OESJD IV.9; on Mark 16.16

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The Text
Hee that beleeueth
Not
Shalbe damned
Mar: 16: 16

The first words that are recorded in the Scriptures, to haue bene spoken by our Saviour, are those which he spoke to his Father and Mother then, when they had lost him at Ierusalem. Howe is it that you sought mee! Know ye not Luk: 2: 49: that I must goe about my fathers buisnes,! And the last words wch in this Evangelist are recorded to haue bene spoken by him to his Apostles are then allsoe, when they were to loose him at Ierusalem, when he was to departe out of their pr[e]sence and set himselfe in the heavenlye Ierusalem, at the right hand of his Father: of wch last wordes of his T is a p[ar]te. In his first words, those to his Father and Mother, hee does not rebuke theire care in seeking him, nor their tendernesse in seeking him (as they told him they did) wth heavye hearts: but he letts them knowe; that if the bond of Nature, nor the reverentiall respect due to parents, then noe respect in the O should hould him fro[m] a diligent p[ro]ceeding in that worke wch he came for, the advau[n]cinge the kingdome of God in the Salvac[i]on of mankinde. In his last wordes to his Apostles he does not discomfort them by his absence, for he sayes I am wth you all wayes, euer vnto thend of Math: 28: 20: the worlde. But he encoraged them to a Cheerefull vnd[e]rtaking of theire greate worke, the preaching of the Gospell to all Nations, by many Argumts, manye enducemts of wch one of the weightiest is, yt their preaching of the gospell was not like to be vnefectuall, because he had giuen them the sharpest Spur, & the Strongest bridle vpon mankind Prmium & Pænam, Authoritye to reward the obedient, and authoritye to punish ye rebellious and refractorye M. He put into their hands ye double keye of heaven and of hell, power, to conveigh, to the beleiver Salvatio[n], and vpon him that beleived not, to inflict æternall co[n]demnatio[n], He that beleiueth not shalbe damned

That then wch man was to beleive, vpo[n] paine Deuisio
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of damnation, If he did not, being his Comission, wch Chr: gaue to his Apostles, wee shall make it our first parte of this exercise to consider the Comission it selfe, the subiect of everye mans necessarye beleife, and our second parte of ye penaltie, the inevitable, the irreparable, the intollerable, ye inexpressible penaltie, the everlasting condemnation, He that beleeueth not shalbe damned, In the first of these p[ar]ts, wee shall first consider some circu[m]stantiall, and the substantiall p[ar]ts of the comission, for (though they bee essentiall thinges yet because they are not of the bodye of the Comission) wee call theis braunches, circu[m]stantiall, First Ansitt, whether there be such a Comission, or noe, Sec[ond] the vbi, where this Comission is, and then the vnde, whence this Co[m]mission proceeds, And lastlye the Quo, howe farre it extends and reaches, and haueing past through theis, wee must looke backe, For Substance of the Comission, For in the Text, he that beleeueth not, is implyed this particle this word, this, hee yt beleeueth not this, that is that wch Christ had said, to his Apostles imediatelye before the Text, wch is indeed the Substance of the Comission consisting of three parts Ite pr[e]dicte, goe & preach ye Gospell, Ite Baptizate goe and Baptise them, Ite docete goe and teach them to doe and to practise all that I haue co[m]aunded. And after all theis, wch doe but make vp the first p[ar]te, we shall descend to the Second, wch is the pennaltye and as farre as the narrownes of the tyme and the narrownesse of yo[u]r patience, and the narrownesse of my Compr[e]hensions can reach we shall shewe you the horro[u]r, the terro[u]r of that fearefull interminatio[n], Damnabitur Hee that beleeueth not shalbe damned/

1 Part an sitFirst then, it is wth in this Credederit that is it is matter of Faith, yt such a Comission there is that God hath established meanes of Salvation prepagac[i]on of his Gospell heere where is then the Roote of this Faith from whence springes it! Is there anye such thinge write in the harte of man, that God hath proceeded soe, certeinelye as it is in Agendis in those thinges, wch wee are bound to doe. wch are all compr[e]hended in the decaloque, in the Ten Comaundements, there is nothing written there in those Stone Tablets, wch was not writ before in the hearte of man exemplifie in that Co[m]mau[n]demt, wch seemed to be most remou[e]d from naturall reason; which is the observing of Reasone the Saboath, yet even for that, man naturallye findes this holye impression, and religious instinct in his hearte. That there b must be an outward worship, and a certayne tyme supposed for that outward worshipp: of that God, that hath made and pr[e]served him and that is ye substance, and morall p[ar]te of yt Comau[n]demt of the Saboath, As it is in Agendis, all things that all men are bound to doe all men haue meanes to knowe And as it is in spira[n]dis in petendis of those thinges wch man maye hope for at gods hands or praye for from him, there is a knoweledge imprintes in mans heart too (for the Lords prayer is an
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Abridgemt of all these, and exemplifie this allsoe in that petition of the Lords Prayer, wch maye seeme to be most removed, That wee must forgiue those whoe haue trespassed against vs, yet even in yt; everye naturall man maye see, that there is noe reason for him, to looke for forgiuenes from god, whoe can and maye iustlye come to an imediate execuc[i]on of vs, assone as wee haue offended him if wee will not forgiue another man, whom wee cannot execute, but must implore ye lawe, and the Magistrate to revenge o[u]r quarrell, As it is in Agendis as it is in Petendis, Soe it is in Credendis, all thinges that all men are bound to beleeve, all men haue meanes to know. This then, yt god hath established meanes of Salvation heere, being inter Credenda (for he that beleeves not this shall be damned) Man hath thus much evidence of this in nature, that by naturall reason wee knowe that, that god wch must be worshipped hath declared how he will be worshipped, and soe wee are led to seeke his reveal’d and manifest’d will, and thats noe where to be fou[n]d but in the Scriptures. Soe that when all is done, the 10: comaundements, The sum[m]e of all that wee are to doe, The Lords prayer the sum[m]e of all that wee are to aske, And the Apostles Creed ye sume of all that wee are to beleeve, are all but declaratorye. The same thinges are first written in mans hearte, though dimelye and Subobscurelye, and then the same thinges are extended and shedd in a brighter beame, in every leafe of the Scripture, And the same thinges are recollected againe in-to the Tenn Commaundets, into the Lords Prayer, into the Apostles Creede, that wee might see them alltogither, The knowledge wch we haue in nature is the Substance of all; as all matter, heaven & Earth were created in the begin[n]ing, and then, the further knowledg wch wee haue in the Scriptures; is as that light wch god created after, for as by that light men distinguished p[ar]ticuler creatures. Soe by this light of the Scriptures, we deserne our p[ar]ticule duties. And after this As in the Creation, all the light was gathered, into the body of the Sunne, when yt was made, Soe all, yt is writte[n] in our hearts radically and diffused in the Scriptures, more extensivelye is reamassed, and dreduced, to the Comau[n]dements, to the Lords prayer, and to the Creede. The hart of man is Cant: 4: 12:Hortus, it is a garden, A Paradise, whereas that is wholesome, and all that is delightfull growes, but it is Hortus conclusus a Graden that wee o[u]r selves haue walked walked in. It is fons a Fountaine, where all knowledge springes but fons Signatus, a Fountaine that our corruption hath sealed vpp, The harte is a Booke legible enough and intelligible, in it selfe, but wee have soe interlyned, yt booke wth impertinent knowledges. And soe clasp’d vp that booke, for feare of reading our owne historye, our owne Sinnes, as that wee are the greatest strang[e]rs, and ye least conversant, wth the examination of o[u]r owne hearts; There is then Mirrhe in this Garden but wee cannot smell it; And therefore, All thy Garments smell of Mirrhe, Sayes psal: 45: 8: Davyd, That is Gods Garments, those Scriptures in wch god
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hath apparrelled and exhibited his will, thy breathe the Balme of the East, the Savio[u]r of liffe, more discernable vnto vs. Cant: 1: 13: But after that too, there is facilus Mirrhæ a bundle of Mirrhe togither fasciculus Angendoru[m], a whole bundle of those things wch wee are bound to doe, in the Tenn Comaundemts: fascitulus petendoru[m] a whole bundle of those thinges wch wee are bound to praye for, in the Lords prayer, and fasciculus credendoru[m] a whole bundle of those thinges, wch wee are bound to beleeue in the Apostles Creed, And in that last bundle of Mirrhe in that Creed is this p[ar]ticuler, vt Credamus hoc, That wee beleeve this, That god hath established meanes of Salvac[i]on here,

vbi In that bundle of Mirrhe where lyes this yt must necessarilye be beleeved, This Comission in that Article Credo Ecclecia[m] catholica[m]. I beleeve ye holye Catholicke Church, For till I come to that graine of Mirrhe, I haue not the Savo[u]r of life, lett mee take in the First graine of this bundle of mirrhe, the first Article Credo in deum patrem, I beleeve in god ye Fath[e]r, by that I haue a being, I am a Creature; but soe is a co[n]temptible worme, and soe is a venimous Spider as well as I, Soe is a Stinking weed, and soe is a Stinging nettle as well as I, So is the Earth it selfe, that wee tread vnder our Feete, and soe is that ambitious Spirritt, wch would haue bene as high as god, and is lower then the lowest, the Divill himselfe is A creature, as well as I; I am but that, by the first Article, but a creature; And if were better, if I were not that, if I were noe Creature (considering howe I haue vsed my Creation) if there were noe more Mirrhe in this bundle then yt first graine. But take a greate deale of this Mirrhe togither, Christ is conceaved and borne, and crucified and dead and buried and risen and ascended there’s some savour in this, but yet, if when he shall come to Iudgemt I must carry into his pr[e]sence a monstrous Conscience and an vglye Face in wch his Image, by wch he should knowe mee is vtterlye defaced, All this mirrhe of his merritts, and his mercyes, is but a savo[u]r of death vnto death, vnto mee, Since I that knowe the horro[u]r of myne owne guiltynesse must knowe too, that whatsoever he be to others, he is a iust iudge, and therefore a condemnying Iudge to mee, If I gett further to the Creed in Spiritu[m] Sanctu[m], I beleeve in the holye Ghost, where shall I find him, I locke my dore to my selfe, and I throwe my selfe downe in the presence of my god, I devest my selfe of all worldlye thoughts, and I bend all my powers and faculties vpon god, as I thinke and sodainelye I finde my selfe, scattered, melted, fallen into vaine thoughts, into noe thoughts I am vpo[n] my knees, and I talke me thinke nothing, I depr[e]hend my selfe in it, I goe about to mend it, I gather newe forces, newe purposes to rise againe, and doe better and I doe the same thinge againe, I beleeue in the holye ghost, but I do not finde him, if I seeke him onelye in private prayer, But in Ecclesia, when I come to meete him in the Church, when I seeke him where he hath promised to be found, when I seeke
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him in the execution of that Comission, wch is purposed to o[u]r Faithe in this Texte, in his Ordinances, and Meanes of Salvatio[n], in his Church then instantlye the Savo[u]r of this Mirrhe is exalted and multiplyed to mee, not a dewe but a shower is powred out vpon mee. pr[e]sentlye followes Com[m]unio Sanctoru[m], The Co[m]munion of Saints the assistance of the millitant and triumpha[n]t Church in my behalfe, and pr[e]sentlye followes Remissio pecatoru[m] the remission of Sinnes, the puryfying of my Conscience, in yt water wch is his bloud, Baptisme, and in that wine wch is his bloud ye other Sacrament, And pr[e]sentlye followes Carnis Resurrectio, A resurrection of my bodye becomes noe burthen to mee, my body is better nowe, then my Soule was before, and even heere I haue a Goshen in my Egipt, in corruption in the mydst of my du[n]ghill, Spirritt in the mydst of my flesh, heaven vpon Earthe, & pr[e]sently followes: uita æterna, liffe everlasting, This liffe of my body shall not last ever, p[er]chance not to put the last word to this sentence, the liffe wch my Soule shall haue in heaven, shall not last ever such, as it is at first, for it shall receave an addic[i]on of Ioye and Glorye, in the resurrection of our bodyes in the Consumation. When the Wind bringes a River to any lowe p[ar]te of the banke, instantlye it overflowes the whole Meadowe, when yt winde wch blowes where he will, The holye Ghost leades an humble Soule, to the Article of ye Church to laye hold vpo[n] god, as god hath exhibited himselfe in his ordinances, instantlye he is surrounded, vnder the bloud of Christ Iesus and all the benefitts thereof, the Comunion of Saincts, the Remission of Sinns, the Resurrection of the bodye, and liffe everlasting are powred out vpon him, And therefore of this greate worke, wch God hath done, for man in applying himselfe to man, in ye ordinances of his Church St August Saies obscurius dixerunt Prophetæ August: de christo quam de Ecclesia. The Prophetts haue not spoken soe cleerelye of the p[er]son of Christ. For though St Hiero: interpretts hierom aright those wordes of Adam and Eue, Erunt duo in Carnem vnam they two shall be one fleshe to be aplyable to ye Vnion wch is betweene Christ and his Church (for soe St Paule himselfe applies them) yet Christ and his Church are all one, as a wiffe is (or at least it had wont to be soe) more easily found at home then the husband, Wee can come to Christs Churche, but wee can[n]ot come to him, the Church is a hill and yts a thing conspicuous naturallye: but the Church is such a hill, as maye be seene everye where. St Aug: askes his Auditorye in one of August: his Sermons doe anye of you knowe the hill of Olympus; And himselfe saies, in their behalfe none of you knewe it, no more sayes he doe those yt dwell at Olympus, knowe, Giddaha[m] vestru[m] some hill wch was about them, Trouble not thy selfe to knowe the formes and fashions of forrein and p[ar]ticuler Churches, neither of a Church in the lake, nor a Church vpo[n] seave[n] hills, but since god hath planted thee in a Church, where all things
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necessarye for Salvation and administred to thee, and where noe erronious doctrine (even in the Confession of o[u]r adversaryes, is affirmed and held, thats the hill, and thats the catholique Church, and there is this Comission, this Text meanes of Salvation sincerelye executed/

vndeWee are now come in o[u]r order to the 3d circu[m]stanciall branch, the vnde from whence, and when this comission yssued, in wch wee consider that since wee iustlye receave a deep impression from the wordes wch our freindes spake at ye tyme of their deathe, much more would it worke vpon vs if they could come and speake to vs after their death, you knowe wtLuk: 16: Diues said, Si quis ex mortuis; If any from the dead might goe to my brethren, he might bringe them to anye thinge Primitiæ mortuoru[m] the Lord of liffe, and yet the first Borne of the dead returnes againe after death to establish this commission vpon his Apostles, It hath therefore all ye formalities of a Stronge and valud Comission, Christ giues it ex mero motu meerelye of his owne goodnesse, he fore sawe noe mirritt in vs that moved him, neither was he moved by anye mans solicitac[i]o[n], for would it ever haue fallen into any mans harte, to haue prayed to the Father, that his Sonne might take our nature; and dye and rise againe, and settle a course vpon Earthe for o[u]r Salvation, if this had not first risen in the purpose of god himselfe, would any man ever haue solicited or prayed him to p[ro]ceed thus! It was ex mero motu out of his owne goodnes, and it was ex certa scientia he was not deceaved in his graunt, he knewe what he did. hee knewe this Comission should be executed in dispite of all heretiques & Tyrants that should oppose it. And as it was out of his owne will, and wthin his owne knowledge, Soe it was Ex plenitudine potestatis potestatu[m] hee exceeded not his power For Christ made this Comission then, when as it is expressed in the other Evangelist, he p[ro]duced ytMath: 28: 18: Evidence. Data est mihi, all power is given mee in heaven and Earth where Christ Speakes not of that power, wch hee had by his eternall generac[i]on; though even that power were giue[n] him, for he was Deus deo; God of God: nor he speakes not of yt power, wch was giuen him as man, wch was greate. But all that he had in the first minute of his conception in the first vnion of the two natures, devine and humaine togither. But yt power from wch he derives this Comission, is that wch hee had purchased wth his bloud, and came to by conquest Ego vici mundum, sayes Christ I haue conquered the world, and coming in by conquest, I maye establish what forme of gou[er]mt I will, and my will is to governe my kingdome, by this Comissio[n] and by theis Comissioners to the worlds end, to establish this meanes vpon Earthe for the Salvation of the world, and as it had all theis formalities of a due comission made without suite, Soe had it this allsoe, that it was duelye & authentically testifyed, for though this Evangelist, namd but the eleve[n] Apostles, to haue bene present & they in this Case, might be thought
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testes domestici, wittnesses that wittnesse to their owne, or to their mrs advantage, yet the opinion wch is most imbraced, is that this appearing of Christ, wch is intended, was that appearing, wch is spoken of by St Paule when he appeared to more then 500 at once, 1: Cor: 15: 6 Christ rests not in his Teste meipso as Princes vse to doe, and as he might haue done, best of anye, because there, were allwayes two more that testifyed wth him, the Father and the holy Ghost, hee rests not in calling some of his Cou[n]sell and principall officers to wittnes, as Princes haue vsed to doe but in Parlyamt of all States vper and como[n] house, Spirrituall and temporall, Apostles, desciples, and 500: Brethren, he testifyed this Comission. Whoe then ca[n] measure the infinite mercye of Christ Iesus to vs, wch begone not when he began by comming into this world, for wee were elected in him, before the foundac[i]on of the world nor ended not when he ended by going out if this world, for he returned to this world againe, when he had suffered soe much contempt and torment, that he might establish this obiect of our Faith, This wee are therefore bound to beleeve, A Comission A Church, an outward meanes of Salvatio[n] heere/

In wch Comission, being Come to the last of ye Circu[m]stantiall Quo Braunches. Thextent and reach of this Comission, wee finde that it is omni creatura, meanes of Salvatio[n] offered to every Creature, and yts larg enough wthout that wild extent, wch their St Frauncis giues it in the Romaine Church, whom they magnifye soe much, for that religious simplicitye, as they call it, whoe thought himselfe bound literallye by this Comission, to preach to all Creatures, and soe did, as wee see in his brutish homilyes, frater Asine, and frater Bos, brother Oxe and brother Asse and ye rest of his Spirrituall kindred. But in this Comission omnis creatura, every Creature is everye man; and to every man this Comissio[n] extends Man is called Omnis Creatura, everye Creature, as Eve is called Mater omniu[m] viuentiu[m], though she were but the mother of men, Gen: 3: 20: shee is called of all living, and other Creatures liue as well as man. Man is called eu[er]y Creature, as it is sayd Omnis caro, Gen: 6::12: All flesh had corrupted his wayes vpon Earth though this Corruptio[n] were but in man, and other were flesh as well as man. Man is everye Creature, saies Origen because in him Tanquam in officina origine omnes nature conflantur: because all Creatures were, as it were, melted in one Forge, and powdred into one Mould, when man was made: For theis being all the distinctions wch are in all Creatures. A meere being wch Stones, and other inaminate creatures haue, and then liffe and growth, wch trees and plants haue, and after that sence & feeling, wch beasts haue, and lastlye reason and vnderstanding wch Aungells haue, Man hath them all, and soe is every Creature saies Origen. He is soe too sayes Grego: quia omnis creature differencia Gregorye in hoie because all the quallityes & prop[er]ties of all other Creatures how remote & distant how contrarye soe ever in them selves, yet meete in man. In man if he be a Flatterer you shall finde the groueling of a Snake, and in man if he be Ambitious you shall find the high flight and & pearching of ye Eagle, in a voluptuos Sensuall man you shall finde the Earthlynes of his hogg, And in a licentious man, the intemperance & distemp[er] of the Goate, ever lustfull & ever in A Fever, ever in Sickenesse contracted
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by that Sinne and ever in a desire to p[ro]ceed in that Sinne, & soe man is every Creature sayes Gregorie. But he is espetiallye soe Saies StAugustine August: Quia omnis creatura propte ho[m]i[n]em. All Creatures were made for man, Man is the end of all, and therefore man is all, sayes August: Soe that the two Evangelists haue expressed one another well, For those whom this Evangelist St Marke, calls all Creatures, St Mathew, calls Omnes gentes all nations. And soe that wch is attributed to Christ by waye of prophesye It is a Small Matter, yt thou Esay 49: 6: shouldest be my Servant to raise vp the Tribes of Iacob & to restore the preserued of Israell. I will allsoe giue thee for a light to the Gentiles that thou mayst be my Salvation vnto the ends of ye Earth that wch is attributed to Christ there, is fullfilled in this Com[m]issio[n] given by Christ here. In wch wee rather admire, then goe about to expresse, his vnexpressible mercye, whoe had that tendernesse in his care, that he would provide man, meanes p[ro]portionable to man, visible, and audible meanes of Salvation in a Church, and then yt largnesse in his care, as that he would in his tyme imparte it to all men; for else how had it come to vs, And soe wee passe from the Circumstances of the Comission to the substance it selfe.

This is expressed in three Accons. First Ite predicta goe and preach the Gospell, and then Baptizate, Baptise in the name of the Father Sonne and Holye Ghost; And Docete Seruare, teach them to obserue all thinges, wch I haue comaunded you. For that Hoc wch is implyed in this Texte, reaches to all that, as well, qui non crediiderit Hoc he that beleeves not this, is wth in the penaltye of this Texte The first of these three, is the ordinance and instituc[i]on of preaching the gospell, the Second is, the Administrac[i]on of both Sacramts (as wee shall See anone) and the third is, the provocation to a good liffe wch is in example, as well as in preachinge. First preach the gospell, that is, plant the roote, Faith, then administer the Sacramts, water it, Chirrish it, fasten & settle it wth that Seale and then p[ro]cure good workes, the blessed fruite of this Faith and this Sacraments/

predicate First then Qui non crediderit he that hath this Apostleshipp the ministerye of Reconcilliac[i]on, he that is a commissioner for theis new buildings to erect the kingedome of god, by the gospell, and does not beleeve & shewe by his practise, that he beleeves himselfe to be bound to preach, he is vnder the penaltye of this Text, when therefore the Iesuit Maldorat pleases himself Math: 28: soe well, that as he sayes, he cannot chuse but laugh, when the Calvanists satisfye themselves in doing that duetye, that they doe preach, for sayes he Docetis, Sed nemo misit, you doe preach, but you haue noe calling, if it were not to serious a thing to laughe at, would he not allowe vs to be as merrye, and to saye Misse estis, sed non docetis, perchance you maye haue a calling, but I am sure you doe not preach; for if wee consider they practise, their Secular Clergye, wch haue the Care of Soules, in p[ar]ishes, doe not preach, and if wee consider their lawes & Cannons; their Regular Clergye their Monkes, and Fryers, should not preach chippinas de are monast abroad out of their owne Cloysters; and preaching was soe farr out of vse amongst them, as that in theise latter ages vnder Innocent the third they instituted ordinem prædicantiu[m] an order of preachers, as though their had bene noe order for preaching in the Church of God till wth in theise 400: yeares.
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Wee see by their Patent for preaching, what the cause of theire instituc[i]on was, It was because those whoe preached then yeHumiliati, were vnlearned, and therefore they thought it not amisse, to appoint some learned men to preach; The Bishopps tooke this ill, that anye should haue leave to preach in their diocesse, and therefore they had newe Patents, to exempt them from the Iurisdicc[i]on of the Bps & libertye to preach everye where, Modo non vellicent papam, as long as they said nothinge against the Pope. It is therefore but of late yeares, & indeed especiallye since the Reformation began, yt thexa[m]ple of others hath brought them to a more ordinarye preaching. Whereas the penaltye of this Text lyes vpon all them all, whoe haue yt calling and doe it not. And soe it does vppo[n] them too, whoe doe not beleue that they are bound to seeke their Salvation from preaching, from that ordinance and instituc[i]on, I cannot Remember, that in any historye for matter of fact, nor in the framing or instituc[i]on of anye State for mater of Lawe there hath even been such a law, or such a Practise, as this of preaching. Everye where amongst ye Gentils, (perticulerlye amongst the Romans) where it was a publicke office to be Conditor precum according to emergent occasions, to make Collects & Prayers for the publique vse) wee finde some resembla[n]ce some representac[i]on of our Comon prayer or Leturgie, and in their oblations and expiac[i]ons some Resemblance of our Sacramts, but noe where any resemblance of our preaching, Certeyne An[n]iversary Panyayriques they had in Rome, wch were Coronac[i]on Sermons, but all those but Civill Commemoracons. But this instituc[i]on of keeping the people in a continuall knowledge of their Religious dutyes, by continuall preaching, was onlye an ordinance of god himselfe, For gods owne people for after that in the wisedome of God, the world by wisedome knewe not God. it pleased god (sayes the Apostle) by the foolishnes of preachinge, to saue them 1: Cor: 1: 12: that beleeve, what was the firmer wisedome of God, yt could not saue man: It was two fould. First, God in his wisedome manifests Rom: 1: 20: a waye to man to know ye Creato[u]r by the Creature. That the invisible thinges of him might be seene by the visible. And this gratious and wise p[u]rpose of God, tooke noe effect, because man beinge brought to the Contemplac[i]on of the Creature, rested & dwelt vpon the beautye and dignitye of yt, and did not passe by the Creature to the Creato[u]r. And then gods wisedome was further expressed in an other waye, when god manifested himselfe to man in his worde, in the lawe, and in the Prophetts, and then man resting in the letter of the lawe, and going noe further, not discerning the Sacrifices of the lawe to be Types of the death of Christ Iesus, nor the purpose of ye Prophets, to be to direct vs vpo[n] that Messias, that Redeemer, Ipsa quæ per prophetas locuta est sapientia Sayes Clement, ye wisedome Clemt Alex of god in the Mouth of the Prophetts, could not saue man, And then when the wisdome of nature, and the wisedome of the lawe, the wisedome of Philosophers, and the wisedome of Scribes, became defectiue, and insufficient, by mans p[er]u[er]snes, god reparr’d and supplyed it by a newe waye, but a strange waye, by the foolishnes of preaching, for it is not onlye to the subiect, to the matter, to the doctrine, wch they were to
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preach, that this foolishnes is referred: To preach, Glorye, by adhæring to an inglorious p[er]son, lately executed for Sedic[i]on, & blasphemye, to preach Salvation from a p[er]son whom they Sawe vnable to saue himselfe fro[m] the gallowes, To preach ioye fro[m] a p[er]son, whose Soule was heavye to the Death. This was Scandalu[m] 1: Cor: 1: 23: Iudai, saies the Apostle, even to the Iewes, whoe were formerlye acquainted, by their Prophetts, yt some such thinges as these should deface their Messias, yet for all this pr[e]paration it was Scandalu[m] the Iewes themsleves were Scandelized at it, it was a Stu[m]bling blocke to the Iewes, but Græcis Stultitio sayes the Apostle there the Gentilles thought this Doctrine a meere foolishnes. But not onelye the matter, but the manner, not onlye the Gospell but eve[n] preaching was a foolishnes in the eyes of man, for if such p[er]sons as the Apostles were, heires to noe reputac[i]on in the State, by being derived from greate Familyes, bredd in noe vniu[er]sityes, nor sought too for their learning, p[er]sons not of the Civilest educac[i]on, Sea-Men, Fisher-Men. nor of the honestest p[ro]fessions Mathew a Publicane, if such p[er]sons should come into our Streets, and Porches, and preach (I doe not saye such Doctrine as theirs Seemed then) but if they should preach at all, should not wee Acts 2: 13: thinke this a meere foolishnes. did they not mocke ye Apostles and saye they were drunke as earlye as it was in the morning Did not these two Sects of Philosophers, whoe were as farre Acts 17: 18: distant in opynions as any two could bee, the Stoiques & the Epicuræans concurre in defaming St Paule for preaching whe[n]1: Cor: 1: 25: they call’d him Semini verbiu[m], a babling & prating fellow! But the foolishnes of god is wiser then man, sayes that Apostle; and out of that wisedome. God hath shutt vs all vnder ye penalty of this Text; if wee that are preachers doe not beleeve, yt it is our dewtye to preach, if you yt heare, doe not beleeve, yt this preaching is the ordinance of god, for ye Salvatio[n] of o[u]r Soules,

Euangeliu[m] This then is matter of Faith that preaching is ye waye and this is matter of Faithe too, that, yt wch is preached must be matter of Faith, For the Comission is, Prædicate Euangeliu[m], preach but preach the gospell. And that is First Euangeliu[m] solum, preach the gospell onlye, add nothing to ye gospell, and then Evangeliu[m] Totum, preach the gospell entirelye defalte nothing, forbeare nothing of it. First then wee are to preach, you are to heare nothing but the Gospell: & wee may neither post date our Comission, nor interlyne it; nothinge is gospell nowe wch was not gospell then, when Christ gaue his Apostle this Comissio[n]. As noe man can serue God & Mam[m]o[n], Soe noe man can preach those thinges wch belongs to ye filling of Angels roomes in heaven, and those thinges wch belonge to the filling of ye Popes Coffers at Rome wth Angells vpo[n] Earthe, for that was not gospell when Christ gaue this Commission. And did Christ treate his Apostles, as ye Bishopp of Rome treats his Cardinalls, cum clausura oris! he makes them Cardinalls & shutts their Mouthes: They haue Mouthes but noe Tounges: Tounges but noe voyce, they are Iudges, but must giue noe Iudgment, But Cardinalls but haue noe interest
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in the passage of buisnes, till by a newe favour he open theire Mouthes againe, Did Christ make the Apostles his Embassadors, and promise to send their instructions after them. did he giue them Comission and pr[e]sentlye after a supersedeous vpon it, that they should not execute it! did he make a Testamt, or will & referr all to future sechedules, and Codiciles, did he send them to preach the gospell and tell them, you shall knowe the Gospell in the Epistles of the Pope and their decretalls hereafter! you shall knowe the Gospell of deposing Princes heereafter in ye Cou[n]cell of Lateran! and the Gospell of deluding Heretiques by safe Co[n]ducts in the Cou[n]cell of Constance hereafter! And the gospell of Creating of newe Articles of the Creed in the Cou[n]cell of Trent hereafter! If soe, there was some reason for Christs desciples, to thinke when Christ said verelye I saye vnto you, there are some heere, wch shall not tast death till they see the Sonne of man come in glorye, that he spoke, & meant to be vnderstood literallye: that neither Iohn, nor the Rest of the Apostles, should ever dye, if they must liue to preach ye Gospell, and the Gospell could not be knowne by them, till thend of the world. and therefore it was wiselye donne in the Romaine Church to giue over preaching, Since the preaching of the Gospell (that is) nothing, but the gospell, would haue done them noe greate good to their Ends, when all their preaching was come to bee nothinge, But declamac[i]ons of the vertue of such an Indulgence and then a better indulgence, then that, to morrowe and everye daye a new markett, of better & fuller indulgences, when all was but an extolling of ye Tendernes, & the Bowells of {Com}passion in that Mother Church, who was content to set a price, and a small price vpon every Sinne, Soe yt if David were vpon the Earth againe, and then when ye p[er]secuting Angell had drawne his Sword, would but send an appeale to Rome, at that price he might haue an inhibic[i]on against that Angell and haue leave to number his people, lett god take it as hee list, Naye, if Sodome were vpon the Earth againe, and ye Angell readye to sett fire to that Towne, if they would send to Rome they might purchase a Charter even for that Sinne (all though p[er]chau[n]ce they would be loath to lett that Sinne passe over their Hilles, But not to speake anye thinge wch maye savo[u]r of Iest, or Leuity, in soe serious a Matter, and soe deplorable a State, as yir preachinge was come too, wth humble thankes to god yt wee are delivered from it, and humble prayers to God, that wee never returne to it nor towards it, Let vs Cheerefullye, & Consta[n]tly continue this dewtye of preaching and hearing the gospell, the Gospell onelye and not traditions of Men/

And the next is, of all the Gospell: nothing but it, and yet all it; add nothing defalte nothing: for as the lawe is, Soe is the Gospell: Res Integra, a whole peece, and as St Iames saies of the integritye of the lawe, whosoever shall keepe the whole Lawe and offend in one pointe; hee is guiltye of all,
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Soe he that is affraid to preach and he that is loath to heare /all/ the Gospell: he preaches none. he heares none. And therfore if that imputac[i]on, wch the Romaine Church layes vpo[n] vs, were true That wee teach noe falshood, but doe not teach all ye truthe we did lacke one of the true markes of the true Church, that is, the preaching of the Gospell; For it is not that if it bee not /all/ that. Take therefore the gospell as wee take it fro[m] the Schoole. That is Historia and vsus. The Gospell is the historye of the Gospell, ye proposing to yo[u]r vnderstanding, all yt Christ did, and it is the applycac[i]on of the Gospell, ye proposing to yo[u]r Faith, that all that he did he did for you. And then if you harken to them, whoe tell you, that Christ did that, wch he neu[er] did, that he came in when the doores were shutt, Soe that his bodye passed through the very bodye of the Timber thereby to aduance their doctrine of transubstantia{tio[n]}, or that Christ did that, wch he did to another end, then he did it, yt when he whipped the buyers and sellers out of the Temple, he exercised a secular power and Sou[er]aignitye over the world, and thereby established a Sou[er]aignetye over Princes, in his Vicar the Pope, These men doe not preach the gospell, because the Gospell is Historia et usus, the truth of the historye, and of the applycation, and this is not the truthe of the historye. Soe allsoe, if you harken to the[m], whoe tell you that though the bloud of Christ be sufficient in value, for you and for all, yet you haue noe meanes to be sure that he meant his bloud to you, but you must passe in this world, and passe out of this world in doubt; and tis well, if you come to purgatorye, and be sure, there theis men preach not the gospell, because the gospell is Historie, and the vse, and this is not the true vse. Thus it is if wee take the Gospell fro[m] the Schoole, but if yee take it from the Schoole Master, from Christ Luke 24: 47: himselfe the Gospell is Repentance and Remission of sinnes, should be preached in his name. If then they will tell you, yt you need noe such Repentance for a Sinne, as amounts to A Contrition to a Sorrowe, for hauing offended God, to a Detestatio[n] of the Sinne, to a Resoluc[i]on to committ noe more. but that it is inough to haue an Atric[i]on, a Servile feare & sorrowe, yt you haue incurred the Torments of hell, or if they will tell you, yt when you haue had this Attric[i]on, that the Cloudes of Sadnes, and of desection of Spirritt & haue mett and beate in yo[u]r Consciences, and that the Attric[i]on and allision of those Cloudes, haue brought forth A thunder, a fearefull apprehension of gods Iudgmts vpon you, and when you haue yo[u]r Contrition too, yt you haue purged yo[u]r Soule in an humble Confession, and let yo[u]r Soule bloud wth a true sharpe remorse & Compunction for all Sinnes past and put that bleeding Soule into a bath of repentantce teares, and into A bath of bloud, the bloud of Ch: Iesus in the Sacramts, and feele it fainte and languish there, and receaue noe assurance of remission of Sinnes, can yet levye noe fine, that shall conclud god; But that god will still incumber you wth yesterdayes Sinnes to morrow They doe not preach the gospell, if they preach not all ye Gospell, and the Gospell is repentance & remission of Sinnes, the
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necessitye of repentance and the assurednesse of remissio[n]of goe together/

Thus farr the Crediderit is Carryed there is A Baptizate Waye vpon Earth to Salvation and preaching is that waye; yts the manner; and the matter is the gospell, onelye the gospell, and all the Gospell, and then the Seale is the Administration of the Sacramts as wee said at first of both Sacraments, of ye Sacrament of Babtisme, there can be noe question for that is litterally, & directly wth in the Comission, Goe and baptise and then Qui non Crediderit, nor onlye he yt beleeves not when it is donne; but he that beleeves not that this ought to be done shalbe damned. Wee doe not ioyne Baptisme to Faith. Tanq[uam] dimidiatam Salutis causa[m] as though baptisme were equall to Faith, in the matter of Salvatio[n]; for Salvation maye be had in divers cases by Faithe, wthout Baptisme, and in noe case by Baptisme wthout Faith. Neither doe we say, that in this Comission to the Apostles. The Administration of Baptisme is of equall oblation vpon the minister as preachings, That he maye be aswell excusable, if he never preach, as if hee never baptise, Wee knowe St Peeter comaunded Cornelius & his Familye Acts 10: vlt to be baptised, wee doe not knowe that he baptized any of them wth his hand. Soe St Paule saies of himselfe, that baptising was not his principall function. Christ sent not me to Baptise but to1: Cor: 1: 17: preach the Gospell, sayes hee in such a sence as God sayes by Ieremy 7: 22: I speake not vnto you Fathers, nor comaunded them, conc[er]ning burnt offerings. but I said obaye my voyce. Soe St Paule saies he was not sent to baptise; God Comaunded our Fathers obedience, rather then Sacrifice, but yet Sacrifice too and he comaunds vs preaching rather then baptizing, but yet baptising too. For as it is true. In Aultis, in p[er]sons wch are come to yeares of discretion wch StIierom Ierome saies fieri non potest. It is vnpossible to receaue the Sacrament of Baptisme. Except the Soule haue receaved Sacramentum fidei the Sacrament of Faithe, that is the word preached: except he haue bene instructed & Catechized before; Soe there is noe necessitye of Baptisme after, for there are not any oth[e]r meanes of Salvation that god hath manifested to his Church. And therefore Iohn 3: 5: quos deus coniunxit those wch god hath ioyned in this Comissio[n], let noe man sep[ar]ate; except a man be borne againe of water and the Spirrit he cannot enter into the kingdome of heaven, let noe man read that place disiunctiuelye or water or the Spirrit, for their must be both. St Peter himselfe knewe not how to sep[ar]ate the[m]. Re and be Baptised euerye one of you saies hee, for, for any one, ytActs 2: might haue beene, and was not Baptiz’d, St Peter had not that Seale to plead for his Salvation

The Sacramt of Baptisme then is wth in this crediderit Eucharistia It must necessarye be beleeved to be necessarye for Salvatio[n]. But is the other Sacrament of the Lords supper soe too! Is that wthin this Comission! Certeinlye it is, at least wth in the equitye, if not wth in the letter, pregnantlye imployed, if not litterallye expressed. For thus it stands, they are comaunded to teach all thinges, yt Christ had Comaunded them: And then St Paule saies I haue receaued Math: 28: vlt of the Lord that wch allsoe I delivered vnto you, that the Lord Iesus tooke bread &c/ And soe he p[ro]ceeds wth the instituc[i]on of ye Sacramt, & then he adds yt Christ said, doe this in remembra[n]ce 1: Cor: 1: 23: of mee: wch is not onlye remember mee when you doe it, but doe
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it that yee maye remember mee, as well the receaving the Sacrament, as the worthye receaving of it, is vpon Comaundmt. In the Primitye Church there was an erronious opinion of such an absolute necessitye in taking this Sacrament, as that they did giue it to p[er]sons when they were dead: A Custome wch was growne Soe comon as that it needed A Canon of Cou[n]cell to restrayne it, But the giving of this Sacramt to Carthage 3: Ca.: 6 Children newlye baptised, was soe generall even in pure tymes, as yt wee see soe great Fathers as Cyprian, and August: scarce lesse then vehement for the vse of it: And some learned men in the reformed Church, haue not soe farre declind it but that they call it Catholica[m] Consuetudinem, A Catholique and vniu[er]sall Custome of the Church. But there is farr greater Strength both of naturall and spirrituall facultyes, required for the receaving of this Sacrament, then the other, But for those, whoe haue those faculties that they are nowe, or now should be able to discerne the Lords bodye, and their owne Soules besydes that inestimable and inexpressible comforte, wch a worthye receavour receaves as often as he receaves yt seale of his reconciliat[i]on to god, Since, as baptisme is Tessera Christianoru[m], I know a Christian from a Turke by that Sacramt: Soe this Sacramt is Tessera orthodoxoru[m]. I know a Protesta[n]t from a Papist by this Sacramt, It is a Service of God, and to his Church, to come frequentlye to this Comunion. For truelye (not to affright anye tender Conscience) I scarce see howe any man, can satisfye himselfe, that he hath said the Lords prayer, wth a good conscience if at the same tyme he were not in such a disposition, as that he might haue receaved the Sacrament too, for if he be in Charitye, he might receave, and if he be not he mocked allmightie god, & delude the congregac[i]on in say the Lords prayer/

docete Seruare There remaynes yet one branch of this parte Docete Seruare preach the Gospell, administer the Sacraments, and teache them to practise and doe all this. how comes matter of Facte to be matter of Faith, thus; Qui non crediderit he that does not beleeve that he is bound to liue well, as well as to beleeve aright, Is wth in the penaltye of this Text, it is soe wth vs, & it is soe wth you too; Amongst vs he that sayes well, presents a good Text, but he yt liues well a good Coment vpon that Text, As ye best Texts yt wee can take to make sermons vpon, are as this Text is, some of the wordes of Christs owne Sermons; Soe the best Argumts yt we can proue our selves by Sermons by is our owne liffe, The whole weeks conversation is a good pa.raphrase vpon the Sundayes sermon It is to soone to aske when the Clocke strikes Eleven. Is he a good preach[e]r, I haue but halfe his Sermon then; his owne liffe is the other halfe, and it is tyme enough to aske the saterday after whether ye Sundayes preach[e]r, preach well or noe, for he preaches but poorelye, yt makes an ende of his Sermon vpon Sundaye: if wee saye well and doe ill, wee are soe farr fro[m] the’xample of gods Children, wch built wth the one hand and fought wth the other, as yt if wee doe build wth one, wee pull downe with the other, not onlye our owne but other mens buildings too. for the ill liffe of p[ar]ticuler men, reflects vpon the function & ministerye in generall. And as it is wth vs. If wee divorce our wordes, and our workes. Soe it is wth you, if you divorce yo[u]r Faith, and yo[u]r workes. God hath his Comissio[n] vnder seale preach & Baptise, God lookes for a returne of this Comissio[n] vnder seale too, beleiffe & bring forth fruite worthy of beleife. The way yt Iacob sawe to heaven was a Ladder, It was not a faire an Easye August: Start-case yt a man might walke vp wthout anye holding: but Manibus innitendum Sayes St August in the waye to Salvac[i]on, there is vse of hands, of accons of good workes, of a holye liffe. Seruate omnia doe all that is comau[n]ded, all that is wth in the Comission If yt seeme August: impossible doe wt you can, & you haue done all, for then is all this done. cu[m] qd non fit ignoscitur, when god forgiues yt wch is left vndone, but god forgiues none of yt wch is left vndone, out of a willfull & vincible
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ignorance. And therefore search thy Conscience, & then Christs Comaundemt enters Serutamini Scripturas search ye Scriptures. for till then as long as thy Conscience is foule it is but an illusion, to appr[e]hend any peace, or any Comforte in any sentence of the scriptures, many promise of the Ghospell: search thy Conscience, emptye that, and then search the Scriptures, & thou shalt finde abundantlye enough to full it wth peace and Consolac[i]on. for this is ye sum[m]e of all the Scriptures Qui non Crediderit hoc, he yt beleeves not this. That he must be saved by hearing the word preached by the receaving of ye Sacraments, and by working according to both, is wth in the penaltye of this Text Damnabitur he shall be Damned

Damnabitur he shall be damned howe knowe wee yt! many 2: parte persons haue power to condemne wch haue not power to pardon: but gods word is evidence enough, for our p[ar]don, & absoluc[i]on, much more then for our Condemnation; & heere wee haue gods word for it. If that were not enoughe wee haue his oathe for it in another place, God had sworne yt there are some, which shall not enter into this rest, & to whom did he sweare that. heb: 4: 3: Saies St Paule, but to them yt beleeved not. God cannot lye, much lesse be forsworne, and god hath said, & sworne. Damnabitur. he that beleeveth not shall be damned, he shalbe, but when? does anye man make hast! though that be enough wch St Chrisostome saies it is all one when yt begins wch shall Chrsostome never end. yet the tence is easilye changed in this case from Damnabitur to Damnatur For he that beleeueth not is condemned allreadye, But whye Ioh: 3: 18: should hee be soe! condemned for a negatiue, for a priuatiue! Heere is noe opposition, noe affirming ye contrarye, noe seducing or diswading other men yt haue a mynde to beleeve, That’s not enough, for he yt beleeueth not God, 1: Ioh: 5: 10: hath made god a Lier, because he beleeveth not the Record yt god gaue of his Sonne. heere is the Condemnatio[n] wee speake of, as St Iohn Saies, Light was presented; and they loued darknes: Soe that howsoever God Ioh: 1: proceed in his vnsearchable Iudgemts wth the heathen, to whom ye light & name of Christ Iesus was never pr[e]sented. Certeinlye wee to whom the Gospell hath bene soe freelye, and soe fullye preached, fall vnder ye penaltye of this Texte, if wee beleeve not, for wee haue made god a Lyer in not beleeving the Record he giues of his Sonne,

That then there is Damnation, and whye it is, & when it is, is cleere enough, but what this damnation is, neith the toung of good Angells, yt knowes damnation by the contrarye, (by fruition of Salvatio[n]) nor ye tounge of badd Angells, whoe knowes damnation by a lame[n]table experience, is able to expresse it, A man maye sayle soe at Sea, as yt he shall haue layd the North poole flatt, yt shalbe fallen out of Sight, and yet he shall not haue raysed the South Poole, hee shall not see that. Soe there are thinges, in wch a man maye goe beyond his reason, & yet not meete wth Faith neither, of such a kind are those thinges wch concerne ye Loralitye of hell, & ye Materialitye of ye  Tormts thereof For yt Hell is a certeine & limited place begin[n]ing heere & ending there, and extend noe farther, or yt ye Tormts of hell be materiall & Elementarye Tormts wch in naturall consideration can haue noe p[ro]portio[n], nor affectio[n], nor applyablenes to the Tormenting of a Spirritt, of a Soule, theis things neither settle my reason, nor blind my Faith, neither opinion doth soe comaund o[u]r reason, but that p[ro]pable reasouns maye be brought on the other syde, Neither opinion doth soe comaund our Faith but that A man may be saved though he thinke the Contrarye, For in such points it is allwayes lawfull to thinke soe, as wee finde does most advance, & exalt o[u]r owne devotion & gods glorye in our estimation but when wee shall haue giue[n], to those wordes, by wch Hell is expressed in the Scriptures, ye heauiest Significations yt either the nature of those wordes can addmitt, or as they are Types & repr[e]sentac[i]ons of hell, as Fire and brimstonne, & weeping & gnashing, & darknes & ye worme, and as they are layd togither, in ye Prophetts (Tophel) that is, Hell is deepe & large! ther’s the Capacitye, Esay 30: 33: & content, Roome enough It is a pile of Fire and much wood (ther’s the durablenes of it) and the breath of the lord to kindle it, like a streame
[fol. 137v]
of Brimstonne (ther’s the vehemencye of itt) when all is done the hell of Hells, the Torment of Torments is, the everlasting absence of God, and the everlasting impossibilitye of returning to his pr[e]sence Horrendum est  saies the Heb: 10: 31 Apostle. It is a fearefull thinge to fall into the hands of the liuing Lord, yet there was a Case in wch David found and to fall into the hands of God to Scape the hands of men. Horrendu[m] est when Gods hand is bend to Strike, it is a fearefull thing to fall into the hands of the living God, is a Horror beyond our expression, beyond our Imagination. That God should let my Soule fall out of his hands into a bottomelesse pitt, and roll an irremoveable stone vpon it, and leave it to yt wch it findes there, wch is never imagined till it come thither, and never thinke more of that Soule, never haue more to do wth it That if that Providence of Gods yt Sudyes the liffe, and pr[e]seruation of everye weed & worme, And Ant, And Spider and Toud & Vyper, there should never any beame flowe out vpon mee; That, that god that looked vpo[n] mee, when I was nothing and called when I was not, as though I had been out of ye whombe, & deapth of darknes, will not looke vpo[n] mee nowe, when though a miserable & a banished & a damned Creature; yet I am his Creature still, & contribute some thinge to his glorye even in my damnatio[n], That that god whoe hath soe often looked vpon mee in my foulest vncleannesse, and when I had shutt out the Eye of ye daye, the Sunne, and the Eye of the night the Taper, and the Eyes of all the world, wth Curteines, & windowes, & dores, did yet see mee, and see in Mercye, by making mee see yt he sawe mee, and sometymes brought mee to a pr[e]sent remorce, & (for yt tyme) to A forbearing of yt Sinne, should soe turne him selfe from mee, to his Glorious Saints & Angells as yt noe Sainte nor Angell nor Christ Iesus himselfe, should ever praye him to looke towards mee, never remember him, that such a Soule there is. That, that God, whoe hath soe often said to my Soule, quare morieris whie wilt thou dye & soe often sworne to my vivet dominus as the Lord liueth. I would not haue thee dye, but liue. will neither let mee dye nor liue but dye an Everlasting liffe, and liue an everlastinge deathe. That yt God, who, when he could not gett into mee, by Standing & knocking, by his ordinarye meanes of entring, by his worde, his mercyes & his Iudgmts in that, hath shaked the house, th{is} Bodye wth Agues and Palsyes and sett this house on. fire wth feavers, & Colentures; and frighted the Mr of the house, my Soule, wth horrors, & heavy appr[e]hensions, and soe made an entrance into mee. should loose & frustrate all his owne purposes, & practises vpon mee, and leave mee & cast mee away, as though I had cost him nothinge, That this god, at last should let this Soule goe awaye as a Smoake, as a vapo[u]r, as a bubble, & yt then this Soule ca[n]not be a Smoake, nor a vapour nor a bubble, but must lye in darkenesse, as longe as the Lord of light is light it selfe, & never a sparke of yt light reach to my Soule. WtTophet is not Paradise, wt Brimstonne is not Amber, wt gnashing is not a Comforte, wt gnawing of ye worme is not a Tickling, wt Tormt is not a Marriage bedd to this damnation to be secluded Eternally Eternally, Eternally fro[m] this light of this god! Especiallye to vs; for as the perpetuall losse of that is most heavye, wth wch wee are best acquainted wth, & to wch wee haue bene most accustomed, soe shall this damnatio[n] wch consists in the losse of the sight & pr[e]sence of God be heavier to vs, the[n] others, because god hath appeared, soe gratiouslye & soe evidently & soe diversley to vs, in his Piller of Fire in ye light of p[ro]speritye, & in his Piller of Cloude in hiding himselfe for a while fro[m] vs; wee yt haue seene him in the Execution of all ye p[ar]ts of this Comission in his word, in his Sacramts, and in his good example, and not beleeved. shalbe further remou’d, from his sight in the next world, then they to whom he never appeared in this. But vincenti et Credenti To whom yt beleeves aright, & overcomes all Temptations to a wrong beleife. God shall giue ye Accomplishmt of fullnes, & fullnes of ioye, & ioye rooted in Glory, & Glorye Established in Eternitye; and this Eternitye is God; To him yt beleeues and overcomes. God shall himselfe in an everlasting pr[e]sence & Fruition/ Amen/

Finis of
A Sermon of Do: Duns
Lincolns I[nn]

PUBLISHING STATEMENT

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

TRANSCRIPTION NOTES

Transcription of sermons 1-15 by Emma Rhatigan.

Transcription of sermon 16 by Mary Morrissey

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

Manuscript description by Mary Morrissey.

Transcription coded by Sebastiaan Verweij.

THE MANUSCRIPT

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

MANUSCRIPT CONTENT

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PHYSICAL DESCRIPTION

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

HAND(S) DESCRIPTION

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

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

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