Nothing shakes ye Church more, then wn Church-men are noe better yn other men are. Where we Gen: 4.10. reade in Genisis vox sanguinis The voyce of Abells bloud calls. It is in ye originllvox sanguin[um] of blouds in the plurall, many bloudes, much bloud. The bloud [fol. 145r] of a whole Parish of a whole Prouince cryes out against the life of such a man, For his Sermons are but his Texts his life is his Sermon ythe Preaches, Aaron & Moses were ioyned in Commisio[n] Aaron had ye tounge the power of Preachinge, Moses had the rod the power of doeinge greate thinges. when the Lystrians Called Paule Mercury for his Eloquence, They called his Companion Barnabas Mercury Jupiter Theyre eye was vppon theyre greate worke as well as thyre sweete wordes. Clearely & Ingeniously we, we the Ministers of ye Gospell acknowledge o[u]r selues to be principally intended by ye Apostle in this Text. This light, that is, the knowledge and [fol. 145v] the loue of Gods truth must shine in o[u]r hartes sincerely there, & in o[u]r tounges assiduously there, & in o[u]r hands euidently there, & soe we are ye Persons but yett not we alone, though ye Ap[ost]le expresse it in ye Phrase. In cordib[us] nostris.

When the Aposlte speakes of Hereditas nostra, & Pax nost[r]a our Inheritance & o[u]r Peace. & Spes nosta o[u]r hope, (as he doeth to ye Ephesias & often els where) he doth not soe appropriate Christ (of whome he sayes all yt) to himselfe, as yt they to whome hee writes should not haue an Inheritance and a peace, & an hope in Christ as well as he or any other Apostle. Soe wn he sayes heere in Cordibus nostris in o[u]r hartes he intends yt ye Collossians [fol. 146r] yt People to whome he writts (and he writts to all) should haue that Light in theyre hartes, & consequently in theyre Tounges, & hands too. In words & Actions as well as men of ye Church. It is not onely to Preists as St Peter sd. God hath made 1.Peter. 2.9. ym a royall Preisthood. Note onely of Preists yt St John sd God hath made vs Apoc: 5. 10. Kinges & Preists. There is not soe regall soe souerainge, soe monarchicall a prerogatiue as to haue Animum deo subditum corporjs suj rectorem That man who hath a soule in subiection to God, & in dominion ou[er] his owne body, that man is a Kinge, & there is noe soe holy soe Preistly an Office, as Pietatis [fol. 146v] hostias de Altarj cordis offerre That man who from ye Alter of a pure hart offers sacryfices of Prayer & prayse to God yt man is a Preist Soe all you are or may be kinges & Preists Nay St. Chrysostome rather  appropriates this to you, then to vs not to vs at all For he read this very Text In cordibus vestris in yo[u]r harts:, Since yn to this Intendmt you are Preists as we are, Since altogeather make vp Clericum dominj ye Lords Clegie & his Portion, Doe not you make vs all to be all of ye Inferior ministry, & all yo[u]rselues to be Bishops ou[er] vs, to visite vs, iudge vs, vindicate vs & leaue out yo[u]r selues, Plus sacerdot[um] vitam quam suam discutientes as [fol. 147r] St Gregory complaynes, yt bestow more time in examininge ye liues of theyre Pastors, yn theyre owne. Quid tibi malus Aquin[us] minster vbi bunus dominus sayth Aquinus vppon this, As longe as thou art sure the Mr ye house will returne receiue thee kindly, wt care thou soe a surly fellow lett thee in at the in at ye dore? Sacramenta absunt indigne tractantibus,August: sayth St Augustine An hipocryticall preachinge of ye word, as vncleane administration of ye Sacramts shall agrauate ye condemnation of ye vncleare Hypocryte, but yet Prusunt digne sumentib[us] a worthy receiu[er] receiues ye vertue & benifett of the word & Sacraments though [fol. 147v] from an vnworthy giuer.

I may be bould to say that this Citty hath the ablest preachinge Clergy of any Citty in Christendome, must I be fayne to say yt ye Clergy of this Citty hath the poorest interteynmt of any Citty yt can come into Comparison wth it? It is soe. & ytto wch they haue pretences & claymes to be farther due to them is detayn’d, not because yt wch they haue is enough, but because yt which they clayme is to much. The cyrcumstance of ye Qua[n]ltity & proportion keepes of yevery right consideration of ye very right Soe yt this Clergy is therfore poore because they should be rich, therfore kept wthout any part becasue soe great a part [fol. 148r] seemes to belonge vnto them. Greeue not the Spiritt of God, greeue not ye Spirittuall man ye man of God neither. Ex tristitia sermo procedens min[us] grat[us] Aug: est he yt preacheth from a sad hart vnder ye sence of a greate charge & smale meanes, cannot preach cherfully vnto you. Prouide (sayes ye Apostle Heb: 13. 17. yt they who watch ou[er] your soules may doe it wth ioy, & note wth greife. for (sayes he) yt’s vnprofitable for you. you receiue not soe much profitt from them as you might doe (yf they might attend yo[u]r seruice intirely when they are destracted wth chargeable suites abroade, or macerated with [fol. 148v] penurious fortunes at home. Consider how much other professions of Armes, of Marchandize, of Agriculture of Law it selfe are decayed of late, & thence (though not onely thence) it is that soe many more in o[u]r times, then euer before of honorable Family & wor[shipfu]ll Families apply ymselues to o[u]r profession (to ye Ministry. Lett therfore this light shine in yo[u]r hartes, blesse God for this blessed increase, & shine in yo[u]r tounges Grorify God in a good interpretation of ye Actions of his Ministers, & shine in yo[u]r handes, Cherish & comfort them soe, yt they be not putt to bread and water, yt giue you bread & wine, nor mourne in smoakey corners, who bringe [fol. 149r] you the sunneshine of ye Glorious Gospell of Consolation into ye Congregation. And soe we haue doen wththe all the foure Considerations wich made vp this first branch, Our vocation by this light considered positiuely The thinge, The time, ye Places, & ye Persons; A little remaynes by debt of promise to be spoken of this Comparatiuely, As God Commaunded light out of darkenesse, Soe he hath shined in our hartes,

A little before the Text, ye Act Compar: of the Deuell is to enduce darknesse. but God illumines Deus huius Sæculj, sth the Apostle) the God of this world yt is the Diuell, blindes ye Eyes, [fol. 149v] of men, wch wordes by ye way giue occasion of makeinge this short note yt many times by Alteration & vehemence of disputation the truth of ye litterall sence is indangered, & therfore wee should rather content o[u]r selues wth Possitiue & necessary deuinity, yn Intangle o[u]r selues with impertint Controuersyes. The Manichys & other Heritiq[ue]s who Constituted Duo principia, & soe by Consequently 2 Gods, one Good, & one Bad made vse of this Text; for yt opinion, yt yf the Diuell were God of this world, & yf any God did blinde ye eyes of man, there was an ill God. And to elevate & to take away that Argumt of those Heretiq[ue]s [fol. 150r] very many of the auncient Fathers (Iræneus litterally & expressly, St Chrysostome too, & St Augustine sayes most of ye Orthodox Fathers) would needes reade yt place wth another distinction another interpretation then indeede belongs to it, not Deus huius saeculj yf God of this world hath blinded man, but Deus huius sæculj mentes & God yt is say they ye true God hath blinded the Eyes of ye man of this world. And so for feare of giueinge ye name of God to the Diuell, the Attribute the Action of the Diuell to God. I doe not meane yt the Fathers doe it, they were [fol. 150v] Farr from it but this shift & this inconuenient manner of expressinge themselues, hath made soem later men who thinke soe, thinke yt the Fathers thaught God to be positiuely really primarily ye Author of ye Execution of Reprobates. In wt sence yt may be sd how & in wt sence how farr God concurres to this Execution we dispute not now, we rest Auguste in yt of St Augustine. Alliud venit de astutia suadentis, aliud de nequitia nolentjs, alius de iustitia punientis God hath a part, a greate part in this, but not ye first First sth St Augustine Satan suggests, then man Consents, yn enters God by way of punishmt, of Iustice, & farr doth [fol. 151r] he punish? Deserendo he forsakes ye sinner, he wth-drawes his grace, & then as vppon the departinge of yesinner sunne dakenesse followes soe vppon departinge of Grace followes excæcation. God o[u]r God is the God of light & ligtheneth euery man that commeth into ye world. Soe he began in the Creation soe he proceeds in o[u]r vocation As he Commaund light out of darkenesse soe he hath shined in o[u]r hartes. First he made light there was none before, soe first he shines in o[u]r hartes by his præuentinge Grace, there was noe light before, not of Nature, by wch any man could see any meanes of Saluation, not of foreseene [fol. 151v] meritts yt God should light his light at our Candle, Giue vs Grace because he saw we would vse yt Grace well. he made light he infuseth Grace. And yn he made light Ambrose. first of all Creatures, vt innoltescere[n]t sayth St Ambrose yt by yt light all his other creatures might be seene; wch is allsoe the vse of this other light that shines o[u]r hartes, yt by that light the loue of yeworld truth, & the Glory of Christ Iesus, all o[u]r Actions may be manifested to ye world, & abide yt Tryall yt wee looke for noe other approbation of ym then as they are Justifyable by yt light, as they conduce to ye mayntenaunce of his Religion, & ye Aduauncemt of his Glory. Not to consider Actions as they [fol. 152r] are wisely done, valiently done, learnedly done, but onely as they are Religiously done, & vt abdicem[us] occulta dedecoris, as the Apostle speakes, yt we may renounce ye hidden thinges of dishonesty, & not walke in craftinesse yt is, not sinne therfore because o[u]r sinnes may hid from ye world. For sayes St Ambrose (speakinge of Gyges .ringe by wch he yt ware it became inuisible) Da sapienti sayes yt Father, giue a wiseman a man religiously wise that ringe, & though he might sinne inuisible before men, he would not because God sees. Nay euen ye morrall man goes farther then yt, in yt, though I knew sth he HominemSeneca. ignoraturum et deum ignosciturum [fol. 152v] yt man should neu[er] know it, & yt God would forgiue it, I would not sinne for ye very foulenese yt is naturally in Sinne. As God Commaunded light our for ye manifestation of his Creatures, Soe hath shined in o[u]r hartes yt o[u]r Actions might appeare by yt light.

How yn made he ye light dixit he sd it by his word. In wch we note first the meanes verbo, he did it by his word, & by his word, ye preachinge of his word doth he shine in o[u]r hartes. And we consider allsoe ye dispatch, how soone hee Chrysost: made light wth a word, dixit, idem, summa Celeritate fecit. his work lost Tertull: him but a word, & ynCogitasse iussissse e[st] his word cost him but a thaught [fol. 153r] Soe yf we consider ye dispatch of C[hris]t Ies[us] in all his miracles, there went but a Tolle take vp thy bed & walke, to ye lame man. but an Ephata be an opened to ye deafe man. but a Quid vides wt seest thou to ye blind man. Yf we consider his dispatch vppon ye Theefe on ye Crosse how soone he brought him from reuilinge to glorifyinge And yf any in this Auditory feele yt dispatch of ye Holy-Ghost in his hart, yt wheras he came hether but to see, he hath hard, or yf he came to heare the man, he hath hard God in ye man, & is better at this Glasse yn he was at teh first, better now yn when he came, & will goe away better then he is yett. He yt feeles this must [fol. 153v] confesse yt as God hath Commaunded light to shine out of darkenesse, Soe) he hath shined in his hart, Soe, yt is by ye same meanes, by his word, & Soe) yt is wth ye same speede & dispatch.

Againe Deus vidit lucem God saw ye light, he looked vppon it, he Considered it This 2d light euen religion it selfe must be looked vppon, Considered, not taken implicitly or occasionally & deliberately, but seriously & deliberatly & yn assuredly & Constanty.

And then vidit quod bona, God saw that this light was good. God did not see nor say yt darknesse was good, yt Ignorance (how neere a kinne soeu[er] they make it to deuotion) was good: Nor yt ye waters were good, a fluxid, a moueinge a variable, an vncertayne irresolution in [fol. 154r] matter of religion is good. Nor yt ye Abysens yt depth which was before light was good. That it is good to surround & wrapp o[u]r selues in deepe & perplexinge schoole poynts But he sayde yt light euident & fundamentall Articles of Religion were good, good to cleere thee in all scruples, good to susteyne thee in all Tentations. God knew yt this light would be good before he made it, but he did not say soe till he saw it. God knewe very good work that thou shouldst doe, euery good thaught yt thou shouldst thinke to thy end before they begineinge, to thy endinge For he of his owne goodnesse imprinted this degree of goodnesse in thee, but yet assure thy selfe he loues thee in another manner, & another measure, then when thou commest really to those good workes. [fol. 154v] then before, or when thou didst onely conceiue a purpose of doeinge them, he calls them good when he sayes sees them. & when he saw this light this good light, he seperated all darknesse from it, when thou hast found this light to haue shined in thy hart, God manifested in his way his true Religion seperate all darknesse, the darke inuentions & traditions of men, & the workes of darknesse sinne. & since thou hast light benight not thy selfe againe by relapsinge to either.

The Comparison of these 2 lights created & infused light into would runn in infinitum I shall shutt it vp wth this, that as at the first p[ro]duction of light till light was made there was a generall an vniuersall darknesse ou[er] all but after light was once made there was neu[er] any vniuersall darknesse. because there is nob noe body bigg enough to shaddow ye whole [fol. 155r] Sunne from the Earth. Soe till this light shine in our hartes we are wholly darknesse, but when it hath truely & effectually shined in vs, & manifested to vs our Election in Gods Eternall decree, howsoeu[er] there may be some Cloudes, some Eclipses, yet there is noe totall darknese, noe totall, noe finall fallinge away of Gods Sts And in all these respects the Comparison houlds. As god commaunded light out of darknesse soe he hath shined in o[u]r harts. And soe we haue done wth all ye branches of this 2d part. wch implyes our vocation heere, and wee passe to the last our Gloryfycation hereafter.

As in o[u]r first part we considered (by occasion of ye first Creature light) ye whole  Creation, & soe ye Creation of Man. And in [fol. 155v] our second part (by occasion of this shinninge in o[u]r hartes) the whole worke of o[u]r vocation & proceedinge in this world Soe in this 3d part (by occasion of his glorious manifestation of God in ye face of Christ Iesus, wch is intended principally by this Apostle of ye manifestation of God in the Christian Church) we shall allsoe as far as yt dazlinge Glory will giue vs leaue, Consider ye perfect state of Glory in ye kingdome of heauen, Soe ye first of o[u]rDiuisio. branches in this 3d part wilbe 3, those 3. Tearmes 1 knowledge, & then 2ly glory then ye Face of Iesus Christ And yn we must looke vppon all these 3 Tearmes 2 wayes first Incoatiue. how we haue an Inchoation of this knowledge of ye Glory in the face of Iesus Christ heere in ye Church & then Consummatiue how we shall haue a Consummation of all this heareafter.

[fol. 156r] To vs then who were Created f of Scientia. nothinge in the 1 Part & called from ye Gentills in ye 2d in this 3d part o[u]r preparation to Glory is knowledge. The Persons in this part of ye Text are as in ye former, not onely we, we ye Ministers of Gods word, but you allsoe ye hearers therof. for there is a knowledge an Act of heareinge as well as of speakinge. Students make vp ye vniuersity as well as Doctors And hearers make vp ye Congregation as well as Preachers, A good hearer is as much a Doctor as a Preacher. A Doctor to him yt sitts by him, in Eample whilest he is heere, A Doctor to all his Family when he is in his repetition when he come shome; A Doctor to yt wch is more, ye whole world to him then the whole world, his owne Soule, his owne life. [fol. 156v] Christ appeared to this Apostle & sayde I haue appeared vnto thee for this purpose Acts 26. 16. to make thee a Minister & a wittnesse to open ye Gentills Eyes, & to turn ym from darkenesse to light, & from ye power of Satan vnto God. There he receiued his degree & his learninge & ye vse of it, but wn St Paul came abroade into ye world, when he comes to Preach, & to write he sayes to ye Colossians The Father hath made vs meete to be ye Partakers of ye Inheritance of Sts in his light Vs (sayth St Chrysostome & soe sth Theophylact too; & many more yn they two) vs) yt is all Vs. vs yt Preach to you yt heare. You are bound to studdy this knowledge as well as wee. & truely hateth hath in some respects aduantage of ye Preacher, for a Preacher though in some measure well disposed can hardly exuere hominem, put of ye Affections of man by beinge a Preacher [fol. 157r] They sticke closser to him then his Hoode & Habitt. euen in ye Pulpitt. Some little Cloudes yf not of Ostentation & vayne- grory, yet of Complacency & selfe pleasinge will affect him. The hearer hath not yt Tentation, bu thath a more perfect exercise of ye most Christian vertue Humility then ye Preacher hath. Though therfore when you cast yo[u]r eye vppon this part of ye Text you see in yo[u]r booke a difference of Caracter in this word to Giue to Giue light, wch seemes to fix all vppon ye Person of ye Apostle & Consequetly of ye Minister yet yt word is not in ye Text but ye Text is onely for the enlighteninge, God hath shined for ye enlighteninge, which is ralike vppon all And therefore let vs, all Vs, Cast of ye workes of darkenesse, & put on ye whole Armor of light, light it selfe is fayth. but ye Armor of light is [fol. 157v] knowledge An Ignorant man is a disarmed man a naked man.

Ignorance then is not o[u]r vsher into this Presence to shew vs ye Face of Christ Iesus Almost in euery one of auncient Fathers You shall finde some passages wherein they discou[er] an inclination to yt opinion before Christ came in ye manifestation of ye Ghospell (for since yt comminge euery man is bound to see him) many Phylosophers many of knowledge & learneinge were saued wthout ye knowledge of Christ Christur ratio sayth one of them well (for λόγος is ratio & not onely verbu[m] as it is ordinarily translated) Christ is reason rectifyed reason, & Secundum rationem vixerunt Christianj semper sayes hee, whosoeu[er] liues accordinge to rectifyed reason, wch is ye Law of Nature he is a Christian And therfore when yt Father Just: Martyr [fol. 158r] who had bene before a Phylosopher amongst ye Gentills came to be a Preacher amongst ye Christians, he neu[er] left of his Phylosophers habitt, because yt gaue an impression of his learneinge, & an estimation by it. That knowledge was a helpe to Saluation ye Auncients thaught, but yt is a new doctrine that men should make a title to God by Ignorant. That whereas all ye life of man is either an Actiue life or a Contemplatiue, they should in ye Romane Church make an Order and call ymNullanos, men yt did nothinge, in contempt of ye Actiue Life, And in contempt of ye Contemplatiue another order whome they call Ignorantes men yt knew noethinge, there is an annihillation in sinne, HominesAuguste cum peccant nihill sunt then when by [fol. 158v] sinne I depart from ye Lord my God in whom onely I liue & moue & haue my beinge I am noethinge And truely in this sinnefull p[ro]fession of thine of doeinge noethinge, of knowinge nothinge, wt other answere can this knowinge nothinge heere p[ro]duce at the last day from Iesus Christ but his Nescio vos I know not you? As Dauid sayes of God Cum peruersoPsal: 18.26. peruerteris wth ye froward thou wilt be froward. Soe Ignorantes ignorabit, of ye Ignorant God wilbe ignorat: not know them yt studdy not knowledge. The mira of Christ wrought in ye conuersion of ye world was not ye he wrouht vppon men by the Apostles yt were vnlearned, for ye Apostles were not soe, they were neu[er] vnprouided to giue a perfect pertinet & satisfactory answere to ye learned’st of ye Phylosophers amonge the Gentills To any of ye Gamaliells [fol. 159r] and   who were true vnderstanders of yt Law amongst ye Jewes To any of theyre Scribes ye peruerters of ye Law, to any of the Pharises theyre seperatists & sysmatiq[ue]s, to say of the any of ye Saduces ye formall Heritiq[ue]s, nor to any of theyre Herodians thyre State Deuines who made deuinity serue pr[e]sent turnes & occasions. The Apostles were noe ignorant men, yn when they were imployed; but in this consisted ye miracle yt in an instant Christ by his Spiritt infused all knowledge necessary for yt greate function into them yf they had not had it, they could not haue done his worke. All might haue it IntelligitePs: 2.10. reges sth Dauid. for all thyre businesse kinges must studdy it, Erudiminj iudices, [fol. 159v] wth thyre learninge. Judges must haue this The Prophett denounceth it for a heauy Curse Hosea.9.7. The Prophet salbe a Foole, he yt should ^teach^ shall not be able to doe it, & as it followes the spirituall shalbe madd, yf he haue knowledge he shall not know how to vse it St Hierome translates yt word Arrept..it he shalbe possessed, possessed wth the spirt of feare of flattery; others shall speake in him & he become ye Instrumt of men & not of God. It was ye Diuells first Advantage knowledge, The Serpent was wiser then any beast, It is soe it still Satan is wiser then any man in naturall & in Ciuill knowlege. Tis true he is a Lion too but he was a serpent first & did vs more harme as a serpent yn as a lyon, but now as Christ Iesus hath nayled his hand writtinge wch he had against vs to ye Crosse & thereby cancelled his Euidence; & soe in [fol. 160r] his descent to Hell, & subsequent Acts of his Glorification, he hath burnt his  liberary, annihillated w his wisdome in giueinge vs a wisedome aboue his Craft, he hath shined in o[u]r hartes by ye knowledge of his Ghospell.

Measure thou not therefore ye groweth & ye forwardnesse of thy Childe, by how soone he could speake, or goe how soone he Could Contract wth a Man & discourse wth a woman but how soone he became scensible of ye greate Contract wch he hath made with Almighty God in his Baptisme, how soone he was able to discharge those Sueretyes wch vndertooke for him, then by receiuinge his confirmation in the Church, How soone he became to discerne the Lds Spiritt in ye preachinge of his word, & to discerne the Lords body in the Administration of the Sacramts A Christian Child must grow [fol. 160v] as Christ gro when he was a Child, in Luke 2. 52. wisdome & in stature, first in wisdome yn in Stature, many hath bine taller at 16 yn eu[er] Christ was, was eu[er] any soe learned 46. at 16, as he when he disputed at 12? he grew in fauour sth yt Text wth God & man. First wth God then wth man. Bringe vp yo[u]r Children in ye knowledge & loue of God, & Good men & Greate men will know them & loue ym too.

It is a good definition of ill loue ytChrysost. St Chrysostome giues, yt it is Anima vacantjs passio A passion of an emty Soule of an idle minde; for fill a man wth businesse & he hath noe roome for such loue. it will fitt ye loue of God too soe far as yt yt loue must be inin Anima vacante at first, when ye Soule is emty, disencombred from other Studdys, disengaged in other Affections, Then to take in this know [fol. 161r] knowledge of the Glory & loue of God. For Amari non nisi nota possunt sth August. St Augustine Truely howeu[er] we may slumber o[u]r selues wth an opinion of loueinge God, certenly we doe not, we cannot loue him vntill we know him. And therfore heare, & meditate, & reade, & conferr, & vse all meanes wherby thou mayst increase in knowledge. Yf yee know these happy are ye, yf doe ym that’s true but you can neu[er] doe ym till you know them. Zeale farthers our saluation but it must be secudum scientiam Zeale accordinge to knowledge. Workes further o[u]r Saluation, but not workes done in o[u]r sleepe stupidly casually, erroniously, but vppon such groundes as fall wth in o[u]r knowledge to be good Fayth most of all farthers o[u]r Saluation, but a man cannot beleeue yt[fol. 161v] wch he doth not know. Conscience includes Science, Tis knowledge & more but it is yt first it is as we expresse it in the Schoole Sylogismus practicus I haue a good Conscience in doeinge well but I did yt vppon a former knowledge yt yt ought to be done. God hath shined in o[u]r hartes to giue vs the light of knowledge, yt was ye first, & then of ye knowledge of ye Glory of God, that’s Gloriæ dei. th o[u]r 2d tearme in this first acceptation of the word.

The light of ye knowledge of the glory of this world, is a good & a greate peece of learninge to know yt all ye glory 1.Peter.1. 24. of man is as the Flower, yt euen the Glory, & all ye glory of man, of all mankinde is but a Flowere, and but (as) a Flowere somwt lesse then ye proltatipe then ye orginall, yn ye Flower it selfe, & all [fol. 162r] this but as ye Flower of grasse neither, noe very beautifull flower to ye Eye, noe very fragrant Flower to ye smell. To know that for ye Glory of Moab Aufert[u]r it shall be Esaiah.16 14. Contemned, Consumed. & for ye glory of Jacob it selfe Attenuabit[u]r it shall be Cap: 17.4. extenuated, yt ye Glory of Gods Enimyes shalbe brought to noethinge & ye Glory of his Seruants should be brought low in this world. To know how meere nothing, how meere nothing all the Glory of this world is, is a good a greate degreere  of Learninge, it is a Booke of any Old Edition to put You vppon the Consideratio[n] wt greate & glorious men haue lost theyre Glory in this world. Giue me leaue to pr[e]sent to you a new booke, a new Consideration, not how others haue lost, but Consider onely how you haue gott the Glory wch you haue in this world. Consider aduisedly, & Confesse ingenuously [fol. 162v] whether you haue not knowne many men more Industrious yn eu[er] you were, & yet neu[er] attayned to ye Glory of yo[u]r wealth? many wiser yn eu[er] you were, & yet neuer attayned to yo[u]r place in ye Gouermet of the State? & valienter yn eu[er] you were yett neu[er] came to haue yo[u]r Commaund in the warrs? Consider then how poore a thinge ye Glory of this world is, not onely as it may be soe lost, as many haue lost it, but as it may be soe gott, as you haue gott it, Nullum Seneck.indifferens gloriosum sayth yt morall man In yt wch is soe obuious yt any man may Compasse it Truely there can be noe Glory

But this is not fully the Glory of this Text knowledge of ye Glory of this Text though this morral knowledge of the glory of this world. Conduce to ye knowledge of this Place, wch is ye Glory of God; yet not of ye maiesticall & inaccessible glory of [fol. 163r] the Essence or Attribuites of God; or inscrutable poynts of Deuinity. for Scrutator maiestatjs opprimetur a Gloria Prouerb: 25 27. as St Hierome & all those 3 Rabbins whose Commentaryes we haue vppon that Booke made the Place, He yt searchestoo too farr into yee Secretts of God shall be dazelled, Confounded by yt Glory; but heere indeede Gloria dej is Gloria Deo. The glory of God is the glorifyinge of God, it is a Saint Ambrose expresses it Notitia cum Laude ye glory of god is in ye takeinge notice of all yt comes from God, & then ye Glorifyinge God for wt soeu[er] Comes. And this is an heauenly Art a deuine Knowledge. That yf God send a Pestilence amoung vs, we Come not say it was a greate Fuite yeare and therefore there must follow a Plauge in reason That yf God swollow vp an inuisible [fol. 163v] Nauy we come not to say there was a Storme & there must follow a Scatteringe in Reason. yt yf God come to discou[er] a mine we come not say, there was a false brother & yt writt a Letter, & there must be follow a discouery in Reason. But remembr still that though in Dauids Psalmes there be Psalmes of Prayer & Psal: of Prayse, Psal: of deprecation, & of imprecation too; how diuers soeuer ye Nature of ye Psalmes be yt ye Church hath appoynted to shutt vpp euery Psalme wth that one Acclamation Glory be to ye Father & to the Sonne &c. whether I pray or payse deprecate Gods Iudgmts from my selfe, or imprecate them vppon Gods Enimyes, nothing can fall from me, nothinge can fall vppon me, but that God may receiue Glory by it yf I will glorify him in it. Soe yt in a vsefull sence Gloria dej is Gloria deo, but yet more litterally, more directly, the Glory of God in [fol. 164r] this Place, is ye Glory of ye Ghospell of Christ Iesus wch is that wch is extended & expressed in the next Phrase, wch is the first branch, in this first Acceptation of these wordes In facie, The Glory of God in ye face of Iesus Christ. In Facie.

When o[u]r Sauiour Christ charged ye Saduces wth Error, it was not meerely because they were Ignorant The Saduces were not soe, Erratjs nescientes ScripturasMath: 22 29. sayes Christ you erre because you know vnderstand not the Scriptures. All knowledge is Ignorance except it Conduce to ye knowledge of ye Scriptures & all the Scriptures leade vs to Christ, He is ye brightnes Heb: 1.3. of his ffathers Glory, & ye expresse Image of his Person. The brightnesse of ye euerlastinge light, & ye Image of his Goodnesse, And to insist vppon a word of ye[fol. 164v] John. 6.27.first signifycation him hath God ye ffather sealed now. Sigillum imprimit[u]r in materiaHillary. diuersa A seale grauen in Stone or Gould does not print in Stone or Gould, in wax it will, & it will in Clay. For the Seale in wch God hath manifested himselfe we Consider it not as it is printed in ye same mettall in ye Eternall sonne of God, but as God hath sealed himselfe in Clay in ye humane nature, but yett as in wax too, in a Person ductile, pliant, obedient to his will. And there signatum est id est significatu[m] est God hath signifyedPsalme. 4. 6. super nos lumen vultus tuj sayed Dauid. ye light of thy Countenaunce, yt is ye Image of thy selfe is sealed, yt is deriued imprinted vppon vs yt is vppon o[u]r Nature, vppon o[u]r Flesh Tertull:Signatu[m] est id est significatu[m] est, God hath signifyed this pr[e]tence manifested [fol. 165r] himsealfe reuealed himsealfe in the face of Christ Iesus for yt is ye office & seruice wch Christ auowes himselfe to haue done. O Father I haue manifested thy name, yt is as thy name of Father as thou art a Father. For Quj solu[m] Deum nouit Creatorem Judaicæ mensuramCyrill prudentiæ non excedit. knowest thou that there is a God of & that God created ye world? wt greate knowledge is this? the Iewes knew it too Non ist idem nosse deum opificemChrysost: esse et habere filium, it is another religion another poynt of Fayth to know yt God hath a sonne of Eternall begettinge & to haue a world of late makeinge. God therfore hath shined in noe mans hart till he know he ye Glory [fol. 165v] of God in ye face of Iesus Christ till he come to the manifestation of God in the Ghospell. Soe yt yt man comes short of  this light yt beleeues in God in a generall in an incomprehensible power but not in Christ. And yt man goes beyond this light who will know more of God yn is manifested in ye Ghospell wch is the face of Christ Iesus, ye one comes not to ye light, ye other goes beyond it, & both err in blindnesse. Chr: is ye Image of god, & the Ghospell is ye face of Christ And now I rest not in Gods Picture, as I finde it in eu[er]y creature (though there be in eu[er]y creature an Image of God) I haue a liuelier Image Christ Iesus And yn I seeke not for Christs face as it was Traditionally sent to Agabar[us] in his [fol. 166r] life, nor for his face as it was imprinted in ye veronica in ye woemans Apron, as he writt went to his death, nor for his face as it was discribed in Lentulus his letter to ye Senate of Rome, but I haue ye Glory of God in Christs & I haue ye Face of Christ in the Ghospell. Except God had not taken vppon him this very person vppon him, this indiuiduall person man (was impossible because I was a sinfull creature person) he could not haue come nearer yn in takeing this nature vppon him Now I cannot say as ye man at ye Poole Hominem non habeo I haue noe man to helpe me, The Hethen cannot say ytI haue noe God but I cannot say I haue noe man, [fol. 166v] for I haue a man, ye Man Iesus. Him who by beinge man knows my misery, & by beinge God can & will shew mercy Rom: 13.12 vnto me. The night is farr spent sayes ye Apostle ye day is at hand. Greg: Nox ante Christum, Aurora in Euangelio. Dies in resurrectione, Till Christ all was night there was a begininge of ye day in ye begininge of ye Ghospell, & there was a full noone in the light & Glory thereof, but such a day as shalbe allwayes day & ou[er]taken wth noe night noe cloude is onely ye day of Iudgmt ye resurrection. And this hath braught vs to o[u]r last stepp, to ye consideration of these 3 Tearmes 1 Knowledge, 2ly Glory, 3ly the face of Iesus Christ [fol. 167r] in ye Eu[er]lastinge kingdome. For for this purpose did God commaund light out of darknesse yt men might glorify God in ye Contemplation of his Creatures, And for this purpose hath God shined in o[u]r hartes, by ye Scriptures in his Church, yt men Consummatiue. might be directed towards him heere But both these hath God done therfore to this purpose yt is his end ytof all yt man might come to this light in ye Eu[er]lastinge state in the Consummation of happinesse, in Soule & body too, when we shalbe called out of the solitarinesse of ye Graue to ye blessed & glorious sotiety, of God & his Angells, & his Sts there, Hoc verbo reconcinnor et compon[o]rNazian: [fol. 167v] et in alium virum migro) with yt word surgite mortui Arise ye yt sleepe in ye dust, all my peeces shalbe putt together againe reconcinnor; wth yt word Intra in Gaudium enter into thy Mts Ioy I am settled I am established, Componor. And wth that word Sede ad dextram sitt downe at my right hand I become an other manner of man In alium virum migro into an other manner of Miracle then ye same Father makes of man in this world. Quondam misterium (sayes he) wt a mistery is man heere Paruus sum et magn[us], I am lesse in body then many creatures in ye world & yett greater in ye Compasse & extent of my Soule yn all ye world Humilis [fol. 168r] sum & excelsus I am vnder a necessity of spendinge some of my thaughts vppon this low world and yett in an Ability to study to Con template to lay hould vppon ye next mortaljs sum et immortaljs. In a body yt must yt may, yt does yt did dye eu[er] since it was made, I carry a soule nay a soule carryes me to such a perpetuity as noe Saint, noe Angell God himselfe shall not suruiue me, ou[er]comeliue me; & lastly sayes he, Terrenus sum & Cœlestjs I haue a body but of Eearth, but yet of such Earth as God was ye Potter to mould it, God was ye Statuary to fashion it. And yn I haue a Soule of wch God was the Father, he breathed it into me [fol. 168v] And of wch noe matter can say I was the Mother, for it proceeded of noethinge, such a Mistery is man heere but he is a Miracle hereafter. I shall be still ye same man & yett an other beinge, and in this is ye miracle exalted, yt death who destroys meCyrill. re-edyfyes me, Mors velut medium excogitata vt de integro restauraretur homo Man was fallen and God tooke yt way to rayse him to throw him lower into ye Graue, Man was sickly & god inuended God studied Physicke for him, & strange physicke to recou[er] him by Death. The first faciamus hominem The Creation of man, was a thinge Incomprehensible in Nature, but this denuo nascj [fol. 169r] to be borne againe was stranger euen to Nicodemus who knew ye form[er]John 43. 3. The Creation well enough, but yett yeImmutabimur is ye greatest of all, wch St Paule calls all the 1 Corinth: world to wonder at, Behould I 1 Peter. 15.51. shew you a Mistery we shall not all sleepe but we shall all be changed. A Mistery wch yf Nicodemus had discernd it would haue put him to more wonder yn the Denuo nascj, to enter into his Mothers wombe as he spake) to enter into ye bowells of ye earth, & lye there & lye dead there, not many moneths, but many many yeares and then to be borne againe & ye first minute of yt new birth to be soe perfect & yt nothinge can be better, and soe [fol. 169v] perfect as that he can neu[er] become worse. This is yt wch makes all strange Accidents to naturall bodys & bodys Politiq[ue] too. all chaunges of man, all reuolutions of states easy & familiar to vs. I shall haue another beinge & yet be ye same man, & in yt state I shall haue ye light of ye knowledge of ye Glory of God in ye face of Christ Iesus. Of wch 3 thinges beinge now come to speake, I am ye lesse sory & soe may you be too, yf my voyce be soe sunke as yt I be not hard, for yf I had all my time and all my strength & all yo[u]r patience reserued till now wtwordcould I say, yt could become, wt yt could haue any [fol. 170r] porportion to this knowledge & this Glory & this face of Christ Iesus. there in yeknowledgekingdome of Heauen? but yett be pleased to heare a word of each of these 3 words, And first of knowledge.

In ye Attributes of God wee consider his knowledge to be Principium agendj dirigens, the first proposer & director This should be done. And then his will to be Principium imperans. The first Commaunder This shall be done, And yn his power to be Principium exequens, The first performer, This is done. This should be done, this shalbe done, this is done, expresse [fol. 170v] vnto vs ye knowledge ye will, & ye power of God Now we shall be partakers of ye Diuine nature, & the knowledge, & ye will, & the power of God shall be soe farr Communicated to vs there as that we shall know all yt belonges to o[u]r happinesse. And we shall haue a will to doe, & a power to execute whatsoeu[er] conduceth to that. And for ye knowledge in Angells yt is not in them per essentiam for whosoeu[er] knowes soe as ye essence of ye thinge flowes from him knowes all thinges & yts a knowledge proper to God onely Neither doe ye Angells know per speties by those resultances & speties wch rise from the Obiect, & passe [fol. 171r] through the Sence to ye vnderstandinge for yt’s a deceiuable way, both by the indisposition of ye Organ sometimes, & sometimes by ye deprauation of ye Judgmt And therefore as ye first is to high, soe this is to low away for ye Angells. somethinge ye Angells doe know by the deuininty of theyre Nature by theyre Creation wch we know not (as wee know many thinges wch inferior Creatures knowdoe not; & such thinges all the Angells good & badd know. Somethinges they know by the Grace of thyre Confirmation, by wch they haue more giuen them then they had by ye nature of thyre Creation. And these thinges onely ye Angells yt stood (but all they doe know somethinges they know by relation wn God is pleased to [fol. 171v] manifest them vnto them & soe some of the Angells know more then the rest (though confirm’d) know. By Creation they know as his Subiects, by Confirmation they know as his Seruants by Reuelation they know as his Counsellors. Now Erimus sicut Angelj sth Christ, there we shalbe as ye Angells The knowledge wch I haue by Nature shall haue noe Cloudes here it hath, yt wch I haue by Grace shall haue noe reluctatio[n] noe resistance here it hath, that wch I haue by reuelation shall haue noe suspition, noe iealousy heere it hath. Sometimes it is hard to discerne betweene an Inspiration from God & a Suggestion from ye Diuell, There o[u]r Curiosity shall haue this Noble Satisfaction, wee shall know how ye Angells know by knowinge [fol. 172r] as they know, we shall not passe from Author to author as in a Grammer Schoole, nor from Art to art as in an vniuersity But as ye Generall who Knighted his whole Armyes, God shall Create vs all Doctors in a minute. That greate Liberary, those greate Volumes of ye Bookes of ye Creatures shalbe taken away quite away noe more Nature Those reuerend Manuscripts written wth Gods owne handes, the Scriptures them-selues shalbe taken away quite away noe more Preachinge, noe more readinge of Scriptures And yt greate schoole mistresse & obseruation, sake shalbe remoued noe new thinge to be done, & in an instant I shall know more yn all they would reueale vnto me, I shall know [fol. 172v] not onely as I know , no allready ytIa beleeuebeehiiue, An Ant-hill is ye same booke in decimo sexto as a Kinge in folio yt a Flower yt liues but a day is an Abridgmt of ye kinge yt liues out his Three-score & ten yeares, But I shall know too yt all these Ants & Bees, & Flowers and kinges & kingdomes, howsoeu[er] they may be examples & Comparisons to one another yett they are all as noethinge, alltogether noethinge lesse then nothinge, infinitely lesse yn noethinge to yt wch shall then be ye Subiect of my knowledge for it is ye knowledge of ye Glory of God.

Gloria Dei.Before in ye form[er] acceptation ye glory of God was yt Glorifyinge of God, heere the glory of God in his Glorifyinge of vs There it was his receiuinge heere it is his giueinge of Glory, ye Prayer wch our [fol. 173r] Sauiour Christ makes, Glorify me ô myJohn. 17 5. Father wch thine owne sealfe, wth the Glory wch I had wth thee before ye world was, is not a Prayer for ye Essentiall Glory of God (for Christ in his diuine Nature was neu[er] diuested neu[er] vnaccompanied of yt Glory) & for his humane nature yt was neu[er] capeable of it; The Attribuits & soe ye Essence of ye Glory of ye Diuinity are not Communicable to his humane nature, (neither perpetually as the vbiquitaries say, noe temporary in ye Sacramts as ye Papists imply) But ye Glory wch Christ askes there is the glory of settinge downe at the right hand of his Father, in o[u]r flesh in his humane nature wch glory he had before ye world for he had it in his Prædestination, in the [fol. 173v] eternall decree. And that’s the Glory of God wch we shall know, know by haueinge it, we shall haue a knowledge of ye very Glory, ye Essentiall Glory of God, because we shall see him Sicutj est as 1 Cor: 13. 12. God is in himselfe Cognoscam vt cognitus I shall know as I am knowne That Glory shall dilute vs, enlarge vs, giue vs an inexpressible Capacity, & then fill it, but we shall neu[er] Comprehend ye Glory ye Essentiall Glory, but the Glory yt Christ hath reuealed in his humane nature (in all other degrees except those wch flow from his Hypostaticall vnion) we shall Comprehend, we shall know by haueinge, we shall receuie a Crowne of Glory yt fadeth not It is a crowne yt compasseth round, noe entrance of danger 1 Pet: 5.4. any way, And A Crowne yt fadeth [fol. 174r] not, feares noe winter, we shall haue interest in all we see, & we shall see ye Treasure of all knowledge, The face of Christ Iesus.

Then & there wee shall haue an abunIn facie aboundant satisfaction of all St Augustines 3 wishes Hee wished to haue seene Rome in her Glory, To heard St Paule preach, & to haue seene Christ in ye Flesh, we shall haue all, we shall haue such a Hierusalem as yt Rome, yf yt were Litterally true, wch is Hyperbolically sd of Roome, In vrbe in orbe That Citty is ye whole world yett Rome yt Rome were but a village to this Hierusalem. Wee shall heere St Paule wth ye whole Quire of Heauen powre out himselfe in yt Acclamation, Saluation to o[u]r God yt Sitteth vppon Apoc: 7.10. ye Throne, & to ye Lamb, And wee [fol. 174v] shall see, & see for eu[er] Christ in ye flesh wch hath done enough for his frendes & is safe enough from his Enimyes, we shall see him in a Transfiguration all Cloudes of sadnesse remoued And a Transubstantiation all his Teares chang’d to Rubies, & his Bloud-dropes to Pearles All ye Thornes of his Crowne into Diamonds, For where we shall see him the walles of this Pallace to be Saphyr, & Emrauld & Amethyst, And all stones yt are pretious, wt shall we not see in the Face of Christ Iesus? & wt soeu[er] wee doe see by yt very light becomes ours Be therefore noe StrChaungers to this face See him heere yt you may know him & Hee you there See him as St John did who turned to see a Voyce, See him in ye Preachinge of ye his word, See him in yt Seale wch is a [fol. 175r] Coppy of him as he is of his Father; See him in ye Sacramt Looke him in ye fface as he lay in ye Manger, Poore; & yn murmur not att Temporall wantes, Suddenly enricht by ye Tribuitts of kinges, And doupbt not but God hath good & strange wayes to supply thee. Looke him in ye face in ye Temple disputinge there at 12 yeares & yn apply thy selfe to God, to ye Contemplation of him, to ye Meditation vppon him, to a Conuersation wth him betimes, Looke him ye Face in his Fathers house, A Carpenter, tooke Take a Callinge, & contayne thy selfe in yt Callinge; But bringe him nearer & looke him in ye face as he looked on Fryday last; wn he whose face the Angells desire to looke on, he who was fayrer yn ye Children of Men as ye ProphetPsal: 45. 2. speakes was soe marr’d more then any [fol. 175v] Esaiah. 52.14. 53.3 man (as an other Prophett speakes) yt they hid thyre Faces from him & dispised him; wn he who bore vp the Heauens bowed downe his head, & he who giues breath to all, gaue vpp ye Ghost. And then looke him in ye fface againe, as hee looked Yesterday, not Lamed vppon the Crosse, not putrifyed in Graue, not singed in Hell. Raysed & raysed vpp by his owne Power victoriously, tryumphantly to ye destruction of ye last Enimy Death; Looke him in ye Face in all these respects of Humiliation, & of Exulation too, & then as a Picture looke vppon him, that lookes vppon it. God vppon whome thou keepest thine Eye will keepe th..ine Eye vppon thee. And as in ye Creation wn hee Commaunded light out darknesse, he gaue thee a Capacity of this light And as in his [fol. 176r] Vocation, when he shined in thine hart he gaue thee an inchoation of this light Soe in assotiatinge thee to himselfe at ye last day he will perfect, consummate accomplish all, & giue thee ye light of ye Glory of God, in ye face of Christ Iesus there.

This is the last word of o[u]r Text, but wee make vpp o[u]r Cyrcle by returninge to ye first word is FOR. for ye Text is a reason of yt wch is in the Verse immediately goeinge before ye Text, yt is we Preach not o[u]r selues but Christ Iesus ye Lord, & o[u]r selues yo[u]r seruts for Iesus sake, wee ....stop not on this side we dare Christ Iesus, we dare not say yt any man is saued wthout Christ, we dare say that none can be saued yt hath receiued that light & hath not beleeued in him, we [fol. 176v] carry you not beyond Christ neither, not beyond yt Face of his in wch he is manifested, The Scriptures; Till you come to Christ you are wthout God, as ye Apostle sayes to ye Ephesians And wn you goe beyond Christ to ye Traditions of men you are wthout God too. There is A Sinne Sine Deo A left handed Atheisme in the meere Naturall man yt will not know Christ, & there is A Sine Deo a right handed Atheisme in ye stubborne Papist who is not Content wth Christ. They preach Christ Iesus & themselues, & make them selues Lordes ou[er] you in Iesus place, & farther yn eu[er] he went, wee Preach not o[u]rselues but him, & o[u]rselues yo[u]r Seruants for his sake. And this is o[u]r Seruice to tell you ye whole Compasse, beginninge & way & ye end of All, That all is done in & by [fol. 177r] & for Christ Iesus, That from thence flow & theither leade & there determine all. To bringe you from ye memory of yo[u]r Creation by ye Sence of yo[u]r Vocation to the assuraunce of Yo[u]r Glorifycation by the manifestation of God in Christ in the Scriptures. For God who hath Commaunded light out of darknesse hath shined in o[u]r hartes To giue vs the knowledge of ye Glory of God in the face of Iesus Christ.


Publishing statement

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

Transcription notes

Transcription by Erica Longfellow.

Transcription proofread and technical description by Mary Morrissey.

Transcription checked and coded by Elizabeth Williamson.

The Manuscript

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

Manuscript Content

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

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

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

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

Physical Description

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

Hand(s) description

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

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

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

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