Eighty Sermons, miscellaneous · Sermon 76
SERM. LXXVI. Preached to the Earle of Carlile, and his Company, at Sion.
MARK. 16.16.
He that beleeveth not, ſhall be damned.
THe firſt words that are recorded in the Scriptures, to have been ſpoken by our Saviour, are thoſe which he ſpoke to his father and mother, then when they had loſt him at Jeruſalem,Luk. 2.49. How is it that you ſought me? knew yee not that I muſt be about my Fathers buſineſſe? And the laſt words, which are in this Euangeliſt recorded to have been ſpoken by him, to his Apoſtles, are then alſo, when they were to loſe him in Jeruſalem, when he was to depart out of their preſence, and ſet himſelfe in the heavenly Jeruſalem, at the right hand of his Father: of which laſt words of his, this Text is a part. In his firſt words, thoſe to his father and mother, he doth not rebuke their care in ſeeking him, nor their tenderneſſe in ſeeking him, (as they told him they did) with heavy hearts: But he lets them know, that, if not the band of nature, nor the reverentiall reſpect due to parents, then no reſpect in the world ſhould hold him from a diligent proceeding in that worke which he came for, the advancing the kingdome of God in the ſalvation of mankinde. In his laſt words to his Apoſtles, he doth not diſcomfort them by his abſence,Mat. 28.20. for he ſayes, I am with you alwayes, even unto the end of the world: But he incourageth them to a chearfull undertaking of their great worke, the preaching of the Goſpel to all Nations, by many arguments, many inducements, of which, one of the waightieſt is, That their preaching of the Goſpel was not like to be uneffectuall, becauſe he had given them the ſharpeſt ſpur, and the ſtrongeſt bridle upon mankinde; Praemium & poenam, Authority to reward the obedient, and authority to puniſh the rebellious and refractary man; he put into their hands the double key of Heaven, and of Hell; power to convey to the beleever Salvation, and upon him that beleeved not, to inflict eternall condemnation; He that beleeveth not, ſhall be damned.
That then which man was to beleeve upon paine of damnation,Diviſio. if he did not, being this Commiſſion which Chriſt gave to his Apoſtles, we ſhall make it our firſt part of this Exerciſe, to conſider the Commiſſion it ſelfe, the ſubject of every mans neceſſary beliefe; And our ſecond part ſhall be, The penalty, the inevitable, the irreparable, the intolerable, the inexpreſſible penalty, everlaſting condemnation, He that beleeveth not, ſhall be damned. In the firſt of theſe parts, we ſhall firſt conſider ſome circumſtantiall, and then the ſubſtantiall parts of the Commiſſion; (for though they be eſſentiall things, yet becauſe they are not of the body of the Commiſſion, we call them branches circumſtantiall) Firſt, An ſit, whether there be ſuch a Commiſſion or no; ſecondly, the Vbi, where this Commiſſion is; and then the Vnde, from whence this Commiſſion proceeds; And laſtly the Quò, how farre it extends, and reaches; And having paſſed thorow theſe, wee muſt looke back for the ſubſtance of the Commiſſion; for in the Text, He that beleeveth not, is implied this particle, this, this word this, Hee that beleeveth not this, that is, that which Chriſt hath ſaid to his Apoſtles immediatly before the Text, which is indeed the ſubſtance of the Commiſſion, conſiſting of three parts, Ite praedicate, goe and preach the Goſpel, Ite Baptizate, goe and baptize them, Itedocete, goe and teach them to doe, and to practiſe all that I have commanded; And after all theſe which doe but make up the firſt part, we ſhall deſcend to the ſecond, which is the penalty; and as farre as the narrowneſſe of the time, and the narrowneſſe of your patience, and the narrowneſſe of my comprehenſion can reach, wee ſhall ſhew you the horror, the terror of that fearefull intermination, Damnabitur, He that beleeveth not, ſhall be damned.
Firſt then, it is within this Credererit, that is, It is matter of faith to beleeve,1 Part. An ſit. that ſuch a Commiſſion there is, that God hath eſtabliſhed meanes of ſalvation, and propagation of his Goſpel here. If then this be matter of faith, where is the root of this faith? from whence ſprings it? Is there any ſuch thing writ in the heart of man, that God hath proceeded ſo? Certainly as it is in Agendis, in thoſe things which we are bound to do, which are all comprehended in the Decalogue, in the Ten Commandements, that there is nothing written there, in thoſe ſtone Tables, which was not written before in the heart of man, (exemplifie it in that Commandement which ſeemes moſt removed from naturall reaſon, which is the obſerving of the Sabbath, yet even for that, for a Sabbath, man naturally finds this holy impreſſion, and religious inſtinct in his heart, That there muſt bee an outward worſhip of that God, that hath made, and preſerved him, and that is the ſubſtance, and morall part of that Commandement of the Sabbath) And it is in Agendis, that all things, that all men are bound to doe, all men have means to know; And as it is in Sperandis, in Petendis, of thoſe things which man may hope for at Gods hand, or pray for, from him, there is a knowledge imprinted in mans heart too; (for the Lords Prayer is an abridgement of all thoſe, and exemplifie alſo this in that Petition of the Lords Prayer, which may ſeeme moſt removed from naturall reaſon, That we muſt forgive thoſe who have treſpaſſed againſt us, yet even in that, every naturall man may ſee, That there is no reaſon for him, to looke for forgiveneſſe from God, who can, and may juſtly come to an immediate execution of us, as ſoone as we have offended him, if we will not forgive another man, whom we cannot execute our ſelves, but muſt implore the Law, and the Magiſtrate to revenge our quarrell) As it is in Agendis, in all things which wee are bound to doe; As it is in Petendis, in all things which we may pray for, ſo it is in Credendis, all things that all men are bound to beleeve, all men have meanes to know.
This then, that God hath eſtabliſhed meanes of ſalvation, being Inter credenda, one of thoſe things which he is bound to beleeve, (for hee that beleeveth not this, ſhall be damned) Man hath thus much evidence of this in nature, that by naturall reaſon we know, that that God which muſt be worſhipped, hath ſurely declared how he will be worſhipped, and ſo we are led to ſeeke his revealed and manifeſted will, and that is no where to bee found but in his Scriptures. So that when all is done, the Ten Commandements, which is the ſum of all that we are to doe; The Lords Prayer, which is the ſumme of all that we are to ask; and the Apoſtles Creed, which is the ſumme of all that wee are to beleeve, are but declaratory, not introductory things; The ſame things are firſt written in mans heart, though dimly and ſub-obſcurely, and then the ſame things are extended, ſhed in a brighter beame, in every leafe of the Scripture; And the ſame things are recollected againe, into the Ten Commandements, into the Lords Prayer, and into the Apoſtles Creed, that we might ſee them al together, and ſo take better view and hold of them. The knowledge which wee have in nature, is the ſubſtance of all, as all matter, Heaven and earth were created at once, in the beginning; and then the further knowledge which we have in Scripture, is as that light which God created after; for as by that light, men diſtinguiſhed particular creatures, ſo by this light of the Scripture, wee diſcerne our particular duties. And after this, as in the Creation, all the light was gathered into the body of the Sunne, when that was made; ſo all that is written in our hearts radically, and diffuſed in the Scriptures more extenſively, is reamaſſed, and reduced to the Ten Commandements, the Lords Prayer, and to the Creed.
The heart of man is hortus, it is a garden, a Paradiſe, where all that is wholſome,Cant. 4.12. and all that is delightfull growes, but it is hortus concluſus, a garden that we our ſelves have walled in; It is fons, a fountaine, where all knowledge ſprings, but fons ſignatus, a fountaine that our corruption hath ſealed up. The heart is a booke, legible enough, and intelligible in it ſelfe; but we have ſo interlined that booke with impertinent knowledge, and ſo claſped up that booke, for feare of reading our owne hiſtory, our owne ſins, as that we are the greateſt ſtrangers, and the leaſt converſant with the examination of our owne hearts. There is then Myrrhe in this garden, but wee cannot ſmell it; and therefore, All thy garments ſmell of Myrrhe, Pſal. 45.8.ſaith David, that is, Gods garments; thoſe Scriptures in which God hath apparelled, and exhibited his will, they breathe the Balme of the Eaſt, the ſavour of life, more diſcernably unto us. But after that too, there is faſciculus Myrrhae, Cant. 1.13.a bundle of Myrrhe together, faſciculus Agendorum, a whole bundle of thoſe things which we are bound to doe, in the Ten Commandements; faſciculus Petendorum, a whole bundle of thoſe things, which wee are bound to pray for, in the Lords Prayer; and faſciculus Credendorum, a whole bundle of thoſe things, which we are bound to beleeve, in the Apoſtles Creed; And in that laſt bundle of Myrrhe, in that Creed, is this particular, Vt credamus hoc, That wee beleeve this, this, that God hath eſtabliſhed meanes of ſalvation here, and He that beleeveth not this, that ſuch a Commiſſion there is, ſhall be damned.
In that bundle of Myrrhe then,Vbi. where lies this that muſt neceſſarily bee beleeved, This Commiſſion? In that Article of that Creed, Credo Eccleſiam Catholicam, I beleeve the holy Catholique Church; For till I come to that graine of Myrrhe, to beleeve the Catholique Church, I have not the ſavour of life; Let me take in the firſt graine of this bundle of Myrrhe, the firſt Article, Credo in Deum Patrem, I beleeve in God the Father, by that I have a being, I am a creature, but ſo is a contemptible worme, and ſo is a venemous ſpider as well as I, ſo is a ſtinking weed, and ſo is a ſtinging nettle, as well as I; ſo is the earth it ſelfe, that we tread under our feet, and ſo is the ambitious ſpirit, which would have been as high as God, and is lower then the loweſt, the devill himſelf is a creature as well as I; I am but that, by the firſt Artiele, but a creature; and I were better, if I were not that, if I were no creature, (conſidering how I have uſed my creation) if there were no more Myrrhe in this bundle then that firſt graine, no more to be got by beleeving, but that I were a creature: But take a great deale of this Myrrhe together, conſider more Articles, That Chriſt is conceived, and borne, and crucified, and dead, and buried, and riſen, and aſcended, there is ſome ſavour in this; But yet, if when we ſhall come to Iudgement, I muſt carry into his preſence, a menſtruous conſcience, and an ugly face, in which his Image, by which he ſhould know me, is utterly defaced, all this Myrrhe of his Merits, and his Mercies, is but a ſavour of death unto death unto me, ſince I, that knew the horror of my owne guiltineſſe, muſt know too, that whatſoever he be to others, he is a juſt Judge, and therefore a condemning Judge to me; If I get farther then this in the Creed, to the Credo in Spiritum Sanctum, I beleeve in the Holy Ghoſt, where ſhall I finde the Holy Ghoſt? I lock my doore to my ſelfe, and I throw my ſelfe downe in the preſence of my God, I deveſt my ſelfe of all worldly thoughts, and I bend all my powers, and faculties upon God, as I think, and ſuddenly I finde my ſelfe ſcattered, melted, fallen into vaine thoughts, into no thoughts; I am upon my knees, and I talke, and think nothing; I deprehend my ſelfe in it, and I goe about to mend it, I gather new forces, new purpoſes to try againe, and doe better, and I doe the ſame thing againe. I beleeve in the Holy Ghoſt, but doe not finde him, if I ſeeke him onelyonly in private prayer; But in Eccleſia, when I goe to meet him in the Church, when I ſeeke him where hee hath promiſed to bee found, when I ſeeke him in the execution of that Commiſſion, which is propoſed to our faith in this Text, in his Ordinances, and meanes of ſalvation in his Church, inſtantly the ſavour of this Myrrhe is exalted, and multiplied to me; not a dew, but a ſhower is powred out upon me, and preſently followes Communio Sanctorum, The Communion of Saints, the aſſiſtance of Militant and Triumphant Church in my behalfe; And preſently followes Remiſsio peceatorum, The remiſsion of ſins, the purifying of my conſcience, in that water, which is his blood, Baptiſme, and in that wine, which is his blood, the other Sacrament; and preſently followes Carnis reſurrectio, A reſurrection of my body; My body becomes no burthen to me; my body is better now, then my ſoule was before; and even here I have Goſhen in my Egypt, incorruption in the midſt of my dunghill, ſpirit in the midſt of my fleſh, heaven upon earth; and preſently followes Vita aeterna, Life everlaſting; this life of my body ſhall not laſt ever, nay the life of my ſoul in heaven is not ſuch as it is at the firſt. For that ſoule there, even in heaven, ſhall receive an addition, and acceſſe of Joy, and Glory in the reſurrection of our bodies in the conſummation.
When a winde brings the River to any low part of the banke, inſtantly it overflowes the whole Meadow; when that winde which blowes where he will, The Holy Ghoſt, leads an humble ſoule to the Article of the Church, to lay hold upon God, as God hath exhibited himſelfe in his Ordinances, inſtantly he is ſurrounded under the blood of Chriſt Jeſus, and all the benefits thereof; The communion of Saints, the remiſsion of ſins, the reſurrection of the body, and the life everlaſting, are poured out upon him. And therefore of this great worke, which God hath done for man, in applying himſelfe to man, in the Ordinances of his Church, S. Auguſtine ſayes, Obſcuriùs dixerunt Prophetae de Chriſto, Auguſt.quàm de Eccleſia, The Prophets have not ſpoken ſo clearely of the perſon of Chriſt, as they have of the Church of Chriſt;Hieron. for though S. Hierom interpret aright thoſe words of Adam and Eve, Erunt duo in carnem unam, They two ſhall be one fleſh, to be applyable to the union which is betweene Chriſt and his Church,Epheſ. 5. (for ſo S. Paul himſelfe applies them) that Chriſt and his Church are all one, as man and wife are all one, yet the wife is (or at leaſt, it had wont to be ſo) eaſilier found at home, then the husband; wee can come to Chriſts Church, but we cannot come to him; The Church is a Hill, and that is conſpicuous naturally; but the Church is ſuch a Hill, as may be ſeene every where.Auguſt. S. Auguſtine askes his Auditory in one of his Sermons, doe any of you know the Hill Olympus? and himſelfe ſayes in their behalfe, none of you know it; no more ſayes he, do thoſe that dwell at Olympus know Giddabam veſtram, ſome Hill which was about them; trouble not thy ſelfe to know the formes and faſhions of forraine particular Churches; neither of a Church in the lake, nor a Church upon ſeven hils; but ſince God hath planted thee in a Church, where all things neceſſary for ſalvation are adminiſtred to thee, and where no erronious doctrine (even in the confeſſion of our Adverſaries) is affirmed and held, that is the Hill, and that is the Catholique Church, and there is this Commiſſion in this text, meanes of ſalvation ſincerely executed; So then, ſuch a Commiſſion there is, and it is in the Article of the Creed, that is the ubi.
We are now come in our order, to the third circumſtantiall branch, the Vnde, Vnde.from whence, and when this Commiſſion iſſued, in which we conſider, that ſince we receive a deepe impreſſion from the words, which our friends ſpake at the time of their death, much more would it worke upon us, if they could come and ſpeake to us after their death; You know what Dives ſaid, Si quis ex mortuis, Luke 16.If one from the dead might goe to my Brethren, he might bring them to any thing. Now, Primitiae mortuorum, The Lord of life, and yet the firſt borne of the dead, Chriſt Jeſus, returnes againe after his death, to eſtabliſh this Commiſſion upon his Apoſtles; It hath therefore all the formalities of a ſtrong and valid Commiſſion; Chriſt gives it, Ex mero motu, meerely out of his owne goodneſſe; He foreſaw no merit in us that moved him; neither was he moved by any mans ſolicitations; for could it ever have fallen into a mans heart, to have prayed to the Father, that his Son might take our Nature and dye, and riſe again, and ſettle a courſe upon earth, for our ſalvation, if this had not firſt riſen in the purpoſe of God himſelf? Would any man ever have ſolicited or prayed him to proceed thus? It was Ex mero motu, out of his owne goodneſſe, and it was Ex certa ſcientia, He was not deceived in his grant, he knew what he did, he knew this Commiſſion ſhould be executed, in deſpight of all Heretiques, and Tyrans that ſhould oppoſe it; And as it was out of his owne Will, and with his owne knowledge, ſo it was Ex plenitudine poteſtatis, He exceeded not his Power; for Chriſt made this Commiſſion then,Mat. 28.18. when (as it is expreſſed in the other Euangeliſt) he produced that evidence, Data eſt mihi, All power is given to me in Heaven and in earth; where Chriſt ſpeakes not of that Power, which he had by his eternall generation, (though even that power were given him, for he was Deus de Deo, God of God) nor he ſpeakes not of that Power which was given him as Man, which was great, but all that, he had in the firſt minute of his conception, in the firſt union of the two Natures, Divine and Humane together; but that Power, from which he derives this Commiſſion, is that, which he had purchaſed by his blood, and came to by conqueſt; Ego vici mundum, ſayes Chriſt, I have conquered the world, and comming in by conqueſt, I may eſtabliſh what forme of Government I will; and my will is, to governe my Kingdome by this Commiſſion; and by theſe Commiſſioners, to the Worlds end; to eſtabliſh theſe meanes upon earth, for the ſalvation of the world.
And as it hath all theſe formalities of a due Commiſſion, made without ſuite, made without error, made without defect of power: ſo had it this alſo, that it was duely and authentically teſtified; for, though this Euangeliſt name but the eleven Apoſtles to have beene preſent, and they in this caſe might be thought Teſtes domeſtici, Witneſſes that witneſſe to their owne, or to their Maſters advantage; Yet, the opinion which is moſt imbraced is, That this appearing of Chriſt, which is intended here, is that appearing, which is ſpoken of by S. Paul, 1 Cor. 15.6.when he appeared to more then five hundred at once; Chriſt reſts not in his Teſte meipſo, That himſelfe was his witneſſe, as Princes uſe to doe, (and as he might have done beſt of any, becauſe there were alwaies two more that teſtified with him, the Father, and the Holy Ghoſt) he reſts not in calling ſome of his Councell, and principall Officers, to witneſſe, as Princes have uſed too; but in a Parliament of all States, Upper and Common houſe, Spirituall and Temporall Apoſtles, Diſciples and five hundred Brethren, he teſtifies this Commiſſion.
Who then can meaſure the infinite mercy of Chriſt Jeſus to us? which mercy became not when he began, by comming into this world; for we were elected in him before the foundations of the world; nor ended it when he ended, by going out of this world, for he returned to this world againe, where he had ſuffered ſo much contempt and torment, that he might eſtabliſh this object of our faith, this that wee are therefore bound to beleeve, a Commiſſion, a Church, an outward meanes of Salvation here; ſuch a Commiſſion there is, it is grounded in the Creed, and it was given after his Reſurrection.
In which Commiſſion (being now come to the laſt of the circumſtantiall Branches,Quo. the extent and reach of this Commiſſion) we finde, that it is Omni Creaturae, before the Text, Preach to every Creature, that is, Meanes of ſalvation offered to every Creature; and that is large enough, without that wilde extent that their S. Francis gives it, in the Roman Church, whom they magnifie ſo much for that religious ſimplicity, as they call it, who thought himſelfe bound literally by this Commiſſion, To preach to all Creatures, and ſo did, as we ſee in his brutiſh Homilies, Frater Aſine, and Frater Bos, Brother Oxe, and brother Aſſe, and the reſt of his ſpirituall kindred; But in this Commiſſion, Omnis Creatura, Every Creature, is every man; and to every man this Commiſſion extends; Man is called Omnis Creatura, Gen. 3.20.Every creature, as Eve is called Mater omnium viventium, though ſhe were but the Mother of men, ſhe is called the Mother of all living, and yet all other creatures live, as well as Man; Man is called Every creature, as it is ſaid, Omnis caro, Gen. 6.12.All fleſh had corrupted his wayes upon earth, though this corruption were but in man, and other creatures were fleſh as well as man; Man is every creature, ſayes Origen, becauſe in him,Origen. Tanquam in officina, omnes Creaturae conflantur, Becauſe all creatures were as it were melted in one forge, and poured into one mold, when man was made. For, theſe being all the diſtinctions which are in all creatures, firſt, a meere being which ſtones and other inanimate creatures have; and then life & growth, which trees and plants have; and after that, ſenſe and feeling, which beaſts have; and laſtly, reaſon and underſtanding, which Angels have,Gregor. Man hath them all; and ſo in that reſpect is every creature, ſayes Origen: He is ſo too, ſayes Gregory, Quia omnis creaturae differentia in homine, Becauſe all the qualities and properties of all other creatures, how remote and diſtant, how contrary ſoever in themſelves, yet they all meet in man; In man, if he be a flatterer, you ſhall finde the groveling and crawling of a Snake; and in a man, if he be ambitious, you ſhall finde the high flight and piercing of the Eagle; in a voluptous ſenſual man, you ſhall finde earthlineſſe of the Hog; and in a licentious man, the intemperance, and diſtemper of the Goate; ever luſtfull, and ever in a fever; ever in ſickneſſes contracted by that ſin, and yet ever in a deſire to proceed in that ſin; and ſo man is every creature in that reſpect, ſayes Gregory. Auguſt.But he is eſpecially ſo, ſayes S. Auguſtine, Quia omnis creatura propter hominem, All creatures were made for man, man is the end of all, and therefore man is all, ſayes Auguſtine. So that the two Euangeliſts have expreſſed one another well; for thoſe whom this Euangeliſt S. Marke cals all creatures, Eſay 49.6.S. Matthew cals Omnes Gentes, All Nations; And ſo, that which is attributed to Chriſt by way of Prophecy, It is a ſmall matter, that thou ſhouldeſt be my ſervant, to raiſe up the tribe of Iacob, and to reſtore the preſerved of Iſrael, I will alſo give thee for a light to the Gentiles, that thou maieſt be my ſalvation unto the end of the earth; That which is attributed to Chriſt there, is fulfilled in this Commiſſion, given by Chriſt here; That he ſhould be preached to all men; In which, wee rather admire then goe about to expreſſe his unexpreſſible mercy, who had that tenderneſſe in his care, that he would provide man meanes of ſalvation in a Church, and then that largeneſſe in his care, as that he would in his time impart it to all men; for els, how had it ever come to us? And ſo we paſſe from the Circumſtances of the Commiſſion, That it is, And where it is, And whence it comes, And whither it goes, to the Subſtance it ſelfe.
This is expreſſed in three actions; firſt, Ite praedicate, Goe and preach the Goſpel; And then, Baptizate, Baptize in the Name of the Father, Sonne, and Holy Ghoſt; And Docete ſervare, Teach them to obſerve all thoſe things which I have commanded you; for that Hoc, Qui non crediderit hos, He that beleeves not this, (which is implied in this Text) reaches to all that; as well, Qui non fecerit hoc, He that does not doe all this, as Qui non crediderit hoc, He that beleeves not this, is within the penalty of this Text, Damnabitur: The firſt of theſe three, is the ordinance and inſtitution of preaching the Goſpel; The ſecond is the adminiſtration of both Sacraments; (as we ſhall ſee anone) And the third is the provocation to a good life, which is in example as well as in preaching; firſt preach the Goſpel, that is, plant the roote, faith; then adminiſter the Sacraments, that is, water it, cheriſh it, faſten and ſettle it with that ſeale; and then procure good works, that is, produce the bleſſed fruit of this faith, and theſe Sacraments: Qui non crediderit hoc, He that does not beleeve all this, ſhall be damned.
Firſt then, Qui non crediderit, He that hath this Apoſtleſhip,Praedicate. this miniſtery of reconciliation, he that is a Commiſſioner for theſe new buildings, to erect the kingdome of God by the Goſpel, and does not beleeve, and ſhew by his practiſe that he does beleeve himſelfe to be bound to preach, he is under the penalty of this Text. When therefore the Jeſuit Maldonat pleaſes himſelfe ſo well, that, as he ſayes, he cannot chuſe but laugh,In Matth. 28. when the Calviniſts ſatisfie themſelves in doing that duty, that they doe preach; for, ſayes he, Docetis, ſed nemo miſit, You doe preach, but you have no calling; if it were not too ſerious a thing to laugh at, would he not allow us to be as merry, and to ſay too, Miſſi eſtis, ſed non docetis, Perchance you may have a calling, but I am ſure you do not preach? for if we conſider their practiſe, their ſecular Clergy, thoſe which have the care of ſoules in Pariſhes, they doe not preach; and if we conſider their Lawes, and Canons, their Regular Clergy, their Monks and Fryers ſhould not preach abroad, out of their own Cloyſters. And preaching was ſo far out of uſe amongſt them, as that in theſe later ages,Cheppinus de Jure Monaſt. under Innocentius the third, they inſtituted Ordinem praedicantium, An order of Preachers; as though there had been no order for preaching in the Church of God, till within theſe foure hundred yeares. And we ſee by their Patent for preaching, what the cauſe of their inſtitution was; It was becauſe thoſe who onelyonly preached then, that is, the Humiliati, (which was another Order) were unlearned, and therefore they thought it not amiſſe, to appoint ſome learned men to preach: The Biſhops tooke this ill at that time, that any ſhould have leave to preach within their Dioceſſes; and therefore they had new Patents, to exempt them from the Juriſdiction of the Biſhops; and they had liberty to preach every where; Modò non vellicent Papam, As long as they ſaid nothing againſt the Pope, they might preach. It is therefore but of late yeares, and indeed, eſpecially ſince the Reformation began, that the example of others hath brought them in the Roman Church to a more ordinary preaching; whereas the penalty of this Text lies upon all them who have that calling, and doe it not; and ſo it does upon them too, who doe not beleeve, that they are bound to ſeeke their ſalvation from preaching, from that ordinance and inſtitution.
I cannot remember that in any Hiſtory, for matter of fact, nor in the framing or inſtitution of any State, for matter of Law, there hath ever been ſuch a Law, or ſuch a practiſe, as that of Preaching. Every where amongſt the Gentils, (particularly amongſt the Romans, where there was a publique Office, to be Conditor Precum, according to emergent occaſions, to make Collects and Prayers for the publique uſe) we finde ſome reſemblance, ſome repreſentation of our common Prayer, our Liturgie; and in their ablutions, and expiations, we finde ſome reſemblance of our Sacraments; but no where any reſemblance of our Preaching. Certaine anniverſary Panegyriques they had in Rome, which were Coronation Sermons, or Adoption Sermons, or Triumph Sermons, but all thoſe, upon the matter, were but civill Commemorations. But this Inſtitution, of keeping the people in a continuall knowledge of their religious duty, by continuall preaching, was onelyonly an ordinance of God himſelfe, for Gods own people; For, after that in the wiſedome of God,1 Cor. 1.21. the world by wiſedome knew not God, It pleaſed God (ſayes the Apoſtle) by the fooliſhneſſe of Preaching to ſave them that beleeve.
What was this former wiſedome of God, that that could not ſave man? it was twofold; Firſt, God in his wiſedome manifeſts a way to man, to know the Creator by the creature,Rom. 1.20. That the inviſible things of him might be ſeene by the viſible. And this gracious and wiſe purpoſe of God tooke not effect, becauſe man being brought to the contemplation of the creature, reſted and dwelt upon the beauty and dignity of that, and did not paſſe by the creature to the Creator; and then, Gods wiſedome was farther expreſſed, in a ſecond way, when God manifeſted himſelfe to man by his Word, in the Law, and in the Prophets; and then, man reſting in the letter of the Law, and going no farther, and reſting in the outſide of the Prophets, and going no farther, not diſcerning the Sacrifices of the Law to be Types of the death of Chriſt Jeſus, nor the purpoſe of the Prophets to be, to direct us upon that Meſſias, that Redeemer, Ipſa, quae per Prophetas locuta eſt, Clem. Alex.ſapientia, ſayes Clement, the wiſedome of God, in the mouth of the Prophets, could not ſave man; and then, when the wiſedome of Nature, and the wiſedome of the Law, the wiſedome of the Philoſophers, and the wiſedome of the Scribes, became defective and inſufficient, by mans perverſeneſſe, God repayred, and ſupplyed it by a new way, but a ſtrange way, by the fooliſhneſſe of preaching; for it is not onelyonly to the ſubject, to the matter, to the doctrine, which they were to preach, that this fooliſhneſſe is referred. To preach glory, by adhering to an inglorious perſon, lately executed for ſedition and blaſphemy; to preach ſalvation from a perſon, whom they ſaw unable to ſave himſelfe from the Gallowes; to preach joy from a perſon whoſe ſoule was heavy unto death, this was Scandalum Iudaeis, 1 Cor. 1.23.ſayes the Apoſtle, even to the Jewes, who were formerly acquainted by their Prophets, that ſome ſuch things as theſe ſhould befall their Meſſias, yet for all this preparation, it was Scandalum, the Jewes themſelves were ſcandalized at it; it was a ſtumbling blocke to the Iewes; but Graecis ſtultitia, ſayes the Apoſtle there, the Gentils thought this doctrine meere fooliſhneſſe. But not onelyonly the matter, but the manner, not onelyonly the Goſpel, but even preaching was a fooliſhneſſe in the eyes of man; For if ſuch perſons as the Apoſtles were, heires to no reputation in the State, by being derived from great families, bred in no Univerſities, nor ſought to for learning, perſons not of the civileſt education, Sea-men, Fiſhermen, not of the honeſteſt profeſſions, (Matthew but a Publican) if ſuch perſons ſhould come into our ſtreets, and porches, and preach, (I doe not ſay, ſuch doctrine as theirs ſeemed then) but if they ſhould preach at all, ſhould not we thinke this a meere fooliſhneſſe; did they not mock the Apoſtles, and ſay they were drunke,Act. 2.13. as early as it was in the morning? Did not thoſe two ſects of Philoſophers, who were as farre diſtant in opinions, as any two could be, the Stoiques, and the Epicureans,Acts 17.18. concurre in defaming S. Paul for preaching, when they called him Seminiverbium, a babling and prating fellow? But the fooliſhneſſe of God is wiſer then men, ſaid that Apoſtle;1 Cor. 1.25. and out of that wiſedome, God hath ſhut us all, under the penalty of this Text, If we that are peachers, and you that are hearers, doe not beleeve, that this preaching is the ordinance of God, for the ſalvation of ſoules.
This then is matter of faith,Euangelium. That preaching is the way, and this is matter of faith too, that that which is preached, muſt be matter of faith; for the Commiſſion is, Praedicate Euangelium, Preach, but preach the Goſpel; And that is, firſt, Euangelium ſolum, Preach the Goſpel onelyonly, adde nothing to the Goſpel, and then Euangelium totum, Preach the Goſpel intirely, defalke nothing, forbeare nothing of that; Firſt then, we are to preach, you are to heare nothing but the Goſpel; And we may neither poſtdate our Commiſſion, nor interline it; nothing is Goſpel now, which was not Goſpel then, when Chriſt gave his Apoſtles their Commiſſion; And no man can ſerve God and Mammon; no man can preach thoſe things, which belong to the filling of Angels roomes in heaven, and thoſe things which belong to the filling of the Popes Coffers at Rome, with Angels upon earth: For that was not Goſpel, when Chriſt gave this commiſſion. And did Chriſt create his Apoſtles, as the Biſhop of Rome creates his Cardinals, Cum clauſura oris? He makes them Cardinalls, and ſhuts their mouths; they have mouths, but no tongues; tongues, but no voice; they are Judges, but muſt give no Judgement; Cardinalls, but have no intereſt in the paſſages of buſineſſes, till by a new favour he open their mouths againe: Did Chriſt make his Apoſtles his Ambaſſadors, and promiſe to ſend their inſtructions after them? Did he give them a Commiſſion, and preſently a Superſedeas upon it, that they ſhould not execute it? Did he make a Teſtament, a will, and referre all to future Schedules and Codicills? Did he ſend them to preach the Goſpel, and tell them, You ſhall know the Goſpel in the Epiſtles of the Popes and their Decretals hereafter? You ſhall know the Goſpel of depoſing Princes, in the Councell of Lateran hereafter; and the Goſpel in deluding Heretiques, by ſafe conducts, in the Goſpel of Conſtance hereafter; and the Goſpel of creating new Articles of the Creed, in the Councell of Trent hereafter? If ſo, then was ſome reaſon for Chriſts Diſciples to thinke, when Chriſt ſaid, Verily, I ſay unto you, there are ſome here, who ſhall not taſte death, Mat. 16. ultim.till they ſee the Sonne of man come in glory; that he ſpake and meant to be underſtood literally, that neither Iohn nor the reſt of the Apoſtles ſhould ever die, if they muſt live to preach the Goſpel, and the Goſpel could not be knowne by them, till the end of the world: And therefore it was wiſely done in the Romane Church, to give over preaching, ſince the preaching of the Goſpel, that is, nothing but the Goſpel, would have done them no good to their ends: When all their preaching was come to be nothing, but declamations of the vertue of ſuch an Indulgence, and then a better Indulgence then that, to morrow, and every day a new market of fuller Indulgences, when all was but an extolling of the tenderneſſe, and the bowells of compaſſion in that mother Church, who was content to ſet a price, and a ſmall price upon every ſinne; So that if David were upon the earth againe, and then when the perſecuting Angel had drawne his ſword, would but ſend an appeale to Rome, at that price, he might have an inhibition againſt that Angel, and have leave to number his people, let God take it as he liſt; Nay, if Sodome were upon the earth againe, and the Angel ready to ſet fire to that Towne, if they could ſend to Rome, they might purchaſe a Charter even for that ſinne (though perchance they would be loath to let that ſinne paſſe over their hills:) But not to ſpeake any thing, which may ſavour of jeaſt, or levity, in ſo ſerious a matter, and ſo deplorable a ſtate, as their preaching was come to, with humble thankes to God that we are delivered from it, and humble prayers to God, that we never returne to it, nor towards it, let us chearfully and conſtantly continue this duty of preaching and hearing the Goſpel; that is, firſt the Goſpel onelyonly, and not Traditions of men; And the next is, of all the Goſpel, nothing but it, and yet all it, add nothing, defalke nothing; for as the Law is, ſo the Goſpel is, Res integra, a whole piece; and as S. Iames ſayes of the integrity of the Law, Whoſoever keeps the whole Law, James 2.10.and offends in one point, he is guilty of all; So he that is afraid to preach all, and he that is loath to heare all the Goſpel, he preaches none, he heares none. And therefore, if that imputation, which the Romane Church layes upon us, were true, That we preach no falſhood, but doe not teach all the truth, we did lacke one of the true marks of the true Church, that is, the preaching of the Goſpel; for it is not that, if it be not all that; take therefore the Goſpel, as we take it from the Schoole, that it is hiſtoria, and uſus, (the Goſpel is the hiſtory of the Goſpel, the propoſing to your underſtanding all that Chriſt did, and it is the appropriation of the Goſpel, the propoſing to your faith, that all that he did he did for you) and then, if you hearken to them who will tell you, that Chriſt did that which he never did (that he came in, when the doores were ſhut, ſo that his body paſſed thorough the very body of the Tymber, thereby to advance their doctrine of Tranſubſtantiation) or that Chriſt did that which he did, to another end then he did it, (that when he whipt the buyers and ſellers out of the Temple, he exerciſed a ſecular power and ſoveraignty over the world, and thereby eſtabliſhed a ſoveraignty over Princes, in his Vicar the Pope) Theſe men doe not preach the Goſpel, becauſe the Goſpel is Hiſtoria & uſus, The truth of the Hiſtory, and of the application; and this is not the truth of the Hiſtory; So alſo if you hearken to them, who tell you, that though the blood of Chriſt be ſufficient in value for you, and for all, yet you have no meanes to be ſure, that he meant his blood to you, but you muſt paſſe in this world, and paſſe out of this world in doubt, and that it is well if you come to Purgatory, and be ſure there of getting to heaven at laſt; theſe men preach not the Goſpel, becauſe the Goſpel is the hiſtory, and the uſe; and this is not the true uſe.
And thus it is, if wee take the Goſpell from the Schoole; but if we take it from the Schoole maſter, from Chriſt himſelfe, the Goſpell is repentance, and remiſſion of ſinnes; For he came, That repentance and remiſsion of ſinnes ſhould be preached in his Name; Luk. 24.47.If then they will tell you, that you need no ſuch repentance for a ſinne, as amounts to a contrition, to a ſorrow for having offended God, to a deteſtation of the ſinne, to a reſolution to commit it no more, but that it is enough to have an attrition, (as they will needs call it) a ſervill feare, and ſorrow, that you have incurred the torments of hell; or if they will tell you, that when you have had this attrition, that the clouds of ſadneſſe, and of dejection of ſpirit have met, and beat in your conſcience, and that the alliſion of thoſe clouds have brought forth a thunder, a fearefull apprehenſion of Gods Judgements upon you; And when you have had your contrition too, that you have purged your ſoule in an humble confeſſion, and have let your ſoule blood with a true and ſharpe remorſe, and compunction, for all ſinnes paſt, and put that bleeding ſoule into a bath of repentant teares, and into a bath of blood, the blood of Chriſt Jeſus in the Sacrament, and feele it faint and languiſh there, and receive no aſſurance of remiſſion of ſinnes, ſo as that it can levy no fine that can conclude God, but ſtill are afraid that God will ſtill incumber you with yeſterdayes ſinnes againe to morrow; If this be their way, they doe not preach the Goſpell, becauſe they doe not preach all the Goſpell; for the Goſpell is repentance and remiſſion of ſinnes; that is, the neceſſity of repentance, and then the aſſuredneſſe of remiſſion, goe together.
Thus farre then the Crediderit is carried,Baptizate. wee muſt beleeve that there is a way upon earth to ſalvation, and that Preaching is that way, that is, the manner, and the matter is the Goſpell, onelyonly the Goſpell, and all the Goſpell, and then the ſeale is the adminiſtration of the Sacraments, as we ſaid at firſt, of both Sacraments; of the Sacrament of Baptiſme there can be no queſtion, for that is literally and directly within the Commiſſion, Goe and Baptize, and then Qui non crediderit, Hee that beleeves not, not onelyonly he that beleeves not, when it is done, but he that beleeves not that this ought to be done, ſhall bee damned; wee doe not joyne Baptiſme to faith, tanquam dimidiam ſolatii cauſam, as though Baptiſme were equall to faith, in the matter of ſalvation, for ſalvation may bee had in divers caſes by faith without Baptiſme, but in no caſe by Baptiſme without faith; neither doe wee ſay, that in this Commiſſion to the Apoſtles, the adminiſtration of Baptiſme is of equall obligation upon the Miniſter as preaching, that he may be as well excuſable if hee never preach, as if hee never Baptize; Wee know S. Peter commanded Cornelius and his family to be Baptized,Acts 10. ult. wee doe not know if hee Baptized any of them with his owne hand; So S. Paul ſayes of himſelfe, that Baptizing was not his principall function;1 Cor. 1.17. Chriſt ſent not me to Baptize, but to preach the Goſpell, ſaith he; In ſuch a ſenſe as God ſaid by Ieremy, Jer. 7.22.I ſpake not unto your fathers, nor commanded them concerning burnt offerings, but I ſaid, obey my voyce, ſo S. Paul ſaith, hee was not ſent to Baptize; God commanded our fathers obedience rather then ſacrifice, but yet ſacrifice too; and hee commands us preaching rather then Baptizing, but yet Baptizing too; For as that is true,Hiero. In adultis, in perſons which are come to yeares of diſcretion, which S. Hierome ſayes, Fieri non poteſt, It is impoſſible to receive the Sacrament of Baptiſme, except the ſoule have received Sacramentum fidei, the Sacrament of faith, that is the Word preached, except he have been inſtructed and chatechized before, ſo there is a neceſſity of Baptiſme after, for any other ordinary meanes of ſalvation, that God hath manifeſted to his Church; and therefore Quos Deus conjunxit, thoſe things which God hath joyned in this Commiſſion,Ioh. 3.5. let no man ſeparate; Except a man bee borne againe of water and the Spirit, he cannot enter into the Kingdome of heaven; Let no man reade that place disjunctively, Of Water or the Spirit, for there muſt bee both; S. Peter himſelfe knew not how to ſeparate them,Acts 2. Repent and bee baptized every one of you, ſaith he; for, for any one that might have beene, and was not Baptized, S. Peter had not that ſeale to plead for his ſalvation.
The Sacrament of Baptiſme then,Euchariſtia. is within this Crediderit, it muſt neceſſarily be beleeved to be neceſſary for ſalvation: But is the other Sacrament of the Lords Supper ſo too? Is that within this Commiſſion? Certainly it is, or at leaſt within the equity, if not within the letter, pregnantly implyed, if not literally expreſſed: For thus it ſtands, they are commanded,Matt. 28. ult. 1 Cor. 11.23. To teach all things that Chriſt had commanded them; And then S. Paul ſayes, I have received of the Lord, that which alſo I delivered unto you, That the Lord Ieſus tooke bread, &c. (and ſo hee proceeds with the Inſtitution of the Sacrament) and then he addes, that Chriſt ſaid, Doe this in remembrance of mee; which is, not onelyonly remember me when you doe it, but doe it that you may remember me; As well the receiving of the Sacrament, as the worthy receiving of it, is upon commandment.
In the Primitive Church, there was an erronious opinion of ſuch an abſolute neceſſity in taking this Sacrament, as that they gave it to perſons when they were dead; a cuſtome which was growne ſo common, as that it needed a Canon of a Councell,Carthag. 3. c. 6. to reſtraine it. But the giving of this Sacrament to children newly baptized was ſo generall, even in pure times, as that we ſee ſo great men as Cyprian and Auguſtine, ſcarce leſſe then vehement for the uſe of it;Muſculus. and ſome learned men in the Reformed Church have not ſo far declined it, but that they call it, Catholicam conſuetudinem, a Catholique, an univerſall cuſtome of the Church. But there is a farre greater ſtrength both of naturall and ſpirituall faculties required for the receiving of this Sacrament of the Lords Supper, then the other of Baptiſme. But for thoſe who have thoſe faculties, that they are now, or now ſhould be able, to diſcerne the Lords body, and their owne ſoules, beſides that ineſtimable and inexpreſſible comfort, which a worthy receiver receives, as often as he receives that ſeale of his reconciliation to God, ſince as Baptiſme is Teſſera Chriſtianorum, (I know a Chriſtian from a Turke by that Sacrament) ſo this Sacrament is Teſſera orthodoxorū ) I know a Proteſtant from a Papiſt by this Sacrament) it is a ſervice to God, and to his Church to come frequently to this Communion; for truly (not to ſhake or afright any tender conſcience) I ſcarce ſee, how any man can ſatisfie himſelfe, that he hath ſaid the Lords Prayer with a good conſcience, if at the ſame time he were not in ſuch a diſpoſition as that he might have received the Sacrament too; for, if he be in charity, he might receive, and if he be not, he mocked Almighty God, and deluded the Congregation, in ſaying the Lords Prayer.
There remaines one branch of that part, Docete ſervare, Preach the Goſpell,Docete ſervare. adminiſter the Sacraments, and teach them to practiſe and doe all this: how comes matter of fact to be matter of faith? Thus; Qui non crediderit, he that does not beleeve, that he is bound to live aright, is within the penalty of this text. It is ſo with us, and it is ſo with you too; Amongſt us, he that ſayes well, preſents a good text, but he that lives well, preſents a good Comment upon that text. As the beſt texts that we can take, to make Sermons upon, are as this text is, ſome of the words of Chriſts owne Sermons: ſo the beſt arguments we can prove our Sermons by, is our owne life. The whole weekes converſation, is a good paraphraſe upon the Sundayes Sermon; It is too ſoone to aske when the clocke ſtroke eleven, Is it a good Preacher? for I have but halfe his Sermon then, his owne life is the other halfe; and it is time enough to aske the Saterday after, whether the Sundayes Preacher preach well or no; for he preaches poorely that makes an end of his Sermon upon Sunday; He preaches on all the weeke, if he live well, to the edifying of others; If we ſay well, and doe ill, we are ſo far from the example of Gods children, which built with one hand, and fought with the other, as that, if we doe build with one hand, in our preaching, we pull down with the other in our example, and not only our own, but other mens buildings too; for the ill life of particular men reflects upon the function and miniſtery in generall.
And as it is with us, if we divorce our words and our works, ſo it is with you, if you doe divorce your faith and your workes. God hath given his Commiſſion under ſeale, Preach and Baptize; God lookes for a returne of this Commiſſion, under ſeale too; Believe, and bring forth fruits worthy of beliefe. The way that Iacob ſaw to Heaven, was a ladder; It was not a faire and an eaſie ſtaire caſe, that a man might walke up without any holding. But manibus innitendum, ſayes S. Auguſtine, Auguſt.in the way to ſalvation there is uſe of hands, of actions, of good works, of a holy life; Servate omnia, doe then all that is commanded, all that is within the Commiſſion: If that ſeeme impoſſible, doe what you can, and you have done all; for then is all this done, Cum quod non fit ignoſcitur, Auguſt.When God forgives that which is left undone; But God forgives none of that which is left undone, out of a wilfull and vincible ignorance. And therefore ſearch thy conſcience, and then Chriſts commandement enters, Scrutamini Scripturas, then ſearch the Scriptures; for till then, as long as thy conſcience is foule, it is but an illuſion to apprehend any peace, or any comfort in any ſentence of the Scripture, in any promiſe of the Goſpell: ſearch thy conſcience, empty that, and then ſearch the Scriptures, and thou ſhalt finde abundantly enough to fill it with peace and conſolation; for this is the ſumme of all the Scriptures, Qui non crediderit hoc, He that believes not this, that he muſt be ſaved by hearing the word preached, by receiving the Sacraments, and by working according to both, is within the penalty of this text, Damnabitur, He ſhall be damned.
How know we that? many perſons have power to condemne,2 Part. which have not power to pardon; but Gods word is evidence enough for our pardon and abſolution, whenſoever we repent we are pardoned, much more then for our condemnation; & here we have Gods word for that; if that were not enough we have his oath; for it is in another place, God hath ſworne, Heb. 4.3.that there are ſome, which ſhall not enter into his reſt, and to whom did he ſweare that, ſayes S. Paul, but to them that beleeved not? God cannot lye, much leſſe be forſworne, and God hath ſaid and ſworne, Damnabitur, he that beleeveth not, ſhall be damned. He ſhall be; but when? does any man make haſt? though that be enough that S. Chryſoſtome ſayes,Chryſot. It is all one, when that begins, which ſhall never end, yet the tenſe is eaſily changed in this caſe,Iohn 3.18. from damnabitur to damnatur; for he that beleeveth not, is condemned already. But why ſhould he be ſo? condemned for a negative? for a privative? here is no oppoſition, no affirming the contrary, no ſeducing or diſſwading other men that have a mind to beleeve,1 Iohn 5.10. that is not enough; for, He that beleeveth not God, hath made God a lyar, becauſe he beleeveth not the record that God gave of his Son. Here is the condemnation we ſpeake of,Iohn 1. as S. Iohn ſayes, Light was preſented, and they loved darkneſſe; ſo that howſoever God proceed in his unſearchable judgements with the Heathen, to whom the light and name of Chriſt Jeſus was never preſented, certainely we, to whom the Goſpell hath beene ſo freely, and ſo fully preached, fall under the penalty of this text, if we beleeve not, for we have made God a lyar in not beleeving the record he gives of his Son.
That then there is damnation, and why it is, and when it is, is cleare enough; but what this damnation is, neither the tongue of good Angels that know damnation by the contrary, by fruition of ſalvation, nor the tongue of bad Angels who know damnation by a lamentable experience, is able to expreſſe it; A man may ſaile ſo at ſea, as that he ſhall have laid the North Pole flat, that ſhall be fallen out of ſight, and yet he ſhall not have raiſed the South Pole, he ſhall not ſee that; So there are things, in which a man may goe beyond his reaſon, and yet not meet with faith neither: of ſuch a kinde are thoſe things which concerne the locality of hell, and the materiality of the torments thereof; for that hell is a certaine and limited place, beginning here and ending there, and extending no farther, or that the torments of hell be materiall, or elementary torments, which in naturall conſideration can have no proportion, no affection, nor appliableneſſe to the tormenting of a ſpirit, theſe things neither ſettle my reaſon, nor binde my faith; neither opinion, that it is, or is not ſo, doth command our reaſon ſo, but that probable reaſons may be brought on the other ſide; neither opinion doth ſo command our faith; but that a man may be ſaved, though hee thinke the contrary; for in ſuch points, it is alwaies lawfull to thinke ſo, as we finde does moſt advance and exalt our owne devotion, and Gods glory in our eſtimation; but when we ſhall have given to thoſe words, by which hell is expreſſed in the Scriptures, the heavieſt ſignifications, that either the nature of thoſe words can admit, or as they are types and repreſentations of hell, as fire, and brimſtone, & weeping, and gnaſhing, and darkneſſe, and the worme, and as they are laid together in the Prophet,Eſay 30.33. Tophet, (that is, hell) is deepe and large, (there is the capacity & content, roome enough) It is a pile of fire and much wood, (there is the durableneſſe of it) and the breath of the Lord to kindle it, like a ſtreame of Brimſtone, (there is the vehemence of it:) when all is done, the hell of hels, the torment of torments is the everlaſting abſence of God, and the everlaſting impoſſibility of returning to his preſen…; Horrendum eſt, ſayes the Apoſtle, It is a fearefull thing to fall into the hands of the living God. Heb. 10.31.Yet there was a caſe, in which David found an eaſe, to fall into the hands of God, to ſcape the hands of men: Horrendum eſt, when Gods hand is bent to ſtrike, it is a fearefull thing, to fall into the hands of the living God; but to fall out of 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 hand, into a bottomleſſe pit, and roll an unremoveable ſtone upon it, and leave it to that which it finds there, (and it ſhall finde that there, which it never imagined, till it came thither) and never thinke more of that ſoule, never have more to doe with it. That of that providence of God, that ſtudies the life of every weed, and worme, and ant, and ſpider, and toad, and viper, there ſhould never, never any beame flow out upon me; that that God, who looked upon me, when I was nothing, and called me when I was not, as though I had been, out of the womb and depth of darkneſſe, will not looke upon me now, when, though a miſerable, and a baniſhed, and a damned creature, yet I am his creature ſtill, and contribute ſomething to his glory, even in my damnation; that that God, who hath often looked upon me in my fouleſt uncleanneſſe, and when I had ſhut out the eye of the day, the Sunne, and the eye of the night, the Taper, and the eyes of all the world, with curtaines and windowes and doores, did yet ſee me, and ſee me in mercy, by making me ſee that he ſaw me, and ſometimes brought me to a preſent remorſe, and (for that time) to a forbearing of that ſinne, ſhould ſo turne himſelfe from me, to his glorious Saints and Angels, as that no Saint nor Angel, nor Chriſt Jeſus himſelfe, ſhould ever pray him to looke towards me, never remember him, that ſuch a ſoule there is; that that God, who hath ſo often ſaid to my ſoule, Quare morier is? Why wilt thou die? and ſo often ſworne to my ſoule, Vivit Dominus, As the Lord liveth, I would not have thee dye, but live, will nether let me dye, nor let me live, but dye an everlaſting life, and live an everlaſting death; that that God, who, when he could not get into me, by ſtanding, and knocking, by his ordinary meanes of entring, by his Word, his mercies, hath applied his judgements, and hath ſhaked the houſe, this body, with agues and palſies, and ſet this houſe on fire, with fevers and calentures, and frighted the Maſter of the houſe, my ſoule, with horrors, and heavy apprehenſions, and ſo made an entrance into me; That that God ſhould fruſtrate all his owne purpoſes and practiſes upon me, and leave me, and caſt me away, as though I had coſt him nothing, that this God at laſt, ſhould let this ſoule goe away, as a ſmoake, as a vapour, as a bubble, and that then this ſoule cannot be a ſmoake, a vapour, nor a bubble, but muſt lie in darkneſſe, as long as the Lord of light is light it ſelfe, and never ſparke of that light reach to my ſoule; What Tophet is not Paradiſe, what Brimſtone is not Amber, what gnaſhing is not a comfort, what gnawing of the worme is not a tickling, what torment is not a marriage bed to this damnation, to be ſecluded eternally, eternally, eternally from the ſight of God? Eſpecially to us, for as the perpetuall loſſe of that is moſt heavy, with which we have been beſt acquainted, and to which wee have been moſt accuſtomed; ſo ſhall this damnation, which conſiſts in the loſſe of the ſight and preſence of God, be heavier to us then others, becauſe God hath ſo graciouſly, and ſo evidently, and ſo diverſly appeared to us, in his pillar of fire, in the light of proſperity, and in the pillar of the Cloud, in hiding himſelfe for a while from us; we that have ſeene him in all the parts of this Commiſſion, in his Word, in his Sacraments, and in good example, and not beleeved, ſhall be further removed from his ſight, in the next world, then they to whom he never appeared in this. But Vincenti & credenti, to him that beleeves aright, and overcomes all tentations to a wrong beliefe, God ſhall give the accompliſhment of fulneſſe, and fulneſſe of joy, and joy rooted in glory, and glory eſtabliſhed in eternity, and this eternity is God; To him that beleeves and overcomes, God ſhall give himſelfe in an everlaſting preſence and fruition, Amen.